What does the Bible say about alcohol and drinking?

c. 270–300 · Methodius of Olympus, The Banquet of the Ten Virgins, or Concerning Chastity (Symposium) 5.5

I will now endeavour to explain to you, O virgins, the rest of that which is prescribed; for this is attached to your duties, consisting of laws concerning virginity, which are useful as teaching how we should abstain, and how advance to virginity. For it is written thus: “And the Lord spake unto Moses, saying, Speak unto the children of Israel, and say unto them, When either man or woman shall separate themselves to vow a vow of a Nazarite, to separate themselves unto the Lord; he shall separate himself from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat moist grapes, or dried, all the days of his separation.” And this means, that he who has devoted and offered himself to the Lord shall not take of the fruits of the plant of evil, because of its natural tendency to produce intoxication and distraction of mind.

393 · Jerome, Against Jovinianus (Adversus Iovinianum) 2.10

We might lose four of the senses and yet live,—that is we could do without sight, hearing, smell, and the pleasures of touch. But a human being cannot subsist without tasting food. It follows that reason must be present, that we may take food of such a kind and in such quantities as will not burden the body, or hinder the free movement of the soul: for it is the way with us that we eat, and walk, and sleep, and digest our food, and afterwards in the fulness of blood have to bear the spur of lust. “Wine is a mocker, strong drink a brawler.” Whosoever has much to do with these is not wise.

c. 400–401 · John Chrysostom, Homilies on the Acts of the Apostles 27

For just as in a city, under an invasion of enemies when there has been siege and tumult, great is the uproar, so is it in the soul, under invasion of wine and luxury. “Who hath woe? who hath tumults? who hath discomforts and babblings? Are they not they that tarry long at the wine? Whose are bloodshot eyes?” (Prov. xxiii. 29, 30.)

1559 · John Calvin, Commentary on Amos 2.12

But it now follows, Ye have to the Nazarites quaffed wine, and on the Prophets ye have laid a command, that they should not prophesy. God complains here that the service which he had instituted had been violated by the people. It seems indeed a light offense, that wine had been given to the Nazarites; for the kingdom of God, we know, is not meat and drink, (1 Corinthians 8:8) though this saying of Paul was not yet made known, it was yet true in all ages. It was then lawful for the Nazarites to drink wine, provided they used moderation. To this the simple answer is that it was lawful to drink wine, for they of their own accord undertook to abstain from it. In similar manner God forbade the priests to drink wine or strong drink whenever they entered the temple. God indeed did not wish to be served with this kind of ceremony; but his intention was to show, by such a rite, that a greater temperance is required in priests than in the people in general. His purpose then to withdraw them from the common mode of living, when they entered the temple; for they were as mediators between God and his people: they ought then to have consecrated themselves in a special manner. We now see that the priests were reminded by this external symbol, that greater holiness was required in them than in the people. The same thing must be also said of the Nazarites. The Nazarites might drink wine; but during the time they consecrated themselves to God, they were not allowed to drink wine, that they might thereby acknowledge that they were in a manner separated from the common habits of men, and were come nearer to God. We now understand why it was not lawful for the Nazarites to drink wine.

1563 · John Calvin, Commentaries on the Four Last Books of Moses Arranged in the Form of a Harmony, part 2 Lev.10.9

Both were allowed freely to eat of all the richest foods; but God commanded them to be content with water, because abstinence in drinks very greatly conduces to frugality of living. For few are intemperate in eating, who do not also love wine; besides, an abundance of food generally satisfies the appetite, whilst there is no limit to drinking, where the love of wine prevails. Therefore, abstinence from wines was enjoined upon the priest, not only that they might beware of drunkenness, but that they might be temperate in eating, and not luxuriate in their abundance.

1710 · Matthew Henry, Commentary on Proverbs 20.1

Here is, 1. The mischief of drunkenness: Wine is a mocker; strong drink is raging. It is so to the sinner himself; it mocks him, makes a fool of him, promises him that satisfaction which it can never give him. It smiles upon him at first, but at the last it bites.

1710 · Matthew Henry, Commentary on Proverbs 31.1-9

The ill consequences of it (v. 5): Lest they drink away their understandings and memories, drink and forget the law by which they are to govern; and so, instead of doing good with their power, do hurt with it, and pervert or alter the judgment of all the sons of affliction, and, when they should right them, wrong them, and add to their affliction. It is a sad complaint which is made of the priests and prophets (Isa. xxviii. 7), that they have erred through wine, and through strong drink they are out of the way; and the effect is as bad in kings, who when they are drunk, or intoxicated with the love of wine, cannot but stumble in judgment. Judges must have clear heads, which those cannot have who so often make themselves giddy, and incapacitate themselves to judge of the most common things.

1710 · Matthew Henry, Commentary on Proverbs 23.29-35

Many have woe and sorrow, and cannot help it; but drunkards wilfully create woe and sorrow to themselves. Those that have contentions have woe and sorrow; and drunkards are the fools whose lips enter into contention. When the wine is in the wit is out and the passions are up; and thence come drunken scuffles, and drunken frays, and drunken disputes over the cups; many a vexatious ruining law-suit has begun thus. There is babbling, quarrels in word and the exchanging of scurrilous language; yet it rests not there: you shall have wounds without cause, for causes are things which drunkards are in no capacity to judge of, and therefore they deal blows about without the least consideration why or wherefore, and must expect to be in like manner treated themselves. The wounds which men receive in defence of their country and its just rights are their honour; but wounds without cause, received in the service of their lusts, are marks of their infamy. Nay, drunkards wound themselves in a tender part, for they have redness of eyes, symptoms of an inward inflammation; their sight is weakened by it, and their looks are deformed.

1712 · Matthew Henry, Commentary on Isaiah 28.1-8

We must say, Woe to this or that person, if he be a drunkard. There is a particular woe to the drunkards of Ephraim, for they are of God's professing people, and it becomes them worse than any other; they know better, and therefore should give a better example. Some make the crown of pride to belong to the drunkards, and to mean the garlands with which those were crowned that got the victory in their wicked drinking matches and drank down the rest of the company. They were proud of their being mighty to drink wine; but woe to those who thus glory in their shame.

1748 · Jonathan Edwards, God's Awful Judgment in the Breaking and Withering of the Strong Rods of a Community 1

God charges the rulers in Israel, that pretended to be their great and mighty men, with being mighty to drink wine, and men of strength to mingle strong drink. There does not seem to be any reference to their being men of strong heads, and able to bear a great deal of strong drink, as some have supposed: there is a severe sarcasm in the words; for the prophet is speaking of the great men, princes, and judges in Israel (as appears by the next verse following), which should be mighty men, strong rods, men of eminent qualifications, excelling in nobleness of spirit, of glorious strength and fortitude of mind; but instead of that, they were mighty or eminent for nothing but gluttony and drunkenness.

1834 · Albert Barnes, Notes on the Bible: Isaiah 5.11

That rise up early ... - That rise "for this purpose," when nothing else would rouse them. It may illustrate this somewhat, to remark, that it was not common among the ancients to become intoxicated at an early hour of the day; see the note at Act 2:15; compare 1Th 5:7. It indicated then, as it does now, a confirmed and habitual state of intemperance when a man would do this early in the morning. 'The Persians, when they commit a debauch, arise betimes, and esteem the morning as the best time for beginning to drink wine, by which means they carry on their excess until night.' - "Morier." That they may follow strong drink - - שׁכר shêkār, or sichar. This word is derived from a verb signifying to drink, to become intoxicated. All nations have found out some intoxicating drink. That which was used by the Hebrews was made from grain, fruit, honey, dates, etc., prepared by fermentation. The word sometimes means the same as wine Num 28:7, but more commonly it refers to a stronger drink, and is distinguished from it, as in the common phrase, 'wine and strong drink;' Lev 10:9; Num 6:3; Jdg 13:4, Jdg 13:7. Sometimes it may be used for "spiced wine" - a mixture of wine with spices, that would also speedily produce intoxication.

1860–1870 · Edward Bouverie Pusey, Notes on the Bible: Amos 2.11

The Rechabites, although Kenites by origin 1Ch 2:55, had been enrolled in the people of God, and had received a rule from their father, uniting with the abstinence of the Nazarites, a mode of life which kept them aloof from the corruptions of cities Jer 35:7, Jer 35:9. The rules of their Nomadic life were consecrated to God, for He says, "There shall not be cut off from Jonadab, the son of Rechab, a man standing before Me for ever" Jer 35:19, that is, as the servant of God.

1873 · E. H. Plumptre, Notes on the Bible: Proverbs 23.35

The picture ends with the words of the drunkard on waking from his sleep. Unconscious of the excesses of the night, his first thought is to return to his old habit. When shall I awake ... - Better, when I shall awake I will seek it yet again.

1905–1906 · Alexander Maclaren, Expositions of Holy Scripture: Isaiah 28.1-13

The prophet turns to Judah (vs. 7-13), and charges them with the same disgusting debauchery. His language is vehement in its loathing, and describes the filthy orgies of those who should have been the guides of the people with almost painful realism. Note how the words ‘reel’ and ‘stagger’ are repeated, and also the words ‘wine’ and ‘strong drink.’ We see the priests’ and prophets’ unsteady gait, and then they ‘stumble’ or fall. There they lie amid the filth, like hogs in a sty. It is very coarse language, but fine words are the Devil’s veils for coarse sins; and it is needful sometimes to call spades spades, and not to be ashamed to tell men plainly how ugly are the vices which they are not ashamed to commit. No doubt some of the drunken priests and false prophets in Jerusalem thought Isaiah extremely vulgar and indelicate, in talking about staggering teachers and tables swimming in ‘vomit.’ But he had to speak out. So deep was the corruption that the officials were tipsy even when engaged in their official duties, the prophets reeled while they were seeing visions; the judges could not sit upright even when pronouncing judgment.

1907 · Alexander Maclaren, Expositions of Holy Scripture: Leviticus 10.1-11

The prohibition (verses 8-11) of wine and strong drink during the discharge of the priestly functions seems to suggest that Nadab and Abihu had committed their sin while in some degree intoxicated. Be that as it may, the prohibition is rested upon the necessity of preserving, in all its depth and breadth, the distinction between common and holy which Nadab and Abihu had broken down. That distinction was to be very present to the priest in his work, and how could he have the clearness of mind, the collectedness and composure, the sense of the sanctity of his office, and ministrations which it requires and gives, if he was under the influence of strong drink? Nothing has more power to blur the sharpness of moral and religious insight than even a small amount of alcohol. God must be worshipped with clear brain and naturally beating heart.

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

The writer thinks that the only way of sure escape from the danger is to turn away even the eyes from the temptation. He is not contented with saying ‘taste not,’ but he goes the whole length of ‘look not’; and that because the very sparkle and colour may attract. ‘When it is red’ might perhaps better be rendered ‘when it reddens itself,’ suggesting the play of colour, as if put forth by the wine itself. The word rendered in the Authorised Version and Revised Version ‘colour’ is literally ‘eye,’ and probably means the beaded bubbles winking on the surface.

c. 180 · Irenaeus of Lyons, Against Heresies 3.11.5

That wine, which was produced by God in a vineyard, and which was first consumed, was good. None of those who drank of it found fault with it; and the Lord partook of it also. But that wine was better which the Word made from water, on the moment, and simply for the use of those who had been called to the marriage.

393 · Jerome, Against Jovinianus (Adversus Iovinianum) 2.5

The Lord himself was called by the Pharisees a wine-bibber and a glutton, the friend of publicans and sinners, because he did not decline the invitation of Zacchæus to dinner, and went to the marriage-feast. But it is a different matter if, as you may foolishly contend, he went to the dinner intending to fast, and after the manner of deceivers said, I eat this, not that; I do not drink the wine which I created out of water. He did not make water, but wine, the type of his blood.

1834 · Albert Barnes, Notes on the Bible: John 2.10

No man should adduce this instance in favor of drinking wine unless he can prove that the wine made in the waterpots of Cana was just like the wine which he proposes to drink. The Saviour's example may be always pleaded just as it was; but it is a matter of obvious and simple justice that we should find out exactly what the example was before we plead it. There is, moreover, no evidence that any other part of the water was converted into wine than that which was "drawn out" of the water-casks for the use of the guests. On this supposition, certainly, all the circumstances of the case are met, and the miracle would be more striking. All that was needed was to furnish a "supply" when the wine that had been prepared was nearly exhausted. The object was not to furnish a large quantity for future use. The miracle, too, would in this way be more apparent and impressive. On this supposition, the casks would appear to be filled with water only; as it was drawn out, it was pure wine. Who could doubt, then, that there was the exertion of miraculous power? All, therefore, that has been said about the Redeemer's furnishing a large quantity of wine for the newly-married pair, and about his benevolence in doing it, is wholly gratuitous.

1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: John 2.1-11

Our Lord Himself sanctioned a wedding-feast by His own presence. He did not refuse to be a guest at "a marriage in Cana of Galilee." "A feast," it is written, "is made for laughter, and wine makes merry." (Eccles. 10:19.) Our Lord, in the passage before us, approves both the feast and the use of wine.

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

Was it wine such as men understand by that word now? It was wine; but there are very few people in this country who ever see, much less drink, any of that beverage. That which goes under the name of wine is not true wine, but a fiery, brandied concoction of which I feel sure that Jesus would not have tasted a drop. The fire-waters and blazing spirits of modern wine manufacturers are very different articles from the juice of the grape, mildly exhilarating, which was the usual wine of more sober centuries. As to the wine such as is commonly used in the East, a person must drink inordinately before he would become intoxicated with it. It would be possible, for there were cases in which men were intoxicated with wine; but, as a rule, intoxication was a rare vice in the Savior’s times and in the preceding ages.

1930–1933 · A. T. Robertson, Word Pictures in the New Testament: John 2.9

The verb does not mean that these guests are now drunk, but that this is a common custom to put "the worse" (τον ελασσω, the less, the inferior) wine last. It is real wine that is meant by οινος here. Unlike the Baptist Jesus mingled in the social life of the time, was even abused for it (Mt 11:19; Lu 7:34 ). But this fact does not mean that today Jesus would approve the modern liquor trade with its damnable influences.

c. 210–220 · Tertullian, On Fasting (De ieiunio adversus psychicos) 9

Whether, moreover, the apostle had any acquaintance with xerophagies—(the apostle) who had repeatedly practised greater rigours, “hunger, and thirst, and fasts many,” who had forbidden “drunkennesses and revellings”—we have a sufficient evidence even from the case of his disciple Timotheus; whom when he admonishes, “for the sake of his stomach and constant weaknesses,” to use “a little wine,” from which he was abstaining not from rule, but from devotion—else the custom would rather have been beneficial to his stomach—by this very fact he has advised abstinence from wine as “worthy of God,” which, on a ground of necessity, he has dissuaded.

387 · John Chrysostom, Homilies on the Statues to the People of Antioch (De statuis) 1.11

For just consider that Paul did not at first, nor at the outset give this counsel. But when he saw that all strength was overthrown, then he gave it; and even then not simply, but with a certain prior limitation. He does not say merely, “Use wine,” but “a little” wine; not because Timothy needed this admonition and advice, but because we need it. On this account, in writing to him, he prescribes the measure and limit of wine-drinking for us; bidding him drink just so much as would correct disorder; as would bring health to the body, but not another disease. For the immoderate drinking of wine produces not fewer diseases of body and of soul, than much drinking of water, but many more, and more severe; bringing in as it does upon the mind the war of the passions, and a tempest of perverse thoughts, besides reducing the firmness of the body to a relaxed and flaccid condition.

387 · John Chrysostom, Homilies on the Statues to the People of Antioch (De statuis) 1.8

And what could equal the virtue of Timothy? He so despised luxury, and derided the sumptuous table, as to fall into sickness from excessive austerity, and intense fasting. For that he was not naturally so infirm a person, but had overthrown the strength of his stomach by fasting and water drinking; you may hear Paul himself carefully making this plain. For he does not simply say, “use a little wine;” but having said before, “drink no longer water,” he then brings forward his counsel as to the drinking of wine. And this expression “no longer” was a manifest proof, that till then he had drunk water, and on that account was become infirm.

387 · John Chrysostom, Homilies on the Statues to the People of Antioch (De statuis) 1.7

And what is more than this, Paul is not ashamed, and does not blush, after the many and great signs which he had displayed even by a simple word; yet, in writing to Timothy, to bid him take refuge in the healing virtue of wine drinking. Not that to drink wine is shameful. God forbid! For such precepts belong to heretics; but the matter of astonishment is, that he accounted it no disgrace not to be able, without this kind of assistance, to set one member right when it was disordered.

c. 401 · Augustine of Hippo, On the Good of Marriage (De bono coniugali) 25

Timothy also certainly had the virtue of abstaining from wine, which Paul took not from him, by advising him to use a moderate portion of wine, “for the sake of his stomach and his often infirmities,” otherwise he taught him a deadly lesson, that for the sake of the health of the body there should be a loss of virtue in the soul: but because what he advised could take place with safety to that virtue, the profit of drinking was so left free to the body, as that the habit of continence continued in the soul.

1548 · John Calvin, Commentary on 1 Timothy 5.23

What is said amounts to this, that Timothy should accustom himself to drink a little wine, for the sake of preserving his health; for he does not absolutely forbid him to “drink water,” but to use it as his ordinary beverage; and that is the meaning of the Greek word ὑδροποτεῖν But why does he not simply advise him to drink wine? For when he adds, a little, he appears to guard against intemperance, which there was no reason to dread in Timothy. I reply, this was rather expressed, in order to meet the slanders of wicked men, who would otherwise have been ready to mock at his advice, on this or some such pretext: “What sort of philosophy is this, which encourages to drink wine? Is that the road by which we rise to heaven?” In order to meet jeers of this kind, he declares that he provides only for a case of necessity; and at the same time he recommends moderation.

1834 · Albert Barnes, Notes on the Bible: 1 Timothy 5.23

But use a little wine - Mingled with the water - the common method of drinking wine in the East; see Robinson's Bibliotheca Sacra, 1:512, 513. For thy stomach's sake - It was not for the pleasure to be derived from the use of wine, or because it would produce hilarity or excitement, but solely because it was regarded as necessary for the promotion of health; that is, as a medicine. And thine often infirmities - ἀσθενείας astheneias - Weaknesses or sicknesses. The word would include all infirmities of body, but seems to refer here to some attacks of sickness to which Timothy was liable, or to some feebleness of constitution; but beyond this we have no information in regard to the nature of his maladies.

1834 · Albert Barnes, Notes on the Bible: 1 Timothy 5.23

Timothy was undoubtedly in the habit of abstaining wholly from the use of wine. Paul knew this, and he did not reprove him for it. He manifestly favored the general habit, and only asked him to depart in some small degree from it, in order that he might restore and preserve his health. So far, and no further, is it right to apply this language in regard to the use of wine; and the minister who should follow this injunction would be in no danger of disgracing his sacred profession by the debasing and demoralizing sin of intemperance.

1871 · A. R. Fausset, Commentary Critical and Explanatory on 1 Timothy 5.23

Timothy seems to have had a tendency to undue ascetical strictness on this point (compare Note, see on 1Ti 4:8; compare the Nazarene vow, Nu 6:1-4; John the Baptist, Lu 1:15; Ro 14). Paul therefore modifies the preceding words, "keep thyself pure," virtually saying, "Not that I mean to enjoin that kind of purity which consists in asceticism, nay, be no longer a water-drinker," that is, no longer drink only water, but use a little wine, as much as is needed for thy health.

1930–1933 · A. T. Robertson, Word Pictures in the New Testament: 1 Timothy 5.23

Be no longer a drinker of water (μηκετ υδροποτε). Present active imperative (prohibition) of υδροποτεω, old verb (from υδροποτης, water drinker, υδωρ, πινω), here only in N.T. Not complete asceticism, but only the need of some wine urged in Timothy's peculiar physical condition (a sort of medical prescription for this case). But use a little wine (αλλα οινω ολιγω χρω).