Should Christians drink alcohol? Abstinence and liberty

c. 386–398 · John Chrysostom, Homilies on the Epistle to the Romans 26

Do not then compel him, but even thyself refrain for his sake, not refraining from it as unclean, but because he is offended, and he will love thee the more. So Paul also advises when he says, “It is good not to eat flesh,” not because it was unclean, but because the brother is offended and is weak.

c. 1714 · John Evans, Commentary on Romans 14.1-23

To the same purport (v. 21) he recommends it to our care not to give offence to any one by the use of lawful things: It is good neither to eat flesh nor to drink wine; these are things lawful indeed and comfortable, but not necessary to the support of human life, and therefore we may, and must, deny ourselves in them, rather than give offence. It is good—pleasing to God, profitable to our brother, and no harm to ourselves. Daniel and his fellows were in better liking with pulse and water than those were who ate the portion of the king's meat. It is a generous piece of self-denial, for which we have Paul's example (1 Cor. viii. 13), If meat make my brother to offend; he does not say, I will eat no meat, that is to destroy himself; but I will eat no flesh, that is to deny himself, while the world stands.

1834 · Albert Barnes, Notes on the Bible: Romans 14.21

Besides, the wines which are now used are different from those which were common among the ancients. That was the pure juice of the grape. That which is now in common use is mingled with alcohol, and with other intoxicating ingredients. Little or none of the wine which comes to this country is pure. And in this state of the case, does not the command of the apostle here require the friends of temperance to abstain even from the use of wine?

1884 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 30 (1884) 1783

Eat your bread with joy and drink your wine with a merry heart, for God now accepts your works." Thus may the true Believer receive with gladness the supplies which his heavenly Father gives him. And if he, for Christ's sake, and the love of men, abstains from partaking of wine, he abstains with greater delight than he ever had in drinking it!

1889 · Marcus Dods, The Expositor's Bible: The First Epistle to the Corinthians Chapter XII. Liberty and Love

In our own society similar cases necessarily arise. I, as a Christian man, and knowing that the earth and its fulness are the Lord's, may feel at perfect liberty to drink wine. Had I only myself to consider, and knowing that my temptation does not lie that way, I might use wine regularly or as often as I felt disposed to enjoy a needed stimulant. I may feel quite convinced in my own mind that morally I am not one whit the worse of doing so. But I cannot determine whether I am to indulge myself or not without considering the effect my conduct will have on others. There may be among my friends some who know that their temptation does lie that way, and whose conscience bids them altogether refrain. If by my example such persons are encouraged to silence the voice of their own conscience, then I incur the incalculable guilt of helping to destroy a brother for whom Christ died.

1896 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 42 (1896) 2454

I believe that the devil of drunkenness will not go out of some men unless some of you Christian people, who pray for them, and talk with them, will practice fasting in the matter of total abstinence. I mean this—not that it is wrong for you to take what you do take, but that there are some souls that you cannot win unless you say to them, "For your sakes we are going to give up what might be lawful to us, that we may save you from the public house and all its temptations. Come, Jack, I intend to take the pledge. I never was drunk and probably never will be, but I will sign the pledge for your sake." There are some devils that will not go out till you act like that. And, Brothers, we ought to do anything that may result in the saving of a soul.

1900 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 46 (1900) 2656

But still, if you are told that it is meat that has been offered to idols and that you, by eating of it, seem to join in the worship of idols, abstain from doing it—not for your own sake, but for the sake of the man who might be caused to stumble through you. This is a safe rule with regard to Christian behavior in many other things. There may be things lawful in drink as well as in meat which a man may take without sinning. But if he knows that his example leads others astray, then let him take heed that he does not set such an example! An example which is an excuse for drunkenness is not a good one. Therefore, let none of us set it before the eyes of men.

1905–1906 · Alexander Maclaren, Expositions of Holy Scripture: Matthew (chapters 9 to 28) 11.19

I venture to think that if Jesus Christ lived in England to-day, He would be a total abstinence fanatic. ‘If thy hand offend thee, cut it off.’ Asceticism is not the highest, but it is sometimes necessary. If my indulgence in innocent things hurts me, or if my abstinence from them would help others, or increase my power for good, or if innocent things are intertwisted with things not innocent, then it is vain to try to shelter under Christ’s example, and the only right course for His disciple is to abridge his liberty. He came eating and drinking, therefore His followers may use all innocent earthly blessings and bodily pleasures, subject to this one law: ‘Whether ye eat or drink, or whatever ye do, do all to the glory of God,’ and to this solemn warning: ‘He that soweth to the flesh shall of the flesh reap corruption.’

1909 · Alexander Maclaren, Expositions of Holy Scripture: Romans 14.12-23

From this point onwards, the Apostle first reiterates in inverse order his two broad principles, that clean things are unclean to the man who thinks them so, and that Christian obligation requires abstinence from permitted things if our indulgence tends to a brother’s hurt. The application of the latter principle to the duty of total abstinence from intoxicants for the sake of others is perfectly legitimate, but it is an application, not the direct purpose of the Apostle’s injunctions.

1938 · William R. Newell, Romans Verse-by-Verse 14

: It is noble not to eat flesh, nor to drink wine, nor [to do] anything whereby thy brother is made to stumble, or is ensnared, or is [made] weak—It has been remarked that in each of these three things, the effect is less than in the preceding one,—thus greatly strengthening and enlarging the exhortation. First, do not cause thy brother, by thy use of thy liberty, or in any conduct of thine, to have his fatal fall; second, do not even obstruct his Christian course by doing what might act as a snare to your brother, inducing him to act beyond his conscience; third, do not use your liberty, if your weaker brother, although he sees you are right, is not yet strong enough to follow you: and would therefore become disappointed and discouraged if he see you do so.

1834 · Albert Barnes, Notes on the Bible: Ephesians 5.18

Alcohol is precisely the same thing in the wine that it is in the brandy after it is distilled; in the cider or the beer that it is in the whisky or the rum; and why is it right to become intoxicated on it in one form rather than in another? Since therefore there is danger of intoxication in the use of wine, as well as in the use of ardent spirits, why should we not abstain from one as well as the other?

1834 · Albert Barnes, Notes on the Bible: Daniel 1.21

Of the great multitudes who have been, and who are drunkards, there are almost none who "meant" to sink themselves to that wretched condition. They have become intemperate by indulging in the social glass when they thought themselves safe, and they continued the indulgence until it was too late to recover themselves from ruin. He who is in the habit of drinking at all can have no "security" that he may not yet be all that the poor drunkard now is. But he "will" be certainly safe from this evil if he adopts the purpose of total abstinence, and steadfastly adheres to it. Whatever other dangers await him, he will be secure against this; whatever other calamities he may experience, he is sure that he will escape all those that are caused by intemperance.

c. 1835 · Charles G. Finney, Lectures on Revivals of Religion 20

Ten years ago, most ministers used ardent spirit, and kept it in their houses to treat their friends and their ministering brethren with. And the great body of the members in the churches did the same. Now there are but few of either, who are not actual drunkards, that will do it. But still there are many that indulge without scruple in the use of wine. There are some ministers, and many professors, who will drink down wine that has as much spirit in it as brandy and water. This is intemperance.

c. 1835 · Charles G. Finney, Lectures on Revivals of Religion 15

Who does not know that on the subject of temperance every drunkard in the land will skulk behind some rum-selling deacon, or wine-drinking minister? It is the most common objection and refuge of the intemperate, and of moderate drinkers, that it is practised by professors of religion. It is this that creates the imperious necessity for excluding traffickers in ardent spirit, and rum-drinkers from the communion. Let the churches of all denominations speak out on the subject of temperance; let them close their doors against all who have anything to do with the death-dealing abomination, and the cause of temperance is triumphant.

1880 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 26 (1880) 1556

At any rate, that is not my subject, and I do not intend getting into hot water over the question of cold water. I abstain myself from alcoholic drink in every form, and I think others would be wise to do the same; but of this each one must be a guide unto himself. Jesus Christ commenced the gospel dispensation, not with a miracle of vengeance, like that of Moses, who turned water into blood, but with a miracle of liberality, turning water into wine. He does not only supply necessaries, but gives luxuries, and this is highly significant of the kingdom of his grace. Here he not only gives sinners enough to save them, but he gives abundantly, grace upon grace.

1890 · Robert F. Horton, The Expositor's Bible: The Book of Proverbs XXI. Wine

It is not the use, but the abuse, of the thing which in this passage is reprobated. But now we are reminded of the great difficulty which occurs in distinguishing between the use and the abuse. There is no sharply-defined limit. There is no mechanical monitor which at once reminds us, "Here use ceases and abuse begins." Almost the only rule that can be given is, that whenever the cup seems in the least degree attractive, then danger is near and it is necessary to abstain. "Look not on wine when it reddens, when it gives its gleam in the cup; it goes down so smoothly!" It is the peculiarity of this substance that it can only be taken safely when it has comparatively no attractions, when it is taken under orders, and as it were against the grain. If it is really pleasant to us, we can never tell where the pleasantness melts into a dangerous fascination, where the colour and the sparkle and the agreeable tingle which make it pass so easily down the throat have become the lure and the spell of a poisonous reptile.

1894 · Robert A. Watson, The Expositor's Bible: The Book of Numbers V. Naziritism: The Blessing of Aaron. Ch. vi

The modern pledge of abstinence bears in various points resemblance to the Nazirite vow. We can easily believe that indulgence in strong drink was one of the principal sins against which Naziritism testified. And as in ancient Israel that body of abstainers from the fruit of the vine, honourably known as a caste, acknowledged by the Divine law, formed a constant check on intemperance, so the existence of a large class among ourselves, bound to abstinence, aids most effectually in restraining the drinking customs of the present age. When we add to the approval of Naziritism which is before us here the fact that priests in the discharge of their ministry were required to forego the use of wine, the sanction of Hebrew legislation on its moral side may certainly be claimed for the total abstinence pledge. No doubt the circumstances differ greatly. Wine was the common beverage in Palestine. It was in general so slightly intoxicating that the use of it brought little temptation. But our distilled liquors and fermented drinks are so strongly alcoholic, so dangerous to health and morals, that the argument for abstinence is now immensely greater than it was among the Hebrews. Not only as an example of self-restraint, but as a safeguard against constant peril, the pledge of abstinence deservedly enjoys the sanction of the Churches of Christ.

1896 · F. B. Meyer, The Secret of Guidance 5

Why, then, should we sign the Pledge of Total Abstinence? Sign the Pledge: it is your protest against Strong Drink. ‑‑ It is time for every thoughtful person to enter a solemn protest against Strong Drink, which every year is inflicting such awful havoc among our race.

1896 · F. B. Meyer, The Secret of Guidance 5

Sign the Pledge: it will benefit your health. ‑‑ Alcohol is not more necessary to health than any other chemical or medicinal agent. It excites the heart, hinders digestion, disturbs the liver, and stupefies the brain. It gives a momentary glow and stimulus, but you have to pay for them afterwards by an inevitable lessening of vital heat and animal power and mental force.

1896 · F. B. Meyer, The Secret of Guidance 5

Sign the Pledge: it makes a strong obligation. ‑‑ When a man gives up the Drink, he must do all that can be done to strengthen his resolution. If he simply makes a resolution, he feels at liberty to withdraw from it if he choose. But if he double‑knots his resolution with a solemn promise to which he has put his hand, then he feels bound by the most solemn obligations. He can not think of breaking his word. He dare not violate his plighted troth. And in the moment of temptation, his self‑respect, his love for truth, his desire to be a man of his word, his written vow, will be a strong reason for saying No. A gentleman who signed the Pledge‑card recently said that during the whole of the next day he carried it in his pocket, and took it out fifteen times to remind him that he had put his hand to a promise which he dared not violate, and could not retract. Sign the Pledge: it will give a sufficient answer to those who tempt you to drink. ‑‑ There is no answer that a man can give so good as this.

1905–1906 · Alexander Maclaren, Expositions of Holy Scripture: Matthew (chapters 9 to 28) 18.8

In regard to physical intoxication, it is a great deal easier to abstain altogether than to take a very little and then stop. The very fumes of alcohol will sometimes drive a reclaimed drunkard into a bout of dissipation that will last for weeks; therefore, the only safety is in entire abstinence.

1908 · Alexander Maclaren, Expositions of Holy Scripture: Proverbs 23.15-23

Drunkenness had obviously not reached the dimensions of a national curse in the date when this lesson was written. We should not put over-eating side by side with it. But its ruinous consequences were plain then, and the bitter experience of England and America repeats on a larger scale the old lesson that the most productive source of poverty, wretchedness, rags, and vice, is drink. Judges and social reformers of all sorts concur in that now, though it has taken fifty years to hammer it into the public conscience. Perhaps in another fifty or so society may have succeeded in drawing the not very obscure inference that total abstinence and prohibition are wise. At any rate, they who seek after the fear of the Lord should draw it, and act on it.

1908 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 54 (1908) 3111

The intoxicating cup which is very rarely, if ever, a benefit to anyone, even when taken in what is called, "moderation," leads to the certain damnation of many if they touch a single drop of it! It has allured thousands into the jaws of Hell! They could not resist its spell when once it fell upon them. It is, alas, only too true that men who were once honorable and loving husbands and fathers, have become brutes and monsters! No, I slander the brutes when I compare them with many men whom I have seen, who have seemed, through strong drink, to have made themselves into incarnate fiends!

1908 · Alexander Maclaren, Expositions of Holy Scripture: Proverbs 23.29-35

Whether the writer of this stern picture of a drunkard was a total abstainer or not, the spirit of his counsel not to ‘look on the wine’ is in full accord with that practice. It is very clear that if a man is a total abstainer, he can never be a drunkard. As much cannot be said of the moderate man.

c. 175–185 · Hegesippus, Fragments of the Memoirs (Hypomnemata) 1

He has been universally called the Just, from the days of the Lord down to the present time. For many bore the name of James; but this one was holy from his mother’s womb. He drank no wine or other intoxicating liquor, nor did he eat flesh; no razor came upon his head; he did not anoint himself with oil, nor make use of the bath.

c. 197–200 · Clement of Alexandria, The Instructor (Paedagogus) 2.2

I therefore admire those who have adopted an austere life, and who are fond of water, the medicine of temperance, and flee as far as possible from wine, shunning it as they would the danger of fire. It is proper, therefore, that boys and girls should keep as much as possible away from this medicine. For it is not right to pour into the burning season of life the hottest of all liquids—wine—adding, as it were, fire to fire. For hence wild impulses and burning lusts and fiery habits are kindled; and young men inflamed from within become prone to the indulgence of vicious propensities; so that signs of injury appear in their body, the members of lust coming to maturity sooner than they ought.

c. 270–300 · Methodius of Olympus, The Banquet of the Ten Virgins, or Concerning Chastity (Symposium) 5.6

Moreover, it is not only forbidden to virgins in any way to touch those things which are made from that vine, but even such things as resemble them and are akin to them. For Sikera, which is manufactured, is called a spurious kind of wine, whether made of palms or of other fruit-trees. For in the same way that draughts of wine overthrow man’s reason, so do these exceedingly; and to speak the plain truth, the wise are accustomed to call by the name of Sikera all that produces drunkenness and distraction of mind, besides wine.

c. 386–397 · John Chrysostom, Homilies on 1 Timothy (In epistulam i ad Timotheum homiliae 1-18) 11

When he would exhort the Deacons to avoid excess in wine, he does not say, “Be not drunken,” but “not” even “given to much wine.” A proper caution; for if those who served in the Temple did not taste wine at all, much more should not these. For wine produces disorder of mind, and where it does not cause drunkenness, it destroys the energies and relaxes the firmness of the soul.

393 · Jerome, Against Jovinianus (Adversus Iovinianum) 2.6

But the Lord says in the Gospel to him who had boasted of having kept the whole law:“If thou wilt be perfect, go and sell all that thou hast, and give to the poor, and come, follow me.” That He might not seem to lay a heavy burden on unwilling shoulders, He sent His hearer away with full power to please himself, saying “If thou wilt be perfect.” And so I too say to you: If you wish to be perfect, it is good not to drink wine, and eat flesh. If you wish to be perfect, it is better to enrich the mind than to stuff the body. But if you are an infant and fond of the cooks and their preparations, no one will snatch the dainties out of your mouth.

393 · Jerome, Against Jovinianus (Adversus Iovinianum) 1.35

“The bishop, then, must be without reproach, so that he is the slave of no vice: “the husband of one wife,” that is, in the past, not in the present; “sober,” or better, as it is in the Greek, “vigilant,” that is νηφάλεον; “chaste,” for that is the meaning of σὼφρονα;“distinguished,” both by chastity and conduct: “hospitable,” so that he imitates Abraham, and with strangers, nay rather in strangers, entertains Christ; “apt to teach,” for it profits nothing to enjoy the consciousness of virtue, unless a man be able to instruct the people intrusted to him, so that he can exhort in doctrine, and refute the gainsayers;“not a drunkard,” for he who is constantly in the Holy of Holies and offers sacrifices, will not drink wine and strong drink, since wine is a luxury. If a bishop drink at all, let it be in such a way that no one will know whether he has drunk or not.

c. 530 · Benedict of Nursia, The Rule of Saint Benedict (1898 translation) Chapter XL

Therefore it is not without some misgiving, that we appoint the measure of other men’s victuals. Yet considering the condition of those in weak health, we think that one pint of wine will be sufficient for each one every day. But let those upon whom God bestows the gift of abstinence know, that they shall receive the proper reward. If, however, the situation of the place, labour, or the heat of summer, require more, let the Prior do what he thinketh good; ever having a care that fullness, or gluttony creep not in. And although we read “that wine is not at all the drink of Monks,” yet, because in these our times, they will not be so persuaded, let us at least agree to this, not to drink to satiety, but sparingly, “Because wine maketh even the wise to fall away.”

1834 · Albert Barnes, Notes on the Bible: 1 Timothy 3.8

Not given to much wine - see 1Ti 3:3. The word "much" is added here to what is said 1Ti 3:2 of the qualification of a bishop. It is not affirmed that it would be proper for the deacon, anymore than the bishop, to indulge in the use of wine in small quantities, but it "is" affirmed that a man who is much given to the use of wine ought not, on any consideration, to be a deacon. It may be remarked here, that this qualification was everywhere regarded as necessary for a minister of religion. Even the pagan priests, on entering a temple, did not drink wine. "Bloomfield." The use of wine, and of strong drinks of all kinds, was absolutely prohibited to the Jewish ministers of every rank when they were about to engage in the service of God; Lev 10:9. Why should it then be anymore proper for a Christian minister to drink wine than for a Jewish or a pagan priest? Shall a minister of the gospel be less holy than they? Shall he have a feebler sense of the purity of his vocation? Shall he be less careful lest he expose himself to the possibility of conducting the services of religion in an irreverent and silly manner? Shall he venture to approach the altar of God under the influence of intoxicating drinks, when a sense of propriety restrained the pagan priest, and a solemn statute of Yahweh restrained the Jewish priest from doing it?

1834 · Albert Barnes, Notes on the Bible: 1 Corinthians 9.25

Yet how many professed Christians, and Christian ministers, though striving for the crown that fadeth not away, indulge in wine, and in the filthy, offensive, and disgusting use of tobacco; and in luxurious living, and in habits of indolence and sloth! How many there are that will not give up these habits, though they know that they are enfeebling, injurious, offensive, and destructive to religious comfort and usefulness. Can a man be truly in earnest in his professed religion; can he be a sincere Christian, who is not willing to abandon anything and everything that will tend to impair the vigor of his mind, and weaken his body, and make him a stumbling-block to others?

1905 · Gerard Groote, quoted by Thomas a Kempis, The Life of Gerard Groote (The Life of the Reverend Master Gerard the Great) 18

I would wish to be able never to drink wine unnecessarily so long as I am in good health, lest I violate the precepts of Paul; for to do so is luxury and is over costly. One should never drink immediately before or after a meal, nor during the course thereof unless infirmity or some most urgent cause compel. During and after manual work one should by no means drink anything unless the body is cool: this is healthy for body and soul.

590–591 · Gregory the Great, The Book of Pastoral Rule (Regula pastoralis) 3.19

Let the latter hear, Some shall depart from the faith; and a little after, Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth (1 Tim. iv. 1, 3). Let those hear, It is good neither to eat flesh nor to drink wine, nor anything whereby thy brother stumbleth (Rom. xiv. 21). Let these hear, Use a little wine for thy stomach’s sake and thine often infirmities (1 Tim. v. 23). Thus both the former may learn not to desire inordinately the food of the flesh, and the latter not dare to condemn the creature of God, which they lust not after.

1871 · David Brown, Commentary Critical and Explanatory on Romans 14.21

thy brother stumbleth, or is offended, or is made weak—rather, "is weak." These three words, it has been remarked, are each intentionally weaker than the other:—"Which may cause a brother to stumble, or even be obstructed in his Christian course, nay—though neither of these may follow—wherein he continues weak; unable wholly to disregard the example, and yet unprepared to follow it." But this injunction to abstain from flesh, from wine, and from whatsoever may hurt the conscience of a brother, must be properly understood. Manifestly, the apostle is treating of the regulation of the Christian's conduct with reference simply to the prejudices of the weak in faith; and his directions are to be considered not as prescriptions for one's entire lifetime, even to promote the good of men on a large scale, but simply as cautions against the too free use of Christian liberty in matters where other Christians, through weakness, are not persuaded that such liberty is divinely allowed.

1888 · Alfred Plummer, The Expositor's Bible: The Pastoral Epistles 1 Timothy, Chapter XV

Either in order to mark his abhorrence of the drunkenness, which was one of the most conspicuous vices of the age, or in order to bring his own body more easily into subjection, Timothy had abandoned the use of wine altogether, in spite of his weak health. St. Paul, therefore, with characteristic affection, takes care that his charge is not misunderstood. In urging his representative to be strictly careful of his own conduct, he does not wish to be understood as encouraging him to give up whatever might be abused or made the basis of a slander, nor yet as approving his rigour in giving up the use of wine. On the contrary, he thinks it a mistake; and he takes this opportunity of telling him so, while it is in his mind. Christ’s ministers have important duties to perform, and have no right to play tricks with their health.

1938 · William R. Newell, Romans Verse-by-Verse 14

Christian freedom, then, takes no account of former restrictions of either food or drink, except for the weak brother’s sake. “All things are clean” must be allowed to cover all things, whether of food or drink. The only restricting thought is of the “weak” brother who does not see this.