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Drinking Alcohol Responsibly and Lukewarm Christianity

The Bible consistently warns against drunkenness, portraying it as a serious sin that leads to reckless indiscretion and has no place in the Christian life [1, 8]. Ephesians 5:18 explicitly states, "Do not get drunk on wine, which leads to reckless indiscretion. Instead, be filled with the Spirit" [1]. This prohibition against excessive drinking is echoed throughout Scripture, with passages like Luke 21:34, 1 Corinthians 11:20-22, and Galatians 5:21 also condemning drunkenness [8].

While the Bible condemns drunkenness, it does not universally prohibit the consumption of wine or other alcoholic beverages. Tyndale House notes that "wine is a gift from God" [12], citing passages such as Deuteronomy 14:26, Psalm 104:15, and Isaiah 55:1. Jesus himself drank wine, as indicated by his statement to his disciples, "I will not drink of the fruit of this vine, till I drink it with you in the kingdom of my Father," and the accusation from his detractors that he was a "wine-bibber" [10]. The miracle at Cana, where Jesus turned water into wine, further illustrates that wine itself is not inherently evil [12].

The distinction lies in the excessive consumption of alcohol, which is deemed a "perilous sin" [12]. John Gill, commenting on Ephesians 5:18, clarifies that the sin is "a custom, or habit, of voluntary excessive drinking of any strong liquor, whereby the mind is disturbed, and deprived of the use of reason" [6]. He emphasizes that drinking wine for "necessary use" or "honest delight and lawful pleasure" is not prohibited, but rather the "excessive drinking of it, and this voluntary, and with design, and on purpose" [6]. The Jamieson, Fausset & Brown commentary on Ephesians 5:18 similarly defines "excess" as "worthless, ruinous, reckless prodigality," noting that the issue is not with wine itself when "used aright" [13].

The concept of "sobriety" is frequently emphasized in the New Testament as a virtue for believers. I Peter 1:13 exhorts believers to be "sober" and to "trust perfectly in the grace which is offered you in the revelation of Jesus Christ" [2]. Similarly, 1 Peter 5:8 commands, "Be sober and self-controlled. Be watchful. Your adversary, the devil, walks around like a roaring lion, seeking whom he may devour" [4]. The Apostle Paul also calls for believers to "Sober up correctly and ⌞stop sinning⌟" in 1 Corinthians 15:34 [3]. Torrey's Topical Textbook includes "Soberly, righteously, and godly" as part of Christian conduct, referencing Titus 2:12 [5].

The early Church Fathers also addressed the issue of drinking. Tertullian, in ANF Vol 4, defends the sobriety of Christian teachers against accusations of drunkenness, asserting that their words "breathe a spirit of temperance and of freedom from the intoxication of evil" [7]. Lactantius, in ANF Vol 7, advises presbyters and deacons to "always be sober, both among yourselves and among others, that so you may be able to warn the unruly" [9]. He cites a scripture that warns, "The men in power are passionate. But let them not drink wine, lest by drinking they forget wisdom, and are not able to judge aright" [9]. Clement of Alexandria, in ANF Vol 2, acknowledges that Jesus drank wine, using this point against those who advocated for complete abstinence (Encratites) [10].

Thomas Aquinas, in his Summa Theologica, discusses sobriety as a virtue that takes its name from "measure" [11]. He explains that "a man is said to be sober because he observes the 'bria,' i.e. the measure" [11]. This scholastic perspective aligns with the biblical emphasis on moderation and self-control rather than absolute prohibition.

The concern extends beyond personal intoxication to the impact on others. Romans 14:21 advises, "It is good not to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak" [14]. This passage highlights the principle of Christian liberty being exercised with consideration for the conscience of fellow believers. The Jamieson, Fausset & Brown commentary on this verse explains that the injunction is to avoid anything that might cause a brother to stumble, be obstructed in their Christian course, or remain weak in their faith [14].

The concept of "lukewarm Christianity" is distinct from the issue of responsible drinking, though both relate to the broader theme of Christian conduct and commitment. Lukewarmness, as described in Revelation 3:16, refers to a state of spiritual indifference or apathy, where one is neither hot nor cold in their devotion to Christ. While drunkenness is a specific sin, lukewarmness describes a general spiritual condition. However, a pattern of excessive drinking could be seen as symptomatic of a lack of spiritual discipline and a disregard for biblical admonitions, which might contribute to or be indicative of a lukewarm spiritual state. The vices listed in Galatians 5:21, including drunkenness and "wild parties," are presented as characteristics of the "sinful nature" [8]. Those who live this way, according to Tyndale House, "are not living by the Spirit, and thereby demonstrate no relationship with God by faith" [8]. Such behaviors are incompatible with a vibrant, Spirit-filled Christian life, which Ephesians 5:18 contrasts with drunkenness [1].

Sources

  1. Ephesians “Ephesians 5:18 (BSB) — Do not get drunk on wine, which leads to reckless indiscretion. Instead, be filled with the Spirit.”
  2. I Peter “I Peter 1:13 (DRC) — Wherefore, having the loins of your mind girt up, being sober, trust perfectly in the grace which is offered you in the revelation of Jesus Christ.”
  3. I Corinthians “I Corinthians 15:34 (LEB) — Sober up correctly and ⌞stop sinning⌟, for some have no knowledge of God—I say this to your shame.”
  4. 1 Peter “Be sober and self-controlled. Be watchful. Your adversary, the devil, walks around like a roaring lion, seeking whom he may devour. -- 1 Peter 5:8”
  5. Torrey's Topical Textbook “Torrey's Topical Textbook: Conduct, Christian — Believing God -- Mr 11:22; Joh 14:11,12. Fearing God -- Ec 12:13; 1Pe 2:17. Loving God -- De 6:5; Mt 22:37. Following God -- Eph 5:1; 1Pe 1:15,16. Obeying God -- Lu 1:6; 1Jo 5:3. Rejoicing in God -- Ps 33:1; Hab 3:18. Believing in Christ -- Joh 6:29; 1Jo 3:23. Loving Christ -- Joh 21:15; 1Pe 1:7,8. Following the example of Christ -- Joh 13:15; 1Pe 2:21-24. Obeying Christ -- Joh 14:21; 15:14. Living To Christ. -- Ro 14:8; 2Co 5:15. To righteousness. -- Mic 6:8; Ro 6:18; 1Pe 2:24. Soberly, righteously, and godly. -- Tit 2:12. Walking Honestly. -- 1”
  6. Ephesians (Baptist/Reformed) “John Gill on Ephesians 5:16: And be not drunk with wine, wherein is excess,.... The sin of drunkenness here dehorted from, is a custom, or habit, of voluntary excessive drinking of any strong liquor, whereby the mind is disturbed, and deprived of the use of reason: though wine is only here mentioned, that being the usual liquor drank in the eastern countries, yet the same holds good of any other strong liquor, as of that; nor is drinking wine for necessary use prohibited, nor for honest delight and lawful pleasure; but excessive drinking of it, and this voluntary, and with design, and on purpo”
  7. Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. LXXVI.: And he produces a second illustration to our disadvantage, saying that "our teacher acts like a drunken man, who, entering a company of drunkards, should accuse those who are sober of being drunk." But let him show, say from the writings of Paul, that the apostle of Jesus gave way to drunkenness, and that his words were not those of soberness; or from the writings of John, that his thoughts do not breathe a spirit of temperance and of freedom from the intoxication of evil. No one, then, who is of sound mind, and teache”
  8. Galatians (Protestant academic) “Tyndale House on Galatians 5:21: 5:21 Drunkenness has no place in the Christian life (see Luke 21:34; 1 Cor 11:20-22; Eph 5:18). • wild parties: Festivals in honor of pagan gods were often accompanied by drunken orgies (cp. 1 Pet 4:3). • other sins like these: This list is only representative of the vices of the sinful nature (cp. Mark 7:20-23; Rom 1:29-31; 1 Cor 6:9-10; Eph 5:3-5; Col 3:5-8; 1 Tim 1:9-10; 2 Tim 3:2-5; Jas 3:13-18; Rev 21:8). People living that sort of life are not living by the Spirit, and thereby demonstrate no relationship with God by faith. Such people will not inherit the”
  9. Schaff ANF/NPNF (Patristic) “ANF Vol 7: Lactantius, Venantius, Asterius, Victorinus, Dionysius — CONCERNING DRUNKARDS.: XLIV. Now, when you are invited to their memorials, do you feast with good order, and the fear of God, as disposed to intercede for those that are departed. For since you are the presbyters and deacons of Christ, you ought always to be sober, both among yourselves and among others, that so you may be able to warn the unruly. Now the Scripture says, "The men in power are passionate. But let them not drink wine, lest by drinking they forget wisdom, and are not able to judge aright."(11) Wherefore(12) both ”
  10. Schaff ANF/NPNF (Patristic) “ANF Vol 2: Hermas, Tatian, Theophilus, Athenagoras, Clement of Alexandria — CHAP. II.--ON DRINKING. (part 9): said to His disciples, "I will not drink of the fruit of this vine, till I drink it with you in the kingdom of my Father."[2] But that it was wine which was drunk by the Lord, He tells us again, when He spake concerning Himself, reproaching the Jews for their hardness of heart: "For the Son of man," He says, "came, and they say, Behold a glutton and a wine-bibber, a friend of publicans."[3] Let this be held fast by us against those that are called Encratites. But women, making a profes”
  11. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Sobriety, Art. 1: Article: Whether drink is the matter of sobriety? I answer that, When a virtue is denominated from some condition common to the virtues, the matter specially belonging to it is that in which it is most difficult and most commendable to satisfy that condition of virtue: thus fortitude is about dangers of death, and temperance about pleasures of touch. Now sobriety takes its name from "measure," for a man is said to be sober because he observes the "bria," i.e. the measure. Wherefore sobriety lays ”
  12. Genesis (Protestant academic) “Tyndale House on Genesis 9:21: 9:21 wine . . . became drunk: Wine is a gift from God (Deut 14:26; Ps 104:15; Isa 55:1; see Luke 22:14-20; John 2:1-11). Scripture is clear, however, that excessive consumption of alcohol is a perilous sin (Prov 23:20-21, 29-35; 1 Cor 6:10).”
  13. Ephesians (Presbyterian) “Jamieson, Fausset & Brown on Ephesians 5:18: excess--worthless, ruinous, reckless prodigality. wherein--not in the wine itself when used aright (Ti1 5:23), but in the "excess" as to it. but be filled with the Spirit--The effect in inspiration was that the person was "filled" with an ecstatic exhilaration, like that caused by wine; hence the two are here connected (compare Act 2:13-18). Hence arose the abstinence from wine of many of the prophets, for example, John the Baptist, namely, in order to keep distinct before the world the ecstasy caused by the Spirit, from that caused by wine. So ”
  14. Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 14:21: It is good not to eat flesh, nor to drink wine, nor any thing--"nor to do any thing" whereby--"wherein" 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 ”
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