Bible Articles on the Topic of Drunkenness

The following articles have been compiled and indexed by inWORD Bible software.

Dionysus

And be not drunk with wine, wherein is excess; but be ye filled with the Spirit. (Ephesians 5:18)

New Testament Synonyms: Drunkenness, drinking

μέθη, πότος, οἰνοφλυγία, κῶμος, κραιπάλη.

Shemini II

“Do not drink intoxicating wine... when you come into the Tabernacle...” —Shemini 10:9

Is Recreational Marijuana Use a Sin?

Last November, citizens of Colorado voted on Amendment 64, an amendment to their state’s constitution that would allow the “personal use and regulation of marijuana” for adults 21 and over, as well as commercial cultivation, manufacture, and sale, effectively regulating cannabis in a manner similar to alcohol. The first stores selling marijuana for recreational use officially opened on January 1, 2014.

Stewarding Your Body

How should you steward your body? Are all bodily pleasures inherently sinful? In order to grapple with these questions, we take a tour through the Bible from the Garden of Eden through to the time of Jesus to observe the balanced biblical perspective between asceticism (denying all pleasures) and hedonism (living for pleasure). As it turns out, God designed us to experience pleasure, but within his boundaries. We discuss several of these before considering how sometimes we may need to enter a period of abstinence to recenter ourselves. Lastly, we look at how legalism can sneak in and wreak havok when we impose our own personal boundaries on other Christians.

Drunkenness

drunk ́'n-nes (רוה, rāweh, שׁכּרון, shikkārōn, שׁתי, shethī; μέθη, méthē):

Elah (2)

ē ́la. Son of Baasha, fourth king of Israel (1 Kings 16:6-14). He reigned two years, 888-887 BC. The statement that he came to the throne in the 26th year of Asa, reigned two years, and died in the 27th year of Asa, illustrates the Hebrew method of synchronizing the reigns of the kings of Israel and Judah (compare 1 Kings 15:33; 16:8). Elah appears to have been a debauchee. While he was drinking himself drunk in the house of Azra, his chamberlain, Zimri, one of his military leaders, conspired against him and murdered him. According to Josephus (VIII, xii, 4) he took advantage of the absence of the army, which was at Gibbethon, to kill Elah. The extirpation of the royal family followed the murder of the king. Baasha’s dynasty had its origin in a murder and it ended in a murder. The government had no stability. These revolutions illustrate the truth that “they who take the sword shall perish with the sword.”

Drunkenness

Drunkenness Denunciations of this vice are contained both in the Old and New Testakment. St. Paul expressly includes drunkards among those who shall not inherit the kingdom of heaven. This vice became peculiarly shameless at Rome about the time of the Christian aera. The surrounding nations, too, were drunkards.. Drunken shabits were to afford a presumption against a person accused before the Church courts. Still, the vice flourished among the Christians. Jerome warns the priests never to smell of wine. Revellings and drunkenness were deemed allowable in commemorating the martyrs. The first distinct Church enactment against drunkenness appears in the canons of the Council of Tours. The West, however, seems to have been the chief home of gluttony and drunkenness. A canon of the Council of Autun, A.D. 670, enacted that no gluttonous or drunken priest should touch the sacrament or say the mass under pain of losing his dignity. The Council of Berkhamstead enacted that if a priest be so drunk that he cannot fulfil his office he should be deposed by the bishop. In regard to drunkenness in the Church in Britain, Boniface says: “It is also said in your parishes drunkenness is a too common evil, so that not only do the bishops not forbid it, but themselves, drinking too much, become intoxicated, and compel others to do so, offering them larger beakers.” In the Carlovingian period civil penalties or disabilities began to be inflicted for drunkenness. SEE TEMPERANCE.

Wine

Wine, both natural and artificial, is frequently mentioned in the Bible, and in modern times, especially in connection with the temperance cause, its character and use have been a subject of no little nor always temperate controversy. We propose here to treat it in the light of Scripture, history, and morals, unbiased by the disputes into which learned and good men have allowed themselves to fall upon the subject.