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Contrasting Words Describing God with "Tipsy" in Scripture

The concept of God in Scripture stands in stark contrast to any human weakness or moral failing, including the state of being "tipsy" or intoxicated. Biblical descriptions of God emphasize His wisdom, power, and moral perfection, attributes that are fundamentally incompatible with such a state.

God is consistently portrayed as all-knowing and all-wise. The "foolishness of God is wiser than men," according to 1 Corinthians 1:25, highlighting an incomparable wisdom that far surpasses human understanding [8]. This divine wisdom is evident in His knowledge and detection of human hypocrisy, as seen in Isaiah 29:15-16, where God is said to know and expose those who attempt to hide their plans from Him [5]. Such passages underscore a God who is fully aware and discerning, not one whose faculties could be impaired.

Furthermore, God's power is frequently asserted throughout Scripture. He is the Creator of all things, including creatures like serpents [2], and His power is often contrasted with human weakness [8]. The wicked are described as those who oppose God's work and hinder the gospel [4], but God's ultimate authority and strength are never questioned. The idea of God being "tipsy" would imply a loss of control or diminished capacity, which directly contradicts the biblical portrayal of His omnipotence.

Morally, God is depicted as perfectly righteous and holy. He hates selfishness, which is contrary to His law [3]. He has no pleasure in hypocrites [5] and condemns the wicked, who are characterized by traits such as being abominable, blasphemous, and disobedient [1, 6]. The character of God is one of unwavering moral rectitude, demanding worship and honor exclusively for Himself [9, 14]. Augustine, for instance, argues that sacrifice is due only to God, even when false gods arrogantly claim it, emphasizing God's unique and rightful claim to divine honors [10]. The notion of God being "tipsy" would introduce a moral imperfection entirely alien to His revealed nature.

The Bible also describes human traits that are antithetical to God's character. For example, those who are "heady" or "puffed up" are characterized by pride and a love of pleasure over God [7, 11]. These are presented as negative attributes of humanity, particularly of those who are "lovers of pleasure rather than lovers of God" [7]. The "man of God," in contrast, is one who has God as his true riches and is raised above earthly things, belonging to God [12]. This distinction further emphasizes that human frailties and vices, such as intoxication, are far removed from the divine nature.

Theological discussions, such as those by Aquinas, affirm that attributes of human nature cannot be predicated of God in a way that diminishes His divine essence [13]. While names applied to God may signify His divine substance, they do so in an imperfect manner, and are not synonymous in a way that would imply human-like limitations or weaknesses [15]. Calvin similarly emphasizes that Scripture distinguishes God from idols, attributing all honor and religious worship to Him alone, and that God is a "jealous God" who will not allow Himself to be confounded with any fictitious deity [9, 14]. The consistent biblical and theological understanding of God presents a being of absolute perfection, wisdom, power, and holiness, making any association with human states of impairment, such as being "tipsy," entirely incongruous.

Sources

  1. Torrey's Topical Textbook “Torrey's Topical Textbook: Character of the Wicked — Abominable -- Re 21:8. Alienated from God -- Eph 4:18; Col 1:21. Blasphemous -- Lu 22:65; Re 16:9. Blinded -- 2Co 4:4; Eph 4:18. Boastful -- Ps 10:3; 49:6. Conspiring against God's people -- Ne 4:8; 6:2; Ps 38:12. Covetous -- Mic 2:2; Ro 1:29. Deceitful -- Ps 5:6; Ro 3:13. Delighting in the iniquity of others -- Pr 2:14; Ro 1:32. Despising the works of the faithful -- Ne 2:19; 4:2; 2Ti 3:3,4. Destructive -- Isa 59:7. Disobedient -- Ne 9:26; Tit 3:3; 1Pe 2:7. Enticing to evil -- Pr 1:10-14; 2Ti 3:6. Envious -- Ne 2:10; Tit 3:3. Fearful -- Pr ”
  2. Torrey's Topical Textbook “Torrey's Topical Textbook: Serpents — Created by God -- Job 26:13. Characterised as subtle -- Ge 3:1; Mt 10:16. Called crooked -- Job 26:13; Isa 27:1. Unclean and unfit for food -- Mt 7:10. Infest Hedges. -- Ec 10:8. Holes in walls. -- Am 5:19. Deserts. -- De 8:15. Produced from eggs -- Isa 59:5. Cursed above all creatures -- Ge 3:14. Doomed to creep on their belly -- Ge 3:14. Doomed to eat their food mingled with dust -- Ge 3:14; Isa 65:25; Mic 7:17. Many kinds of poisonous -- De 32:24; Ps 58:4. All kinds of, can be tamed -- Jas 3:7. Were often enchanted or fascinated -- Ec 10:11. Dangerous t”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Selfishness — Contrary to the law of God -- Le 19:18; Mt 22:39; Jas 2:8. The example of Christ condemns -- Joh 4:34; Ro 15:3; 2Co 8:9. God hates -- Mal 1:10. Exhibited in Being lovers of ourselves. -- 2Ti 3:2. Pleasing ourselves. -- Ro 15:1. Seeking our own. -- 1Co 10:33; Php 2:21. Seeking after gain. -- Isa 56:11. Seeking undue precedence. -- Mt 20:21. Living to ourselves. -- 2Co 5:15. Neglect of the poor. -- 1Jo 3:17. Serving God for reward. -- Mal 1:10. Performing duty for reward. -- Mic 3:11. Inconsistent with Christian love -- 1Co 13:5. Inconsistent with communi”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Devil, The — Sinned against God -- 2Pe 2:4; 1Jo 3:8. Cast out of heaven -- Lu 10:18. Cast down to hell -- 2Pe 2:4; Jude 1:6. The author of the fall -- Ge 3:1,6,14,24. Tempted Christ -- Mt 4:3-10. Perverts the Scripture -- Mt 4:6; Ps 91:11,12. Opposes God's work -- Zec 3:1; 1Th 2:18. Hinders the gospel -- Mt 13:19; 2Co 4:4. Works lying wonders -- 2Th 2:9; Re 16:14. Assumes the form of an angel of light -- 2Co 11:14. The wicked Are the children of. -- Mt 13:38; Ac 13:10; 1Jo 3:10. Turn aside after. -- 1Ti 5:15. Do the lusts of. -- Joh 8:44. Possessed by. -- Lu 22:3; Ac”
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: Hypocrites — God knows and detects -- Isa 29:15,16. Christ knew and detected -- Mt 22:18. God has no pleasure in -- Isa 9:17. Shall not come before God -- Job 13:16. Described as Wilfully blind. -- Mt 23:17,19,26. Vile. -- Isa 32:6. Self-righteous. -- Isa 65:5; Lu 18:11. Covetous. -- Eze 33:31; 2Pe 2:3. Ostentatious. -- Mt 5:2,5,16; 23:5. Censorious. -- Mt 7:3-5; Lu 13:14,15. Regarding tradition more than the word of God. -- Mt 15:1-3. Exact in minor, but neglecting important duties. -- Mt 23:23,24. Having but a form of godliness. -- 2Ti 3:5. Seeking only outward pur”
  6. Titus “Titus 1:16 (YLT) — God they profess to know, and in the works they deny <FI>Him<Fi> , being abominable, and disobedient, and unto every good work disapproved.”
  7. II Timothy “II Timothy 3:4 (ASV) — traitors, headstrong, puffed up, lovers of pleasure rather than lovers of God;”
  8. I Corinthians “I Corinthians 1:25 (Tyndale) — For the folishnes of God is wyser then me: and the weakenes of God is stronger then men.”
  9. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 26: 87 CHAPTER 10. IN SCRIPTURE, THE TRUE GOD OPPOSED, EXCLUSIVELY, TO ALL THE GODS OF THE HEATHEN. Sections. 1. Explanation of the knowledge of God resumed. God as manifested in Scripture, the same as delineated in his works. 2. The attributes of God as described by Moses, David, and Jeremiah. Explanation of the attributes. Summary. Uses of this knowledge. 3. Scripture, in directing us to the true God, excludes the gods of the heathen, who, however, in some sense, held the unity of God. 1. We formerly observed that the knowledge of Go”
  10. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — BOOK XXII. (part 13): By the increase of this homage, divine honors came to be paid to the dead as dwelling in heaven, while devils took their place on earth as the objects of worship, 278 and required that their deluded and degraded votaries should present sacrifices to them. Thus the nature of sacrifice as due only to God appears not only when God righteously claims it, but also when a false god proudly arrogates it. If the Pagan was slow to believe these things, I should argue from the prophecies, and point out that, though uttered l”
  11. 2 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 2 Timothy 3:4: heady--precipitate in action and in passion. high-minded--literally, "puffed up" with pride, as with smoke blinding them. lovers of pleasure . . . God--Love of pleasure destroys the love and sense of God.”
  12. 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 6:11: But thou--in contrast to the "some" (Ti1 6:10). man of God--who hast God as thy true riches (Gen 15:1; Psa 16:5; Lam 3:24). Applying primarily to Timothy as a minister (compare Pe2 1:21), just as the term was used of Moses (Deu 33:1), Samuel (Sa1 9:6), Elijah, and Elisha; but, as the exhortation is as to duties incumbent also on all Christians, the term applies secondarily to him (so Ti2 3:17) as a Christian man born of God (Jam 1:18; Jo1 5:1), no longer a man of the world raised above earthly things; therefore, God's property, not his own, bought”
  13. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of Those Things Which Are Applicable to Christ in His Being and Becoming, Art. 4: Article: Whether what belongs to the human nature can be predicated of God? I answer that, On this question there was a difference of opinion between Nestorians and Catholics. The Nestorians wished to divide words predicated of Christ, in this way, viz. that such as pertained to human nature should not be predicated of God, and that such as pertained to the Divine Nature should not be predicated of the Man. Hence Nestorius said: "If anyone attempt to attribute”
  14. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 28: 104 CHAPTER 12. GOD DISTINGUISHED FROM IDOLS, THAT HE MAY BE THE EXCLUSIVE OBJECT OF WORSHIP. Sections. 1. Scripture, in teaching that there is but one God, does not make a dispute about words, but attributes all honour and religious worship to him alone. This proved, 1st, By the etymology of the term. 2d, By the testimony of God himself, when he declares that he is a jealous God, and will not allow himself to be confounded with any fictitious Deity. 2. The Papists in opposing this pure doctrine, gain nothing by their distinction o”
  15. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), The Names of God, Art. 4: Article: Whether names applied to God are synonymous? I answer that, These names spoken of God are not synonymous. This would be easy to understand, if we said that these names are used to remove, or to express the relation of cause to creatures; for thus it would follow that there are different ideas as regards the diverse things denied of God, or as regards diverse effects connoted. But even according to what was said above (Article [2]), that these names signify the divine substance, although in an imperfect manne”
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