Table of Contents

Issue Editors: ALan Bonifay and Greg Gay
*** PLEASE NOTE: IF YOU HAVE ANY COMMENTS OR SUGGESTIONS, PLEASE CONTACT ME, Dennis at BibleTruths@hotmail.com ***
* Children Who Walk In Truth by Greg Gay

* Racism --- Coming To Grips With The Problem by Alan Bonifay

* Gambling by Greg Cardosa

* The Case For Total Absinence From ALcohol by George Battey

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CHILDREN WHO WALK IN TRUTH

CEJ Spring 2008
by Greg Gay If things are going well with our children in all areas of their lives physically, emotionally, and spiritually, we who are blessed to be parents have great happiness and confidence in the future for the quality of their lives and for the perpetuity of the Lord’s Church. We are thankful and count our blessings as being beyond our ability to comprehend.

The Apostle John wrote Gaius:

“THE ELDER,
To the beloved Gaius, whom I love in truth: Beloved, I pray that you may prosper in all things and be in health, just as your soul prospers. For I rejoiced greatly when brethren came and testified of the truth that is in you, just as you walk in the truth. I have no greater joy than to hear that my children walk in truth.” (3 John 1-4).

Whether discussing spiritual or physical children, we can all identify with
these verses. We rejoice when our children “walk in truth.” If we have had a part in helping to convert someone, we are just like a proud parent toward them, encouraging them and cheering them on to continued growth and faithfulness. With our physical children, we invest our time, our money, our hearts, our entire lives into helping them form the values we believe they are going to need to be successful in their lives. When they become adults and show that they love God and are faithful in the Lord’s church, the Church of Christ, we can say as John said, “I have no greater joy.”

Oh, but what snares await the young! Satan does not spare our children or grandchildren any more than he spares those of us who are older in his vile attempts to get us to go astray day after day. Although his power is limited, he is relentless in his tenacity. No family member in any family is spared. Oh how we grieve for our children who are gone astray!

Let us look at the family of Eli, a family that ended in physical and spiritual tragedy.

“Now the sons of Eli were corrupt; they did not know the LORD. And the priests’ custom with the people was that when any man offered a sacrifice, the priest’s servant would come with a three-pronged fleshhook in his hand while the meat was boiling. Then he would thrust it into the pan, or kettle, or caldron, or pot; and the priest would take for himself all that the fleshhook brought up. So they did in Shiloh to all the Israelites who came there. Also, before they burned the fat, the priest’s servant would come and say to the man who sacrificed, ‘Give meat for roasting to the priest, for he will not take boiled meat from you, but raw.’ And if the man said to him, ‘They should really burn the fat first; then you may take as much as your heart desires,’ he would then answer him, ‘No, but you must give it now; and if not, I will take it by force.’ Therefore the sin of the young men was very great before the LORD, for men abhorred the offering of the LORD.”
(1 Samuel 2:12-17).

Instead of being content with the humble service of their father, Eli’s sons decided to change things to suit themselves and in the process violated the worship of Almighty God. By their actions, they showed that they “abhorred” or despised the worship of God. In addition to violating the worship of God by taking the choicest cuts of meat, the sons of Eli were also immoral.

“Now Eli was very old; and he heard everything his sons did to all Israel, and how they lay with the women who assembled at the door of the tabernacle of meeting. So he said to them, ‘Why do you do such things? For I hear of your evil dealings from all the people. No, my sons! For it is not a good report that I hear. You make the LORD’s people transgress. If one man sins against another, God will judge him. But if a man sins against the LORD, who will intercede for him?’ Nevertheless they did not heed the voice of their father, because the LORD desired to kill them.” (1 Samuel 2:22-25).

Matthew Henry, commenting on these passages about Eli’s sons makes
application to those who would be preachers and servants of the Church.
He writes:

“Nothing brings a greater reproach upon religion than ministers’ covetousness, sensuality, and imperiousness.... To have gone to the harlots’ houses, the common prostitutes, would have been abominable wickedness, but to use the interest which as priests they had in those women that had devout dispositions and were religiously inclined, and to bring them to commit their wickedness, was such horrid impiety as one can scarcely think it possible that men who called themselves priests should ever be guilty of. Be astonished, 0 heavens! at this, and tremble, 0 earth! No words can sufficiently express the villany of such practices as these.” (from Matthew Henry’s Commentary on the Whole Bible: New Modern Edition, Electronic Database. Copyright (c) 1991 by Hendrickson Publishers, Inc.).

How did Eli react to all of these things? As parents, we always want our children to be correct We will want, naturally, to blame everyone else before we would ever blame our own children for any fault. That is to be expected in all of us. Eli was no different But, he not only failed to condemn his children for their wrong, he actively participated in part of their evil. A man of God told him: "‘Wherefore kick ye at my sacrifice and at mine offering, which I have commanded in My habitation; and honourest thy sons above Me, to make yourselves fat with the chiefest of all the offerings of Israel My people?’ ” (1 Samuel 2:29).

One of Eli’s mistakes was that he chose to be more loyal to his sinful children than he was to God. The proof of that is that Eli ate the food his sons extorted from the worshippers. Just as children who are faithful to God are an encouragement to their parents, children who are not faithful become a temptation for the parents to give in to the same evil so their beloved children will appear to be OK. As much as it breaks our hearts because of who may be involved, whether our children or anyone else we love, we cannot follow anyone in evil. Even the Apostle Paul said “Imitate me, just as I also imitate Christ.” (1 Corinthians 11:1).

God’s judgment upon Eli’s family is very sad. Eli knew of his son’s evil, but his feeble protests were not the needed correction. “For I have told him that I will judge his house forever for the iniquity which he knows, because his sons made themselves vile, and he did not restrain them.” (1 Samuel 3:13). Eli’s sons were priests, ordained and trained to serve in the temple. They violated their sacred trust and did not stop their sin when confronted. While their actions were certainly wrong, even done once, their subsequent refusal to repent and change their lives makes them forever the vile servants of Satan instead of righteous servants of God. And, Eli’s failure to take action to restrain them makes him culpable in their sin. Today, the Lord’s church is still the Lord’s. We, who are blessed to be members of the Church of Christ, are given God’s precious truths as sacred trusts to be carefully preserved and passed on to the next generation with love, care, and prayer.

Jesus pronounced woeful judgment on anyone who would lead his children astray:

“At that time the disciples came to Jesus, saying, ‘Who then is greatest in the kingdom of heaven?’ Then Jesus called a little child to Him, set him in the midst of them, and said, ‘Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven. Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven. Whoever receives one little child like this in My name receives Me.But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea. Woe to the world because of offenses! For offenses must come, but woe to that man by whom the offense comes! If your hand or foot causes you to sin, cut it off and cast it from you. It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire. And if your eye causes you to sin, pluck it out and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire. Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.” (Matthew 18:1-10).

In this issue of The Christian’s Expositor we explore a few areas of temptation for God’s people. Gambling and drinking take their toll on the church in many places in shattered lives, shattered families and financial ruin. Racism is alive and well in the church today in a few places, to our shame. We send forth this issue in the hope that all of us will stay strong, no matter the source of temptation, even within our own families.

1820 Casterbridge Dr., Roseville, California 95747,
papagreg@aol.com

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RACISM --— COMING TO GRIPS WITH THE PROBLEM

ACTS 17:22-31

Alan Bonifay
CEJ Spring 2008 The subject of racism is without question one of the most sensitive and emotionally charged subjects of our time — even thirty-five years after the great Civil Rights Movement of our country. Yet it is an issue we must address for at least three reasons:

1. The restoration of New Testament Christianity necessarily includes the restoration of Christ’s teaching, attitude, and practice about race relations. To claim to have completed the restoration because of establishing the rightful place of Acts 2:38 in the plan of salvation without recognizing that we have almost completely ignored Acts 10: 28-35, is, to say the least, naive.

“Then he said to them, ‘You know how unlawful it is for a Jewish man to keep company with or go to one of another nation. But God has shown me that I should not call any man common or unclean.’ Then Peter opened his mouth and said: ‘In truth I perceive that God shows no partiality. But in every nation whoever fears Him and works righteousness is accepted by Him’ ” (Acts 10:28, 34-35).

2. When Christians practice racism, whether actively or passively, they sin.

3. The practice of one form or another of racism is more common than you might think, and, because it is sinful, souls are at stake. Consequently, racism is an issue that must be faced openly however sensitive, however emotionally charged, however uncomfortable or defensive it makes us. It is amazing that there is so much ignorance and/or rebellious sinfulness about an issue discussed so thoroughly in Scripture.

I freely confess to you my own checkered past on this issue. When I was sixteen in 1968, I was traveling with one of our preachers in a southern state and became involved in an argument with a leader of the church over this issue. I think I asked about Bro. G. A. Canfleld, a black preacher of yester-year, whom I had read about in Old Paths Pulpit No. 1. Bro. Canfleld was from the area where we were. I was incredulous to learn that he had learned the gospel standing at the open window outside the church building, but was not allowed to come in and sit with the white Christians worshipping God inside the building. Needless to say, a “spirited” discussion followed this revelation. I think I acquitted myself well in this, my first encounter with open Racism. But I have not always responded so well.

I have never believed in, nor to my recollection, practiced active racism. I have been involved in preachers’ studies with our black preachers since I was twenty-two in Walled Lake, Michigan, and more recently in Shreveport, Louisiana; Richmond, Indiana; and Detroit, Michigan. I spent five years working among Africans in Zimbabwe, Zambia, and Malawi, and have revisited those works twice in recent years. One of the most delightful gospel meetings I ever held was at a black congregation in Kansas City. It was remarkable to me because of the constant and continual discussions of God’s Word that we engaged in together. But to my shame, I confess to you that over the years I have listened in silence — without protest — as numerous preachers, church leaders, and members told ethnic jokes or made provocative comments about someone’s ethnicity. I have even smiled or laughed at these jokes. This constitutes an insidious form of racism that allows open racism to flourish. It is as sinful as open and active racism.

Last year some of our young people suggested this topic as a needed discussion under the rubric of “What’s Wrong With That?” Also, last year several of our black preachers worked together to produce an open letter against racism because they felt the pressure from their own congregations to speak out. It is for these reasons and for the clarity of God’s Word on this issue, and in spite of my own failures, that I decided it was way past time for me to address this issue in a forum like this.

To underline how important this issue is to many Christians, please consider this letter written to Wayne Fussell twenty-three years ago in response to an article he had published in The Watchman entitled “Prejudice”:

“Dear Brother Fussell,
I received our Christian newsletter, The Watchman, in the mail less than 5 minutes ago and started reading your article, “Prejudice.” It makes my heart glad to see someone press this subject. I feel it is such an important one these days. In my short time as a Christian (7 years) I have not once heard a sermon regarding prejudice...

... I am sick and tired of hearing so many racial (mostly Black and Mexican) jokes, which of course are told in “good humor.” I feel this is in very poor taste and not at all an attitude that should be associated with Christians. I have sat at a table seated entirely by Christians and listened to them tell such stories. Of course they are all good people and would never intentionally commit a sin, but they fail to see the harm they are doing both to a Christian’s heart and to our young people who are our future leaders. Unless this sort of thing is stopped now, we shall never be rid of prejudice in the church...

... It makes me very sad to see any person or race abused simply because they aren’t what somebody else is. I stand very strong on my convictions with all my family and friends and maybe some day I will see a few results from my continual effort to stop my friends from their continual prejudices.”

While most of the examples of racism in the church that I will cite involved racism against black Christians, this lesson is not aimed at any particular region of the country This problem is a universal one. Just a glance at the news will verify this. It is a problem throughout the world — think Abu Grahib. It is not just about race relations between blacks and whites. In California it is just as likely to be between whites and Mexicans or Latinos or between whites and Asians. It is not a new problem, but as we shall see, is as old as the church and even older — clear back to Babel.

But lest you be among those who naively insist that such behavior as open racism never occurs in the church, please consider these examples:

1. A white gospel preacher who was scheduled to hold a meeting at a certain congregation invited a friend who happened to be black to travel with him. When the congregation discovered this, he was told that if he did bring this person with him, his meeting would be canceled.

2. A young black woman who had been recently baptized in a large Midwestern city had traveled to the south to visit her grandmother and wanted to worship faithfully while there. She contacted the congregations nearest her grandmother’s home and some of the members graciously volunteered to come and pick her up. Upon their arrival and seeing that she was black, they apologized and informed her that they felt there would be trouble if she worshipped with them and offered to take her to the local black congregation.

3. A black family from a neighboring state received word that a gospel meeting was being held and wanted to hear the preacher who was holding the meeting. After their arrival and upon entering the building, they were greeted with audible racial slurs as well as other offensive expressions of repulsion and disdain. After the service, they were met in the parking lot by some of the members and asked not to return to the meeting. However, about one third of the members at this particular congregation demonstrated Christian love by asking them to stay and offered them brotherly hospitality. As a result of this gesture, the family decided to stay a second night but then on their entrance into the building, a larger display of animosity ensued that the previous night by many people abruptly leaving the service crying and slamming doors behind them. Needless to say, after this outburst, the family feeling threatened and fearing for their safety, decided to leave. Ironically, when questioned, the family indicated that even though this was a very disturbing occurrence by itself, that the most disappointing aspect of it was that the preacher that was holding the meeting, to their knowledge, said nothing to the individuals at the congregation about the incident, and never said a word to them about it at all.

4. A black gospel preacher who was holding a meeting in a certain southern town was invited to attend a meeting in the same town by a brother who wanted to build the fellowship ties between blacks and whites in his area. Upon their arrival, this black brother too was greeted with outbursts of racial slurs and comments, However, unlike the previous incident mentioned above, this preacher did speak out against this practice and called it what it was: sin. However, during his lesson, there were loud displays of disapproval throughout, and after the service was over, the brother who brought the black brother was scolded severely because of the act of Christian love he displayed to that black brother.

5. One Sunday morning after services had begun an elderly black woman came in and sat down. The services were stopped immediately and the woman was asked to leave and given directions to the local black congregation, and then services were resumed.

6. One white preacher, who is well known among the brethren, took a bold stand against racism in the church some 20 years ago, although it cost him a great deal. He lost members and severed ties and long-term friendships because he deemed the truth of God of more value than the praise of men.

7. For many years, a gospel preacher who lived in the locality where the aforementioned incidents occurred, begged various evangelists to come and hold meetings to preach against racism, but few had the courage to do so.

Some think that these problems do not occur, likely because they have never been in such situations; but this is a real problem. The wisest course to follow is to deal with this problem in the clear light of God’s Word before we are put to the test. We cannot overcome the sins of racism by burying our faces in the sand and refusing to recognize that they exist or by justifying past injustices.

But before we consult the teaching of God’s Word, let us define what we are talking about. First, racism is a doctrine without scientific support, that claims to find racial differences in character, intelligence, etc.; that asserts the superiority of one race over one or more other races; and that seeks to maintain the supposed purity of a race or races. Second, racism is any program or practice of racial discrimination, segregation, etc., based on such beliefs.

It is likely that most do not realize how far-reaching and entrenched racism is in our society. A strong case can be made for the fact that racism is so entrenched in our society that it is institutionalized. This fact means we need to fight just that much harder against all active and passive forms of racism. We need to actively pursue anti-racism — that is, we need to do what each one of us can to halt the stream of racism and turn it backward on itself. But primarily what we believe the Scriptures oppose is any feeling or action indicating the false notion of superiority based upon race or ethic background.

Now, to the Word of God and the Testimony:

What Saith the Scriptures about Racism?
Old Testament Examples:
God has always loved all men of every race who would fear Him and work righteousness. He has always hated racism. In Numbers 12:1-14 Miriam, Moses’ sister, and Aaron, his brother, questioned Moses’ authority “because of the Ethiopian woman he had married.” The consequences were disastrous, Additionally, the prophet Isaiah beautifully describes the universal or global character of the Messianic kingdom. Its signature attribute is its peaceful communal nature between people of every nation (Isaiah 4:1-16).

Consider as well the hard lessons learned by God’s prophet Jonah who was sent to preach to the Gentile Ninevites, and in the shortest most successful sermon in the history of man, converted some 600,000 Gentiles, to his great chagrin. His sermon was eight words: “Yet forty days and Nineveh shall be overthrown.” In chapter 4, after the unparalleled success of his reluctant sermon, Jonah has his hateful, exclusivist attitude adjusted (Jonah 4:9-11).

These are but a sampling of dozens of Old Testament Scriptures that depict the Messianic kingdom as inclusive of all men out of every nation who would choose of their own free will to accept the salvation offered in Christ by the gospel and obey it.

Examples of Jesus’ Opposition to Racism
When He came to earth, Jesus broke down all the barriers between men. He chose Simon the Zealot as an apostle, breaking down all political barriers. He dined with Zacchaeus, ignoring all class barriers. He talked with the Samaritan woman at Jacob’s well and openly revealed himself as the Messiah to her, setting aside all social bathers. He heeded the appeal of the Syrophoenician woman and praised the faith of the Roman centurion, bypassing all racial and national barriers. He allowed the sinful woman to touch him, removing all barriers of reputation. He praised the poor widow who gave her mite that was all of her living, overlooking all economic barriers. He washed His disciples’ feet, banishing all master-servant barriers. He stopped His disciples from criticizing those outside of the group, removing the barriers of intolerance. When Jesus was a baby, an old man rejoiced in Him; when He was a young man, children flocked to Him; thus He crossed all the barriers of age. Jesus was truly the Man for all people of all times. He loved them all.

Ephesians 2
In establishing the Christian religion, Jesus not only brought God and man together, but He also broke down the wall between men (Ephesians 2:11-22). In verses 1-10 Paul shows how God recreates man in Christ — by grace through faith (Ephesians 2:5-6). One who doubts the total equality among all believers in Christ questions God’s power and God’s Word—remember Miriam (cf. Numbers 12:1-10)!

In verses 11-12, Paul tackles the racial problem both socially and spiritually. All barriers between the races have been torn down in Christ. In verse 13, “those once afar off” are the Gentiles. In verses 14-15, we read that all enmity between the peoples of the world has been abolished.

Note the enmity that prevailed between the Jews and the Gentiles. The Jews of Jesus’ day believed that God created Gentiles merely to fuel the fires of hell. God loved Israel alone. It was not even lawful for a Jew to assist a Gentile woman in labor because it would only bring another Gentile into the world. If a Jewish boy married a Gentile girl, a funeral for that boy was carried out (remember Fiddler on the Roof). A Jew would not allow a Gentile’s shadow to cross over his own shadow for fear of contamination. Even setting foot in a Gentile’s house defiled a Jew — think of Peter accounting to the other apostles for visiting in the house of Cornelius in Acts 11!

In Christ, these two peoples (Jews and Gentiles) became “one new man thus making peace.” Ephesians 2:16 states that both Jew and Gentile are reconciled to God in one body. When the races remain separated, men are defeating one of the very purposes of the cross. God will not tolerate that!

In verses 19-22, those out of every nation united in Christ are the “saints,” the “household of God,” “the holy temple of the Lord,” and a “habitation of God through the Spirit.” So, the church is the new humanity. Just as the Jew and Gentile were to leave behind their cherished traditions of culture and race and surrender to the sovereign rule
of Christ, so Black and White Christians and Latino and Asian Christians must leave behind their selfish insulated prejudices, their sinful superiorities and inferiority’s, in an obedient response to King Jesus in whom God has created a new humanity.

Galatians 3
Note the new humanity in Galatians 3:26-28. As a boy, Paul had been taught to pray: “O God I thank thee that I was not born a Gentile or a slave or a woman.” Now as a free man in Christ he says:

1. Racial superiority is gone: “There is neither Jew nor Greek.” Men of every race, color, and tongue are invited into the fellowship of the church — and not merely the church universal but your home congregation.

2. Class superiority is gone: “There is neither slave nor free.” In Christ, pride of face or grace or race has disappeared. All are equal before God.

3. Sexual superiority is gone: “There is neither male nor female.” Women have been exalted by Christ to equal value with men before God.

Obviously this passage does not mean that racial, social and sexual differences and roles are literally gone. When we become Christians, we are still white or black, man or woman, slave or free man — but these differences no longer matter. They do not create barriers to fellowship. All are of equal value to God.

Acts 13
It may surprise you to realize that the church in Antioch had an integrated leadership (Acts 13:1). These prophets and teachers were two Jews, two Africans, and a Roman aristocrat. Simeon was a black man from Niger, and Lucius was from Cyrene in northern Africa.

God is No Respecter of Persons
The idea that God is no respecter of persons is mentioned ten limes in Scripture.

1. 2 Chronicles 19:7 — “Now therefore, let the fear of the Lord be upon you; take care and do it, for there is no iniquity with the Lord, our God, no partiality, nor taking bribes” (cf. 2 Samuel 14:14, KJV)

2. Proverbs 24:23 — “These things also belong to the wise: it is not good to show partiality?”

3. Proverbs 28:21 — “To show partiality is not good..”

4. Romans 2:l1 — “For there is no partiality with God.”

5. Ephesians 6:9 — “And you masters, do the same things to them, give up threatening, knowing that your own Master also is in heaven, and there is no partiality with Him.”

6. Colossians 3:25 — “But he who does wrong will be repaid for the wrong which he has done, and there is no partiality?’

7. 1 Peter 1:17 —’“And if you call on the Father, who without partiality judges according to each one’s work, conduct yourselves throughout
the time of your sojourning here in fear.”

8. In Acts 10 Peter was called by God to baptize the first Gentile converts into Christ.
a. Acts 10:1-8 -— Cornelius sends for Peter.

b. Acts 10:9-28 >-—”... what God hath cleansed, that call not thou common” (v. 15b)

c. Acts 10:l9-33 --—Peter goes to Cornelius. Note verses 25-26, where Peter places himself on equal footing with Cornelius, “... and as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him.” Note verse 28, as well: “And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean.” -

d. Acts 10:34-35 --- “In truth I perceive that God shows no partiality. But in every nation whoever fears Him and works righteousness is accepted by Him”
9. James 2:l-9 ----Verse 1 is an inspired command: do not show deference or preference or partiality toward people on the basis of wealth, prestige, power, social position, nationality, or race. At the foot of the cross the ground is level. Verses 8-9 tell us that partiality is a sin!

Note verse 13: “For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment.”

10. Even the enemies of Jesus knew of His utter lack of partiality (Matthew 22:16): “And they sent unto him their disciples with the Herodians, saying, ‘Master, we know that thou are true, and teaches the way of God in truth, neither carest thou for any man, for thou regardest not the person of men.’ ”

A Weightier Matter
Note Matthew 23:23: “Woe to you, scribes and Pharisees, hypocrites! For you pay the tithe of mint and anise and cumin and have neglected the weightier matters of the law: justice, mercy and faith. These you ought to have done, without leaving the others undone.”

Justice means dealing justly—doing that which is right. There are a lot of unfair practices done and words spoken in regard to those of other races — even of Christians. Some such unjust statements have been:

1. “Just preach the gospel and leave race alone.” Mark 16:15 says, “Go into all the world and preach the gospel to every creature.”

2. “We are not ready for integration.” Well, when will we be ready? Jesus settled this issue 2000 years ago.

3. “Blacks don’t really want to worship with whites. They just want to see if they can.” This is simply not true.

4. “What will it lead to?” It will lead to integrity and dignity for all races.

5. “Blacks are pushing too fast” Nonsense! They haven’t really pushed at all. They have just gone ahead and established their own churches and their own big meetings.

6. “Those blacks are too uppity” This reflects the sinful notion that a good black person is one who knows his place and that it is not among white men, and that a bad black man is one who is forward and self-assertive.

Such talk is despicable.

Passive Racism
“But,” you say, “we don’t believe those things We would not treat a black or Latino or Asian Christian badly.” No, maybe not, though in fact many have. But have you ever been passively racist? Peter was (Galatians 2:11-20). Have you ever laughed at ethnic jokes? Surely you haven’t told them. Have you ever listened without comment to those who trashed blacks or Mexicans or Asian without even knowing them or speaking to them? This is a larger problem among older Christians than it is our young people. When people make comments about an ethnic group that begin, “They always...” or the like, they are expressing racism. Have you ever spoken up at such times? If you have not, that is a passive form of racism. Do not underestimate how hard it is to overcome this sin. Paul struggled daily with it himself (1 Corinthians 9:19-27).

But What Can 1 Do?
Let me share with you some of the comments from Beverly Daniel Tatum in her book Why Are All the Black Kids Sitting Together in the Cafeteria?

“I want to en-courage—literally offer courage—to every reader to break the silence about racism more often and to offer hope that it is worth the effort to do so...

In September 1997, I had been invited to participate in a conference commemorating the 40th anniversary of the desegregation of Central High school in Little Rock, Arkansas, a landmark event in civil rights history.

This conference, one of the first involving the advisory panel of the President’s Initiative on Race, allowed me not only to meet those distinguished panelists but also to hear firsthand the experiences of the “Little Rock Nine.” These African American men and women made tremendous personal sacrifices in their youth to create change in their community and I was awed by their courage. I had the opportunity to stand in front of the imposing structure that is Central High School, imagining how frightened those teenagers must have been as they walked through jeering crowds in hostile hallways. Across the street from the school, a new museum commemorating the struggle to desegregate Central High opened on the weekend I was in Little Rock. I was deeply moved when I walked through the exhibit behind an elderly white man, who paused at the museum exit and openly sobbed with what I imagined was both grief and shame about what racism had done to those students and his community. The power of his emotions and of mine reminded me again, of how the legacy of racism has damaged all of us and why we all must work to dismantle it.

I tried to explain this point to a radio interviewer I met while traveling on a book tour. A white man in his 50s, he spoke despairingly of the fact that race relations had changed so little in his lifetime, He commented that although there had been progress during the Civil Rights era, since then it seemed that we lost momentum. He noted that segregation still persists, economic inequality has worsened, and racial violence continues to make national headlines. All these statements are true, and the temptation to despair is strong. Yet despair is an act of resignation I am not willing to make, and I urged him not to as well. In response, he pointed to his own racially mixed community as an example. Here was a place, he said, where people of color and white people lived together as neighbors, and yet there was little meaningful interaction across racial lines; no dialogue was taking
place. He lamented, "We just don’t have the leaders we used to have, we don’t have the leaders we need." I paused, and then asked, "Well, if you are interested in dialogue, have you invited anyone to your house to talk about these issues? You are a person who has a sphere of influence. How are you using it to make things different?’ As Gandhi once said, we need to ‘be the change we want to see happen’ We are the leaders we have been waiting for.” (pp x-xi)

You ask, “But what can I do?” Spend some time examining your own attitudes and feelings and comments and silences about racism. Repent of sinful racial attitudes and actions. Confess our sins where it is necessary.

Ask God to enlarge your spirit — to expand your capacity for love and compassion. Ask for wisdom to guide your actions (James 1:5-6). Try to understand the “why” of racial hatreds. Prejudice and racism are not inborn; they are learned behaviors. Children are never racist until they have been taught to be. Seek out the company of Christians of other races or ethnicities: visit a black congregation; invite a black preacher to hold your meeting — social scientists teach that often behavioral changes must precede attitudinal changes. Work to promote healing experiences. Learn to look at every person as “made in the image of God.” Racial discrimination is an affront to God and His creation. God is no respecter of persons.

But What Can One Person Do?
Beverly Daniel Tatum writes,

“Several months ago I made a donation to the annual fund of City Year; a national service organization that gives young people the opportunity to spend a year doing service projects across the United States — a kind of urban Peace Corps. As a token of appreciation, I received a mug with a story printed on its side. It read:

A young girl was walking along a beach. To her amazement, she came upon thousands of starfish. Washed ashore by a storm, they were dying in the hot sun. The girl began to toss starfish back into the sea, one by one. After a while, a man approached her. “Little girl,” he asked, “why are you doing this? There are thousands of starfish on the beach. You cannot possibly hope to make a difference!” The girl was discouraged, and dropped the starfish in her hand. But a moment later; she bent down, picked up the starfish again, and tossed it as far as she could into the sea. She turned back to the man. Smiling brightly, she said, “I made a difference to that one!” Inspired, he joined her. A crowd had gathered, and soon others joined in. Before long, there were hundreds of people tossing starfish back into the sea and calling out, “I made a difference to that one!” After a while, their calls subsided. The girl looked up. To her amazement, she saw no starfish on the beach. Each one had been tossed back into the sea.

As this story so beautifully illustrates, each of us has the power to make a difference, and collectively we can create a more just and peaceful society. We can lead by our own example and begin to erase the effects of racism in our communities if that is what we choose to do” (p. xii).

The church must not be a reflector of the world, but of Christ. We should walk as children of light, but sadly, we often reflect the norms of the world. God, Christ, and the Holy Spirit want us to be one — one in Christ.

Listen!

“Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou has sent me. And the glory which thou gavest me I have given them that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou has sent me, and has loved them, as thou hast loved me. Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world. 0 righteous Father, the world bath not known thee: but I have known thee, and these have known that thou hast sent me. And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them” (John 17:20-26).

“Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; for God is love. In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.. If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he bath seen, how can he love God whom he bath not seen? And this commandment have we from him, That he who loveth God love his brother also” (1 John 4:7-10, 20-21).

That is what is wrong with racism.

1718 Sylvan Way, #802, Lodi, California 95242, alanbonifay1@comcast.net

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Gambling

Greg Cardosa
CEJ Spring 2008 Gambling is so popular today that it can be found everywhere in many different forms. Casinos are no longer confined to Nevada. According to “States Casinos” web site, thirty-five states now have casinos operating in them. Some states have more than one, as is the case with California. There are televised poker tournaments that draw huge audiences. One can now gamble on-line at one of several Internet gaming sites. Gambling has even made it to the cell phone, from which a person can download real money games. Card rooms and bingo halls have enjoyed a resurgence in popularity, and it seems like there is a lottery ticket machine in every convenience store and supermarket calling out to those who want to get rich quick.

Consider the following statistics as reported from a recent U.S. News and World Report article:

1. A record 73 million Americans, up 20 million from just five years ago, will patronize one of the nation’s more than 1,200 casinos, card rooms, or bingo parlors this year.
2. The average gambler visits a casino nearly six times a year --- almost twice as often as he did a decade ago.
3. At least 6 million Americans will click a bet on one of an estimated 2300 on-line gaming sites.
4. All together, gamblers will lose more than 80 billion dollars on everything from the Triple Crown to the flip of a card this year (2005). This staggering figure does not include the number of lottery tickets purchased (47).
5. A web site called allcountries.org cited figures from the 2000 US. Census Bureau’s Report which said just under 36 billion dollars were spent on lottery tickets in 1999 in the United States.
6. Besides all this “legal gambling,” Norman Geisler in his book “Gambling --- A Bad Bet”, estimates that over 2 trillion dollars are changing hands in illegal gambling each year (12). This book was written in 1990. The number today surely exceeds his estimate of seventeen years ago.

The Effects of Gambling

Gambling is highly addictive. The numbers are quite an eye-opener. The
U.S. News and World Report article reported the following statistics:

1. Some 11 million Americans are pathological gamblers.
2. 1.6 percent of adults are pathological gamblers.
3. An additional 3.9 percent suffer from problem gambling (54).

Gambling is also detrimental to society and especially to the family. First, gambling can lead to alcohol and drug use or even abuse. Most casinos serve free alcoholic beverages to their patrons to “loosen them up” so they will bet more and therefore lose more. Those with a gambling problem will often turn to drugs or alcohol in an attempt to forget about their losses.

Secondly, many gamblers get into serious debt. No doubt we have read or heard of someone who is buried in debt by gambling. I know a man who had a very successful business until he became heavily involved in gambling. He would regularly play the “high roller” at his favorite casino in Reno; Nevada. In just a short, time his losses began to take their toll. He could no longer pay his employees, the bills at his business or at home, or the debt he had gotten into with the casino. He lost his business, his home, his cars, and just about everything else he had, not to mention leaving several creditors holding the bag.

Thirdly, gamblers will often turn to stealing in order to support their habit. According to Abstain from Every Form of Evil by Mike Willis, the Reno, Nevada, police department estimates that 75 percent of their embezzlement cases are related to gambling (76).

Lastly, gambling can, and often does, ruin the family. Norman Geisler reported that the compulsive gambler affects four to ten other people; those most intimately connected to the gambler are affected most (37). Everything from debt to divorce, drinking to drugs, and spousal abuse to suicide attempts takes its toll on the gambler’s loved ones. Geisler very aptly said, “The gambler plays the dice, but his family pays the price” (40).

Gambling Defined
Webster’s New World Dictionary defines gambling as “to play games of chance for money, etc.; to take a risk for some advantage; to risk in gambling, bet; an undertaking involving risk” (244).

Wayne Jackson quotes Thomas Eves in Living Soberly, Righteously, and Godly:

A simple definition of gambling would be, desiring the possession or possessions of another (prize) the gambler creates a risk (that of losing his own possession) in an attempt through Chance to gain the possession or possessions of another with nothing given in exchange (118).

Geisler defines gambling as an “artificially contrived risk” (65). Some would say “life is a gamble,” but gambling is an unnecessary risk as opposed to life which has many necessary risks. The normal necessary risks in life are not to be compared with the artificially contrived unnecessary risks in gambling. Life is not a gamble. Life’s risks are actually investments rather than gambles. In life’s risks you invest a reasonable amount of time, talent, or treasure in a reasonable way to obtain a reasonable return. Gambling, on the other hand, involves an unreasonable risk and hopes for an unreasonable return, and with the regular or compulsive gambler there is an unreasonable amount of money risked with very poor odds of any return.

Gambler’s Anonymous gives this definition on their web site: “Any betting or wagering, for self or for others, whether for money or not, no matter how slight or insignificant, where the outcome is uncertain or depends upon chance or ‘skill’ constitutes gambling.”

What Does the Bible Say?
If you are looking for the verse that says, “Thou shalt not gamble” you can stop looking. There is no explicit prohibition against gambling in the scriptures. But the scriptures condemn gambling implicitly, and the implicit teaching of the Bible is just as authoritative and binding as the explicit teaching.

Jesus used implicit teaching. In Matthew 22, the Sadducees, who denied the resurrection of the dead, came to Jesus and tried to trick Him. They cited a supposed example of the Levitical Law in an attempt to prove that the resurrection would set up an impossible situation of polygamy in Heaven. Jesus responded by saying,

“You are mistaken, not knowing the Scriptures nor the power of God. For in the resurrection they neither marry nor are given in marriage, but are like angels of God in heaven. But concerning the resurrection of the dead, have you not read what was spoken to you by God, saying, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? God is not the God of the dead, but of the living’ ” (vv. 29-32).

Besides pointing out to them that God is powerful enough to raise men up to live in Heaven without the need to marry, Jesus also rebukes them for missing the implicit teaching of the Pentateuch as Moses recorded God’s words about the three patriarchs in Exodus 3:6. By saying He is the God of Abraham, Isaac, and Jacob, who were already dead, Jesus is implying they still exist somewhere.

Paul also used implicit teaching. In Galatians 5:19-21 Paul wrote,

“Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness, idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, envy, murders, drunkenness, revelries, and the like; of which I tell you beforehand, just as I also told you in time past, that those who practice such things will not inherit the kingdom of God”

By adding “and such like” Paul is implying that all actions like these are sinful and will keep a person out of Heaven unless he repents. The Scriptures are full of implicit teaching that clearly carries binding authority.

The Scriptures Implicitly Condemn Gambling
Gambling is sin, because by implication, gambling violates the commandments prohibiting covetousness. Consider the following passages:

“But fornication and all uncleanness or covetousness, let it not even be named among you, as is fitting for saints; neither filthiness, nor foolish talking, nor coarse jesting, which are not fitting, but rather giving of thanks. For this you know, that no fornicator, unclean person, nor covetous man, who is an idolater, has any inheritance in the kingdom of Christ and God.” (Ephesians 5:3-5).

Covetousness is a strong desire to acquire something. It is synonymous with greed. In gambling this desire leads men to risk their money or goods in an attempt to win the big prize. The main attraction in gambling is to get rich quick and at the expense of someone else. If covetousness were taken out of the picture, the gambling industry could not survive.

“But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition. For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows. But you, O man of God, flee these things and pursue righteousness, godliness, faith, love, patience, gentleness.” (1 Timothy 6:9-11).

Paul warns that the man who sets his affections on riches will be overcome by its lure and be trapped by sin that will destroy his life. Not only will such a person suffer great pain and loss in this life by his greedy quest for gain, but his sin will also cause him to be eternally lost. Possessing wealth is not wrong in and of itself but being possessed by it is. If there was ever a perfect example of covetousness, it is gambling. And covetousness will keep a man from inheriting eternal life.

Gambling is sinful because it violates the biblical principle of labor and reward. God has established for mankind an economic order of labor and reward. God said in Genesis 3:19, “In the sweat of your face you shall eat bread.” Paul said this in 2 Thessalonians 3:10-12: “For even when we were with you, we commanded you this: If anyone will not work, neither shall he eat. For we hear that there are some who walk among you in a disorderly manner, not working at all, but are busybodies. Now those who are such we command and exhort through our Lord Jesus Christ that they work in quietness and eat their own bread.” When one gambles and wins, what honest labor has he performed in order to gain the reward? Gambling is sinful because it does not fit God’s economic order of labor and reward.

Besides labor, there are other biblically approved ways of gaining money or goods. Some examples follow:
A person could receive a gift. David gave a present to the elders of Judah. “Now when David came to Ziklag, he sent some of the spoil to the elders of Judah, to his friends, saying, ‘Here is a present for you from the spoil of the enemies of the LORD’ ” (1 Samuel 30:26).

One can gain money by interest. Jesus, in the parable of the talents, told the one talent man: “So you ought to have deposited my money with the bankers, and at my coming I would have received back my own with interest.” (Matthew 25:27).

One could receive an inheritance. Jesus illustrates this with the two sons in the Prodigal Son Parable in Luke 15. Notice verse 12: “And the younger of them said to his father, ‘Father, give me the portion of goods that falls to me.’ So he divided to them his livelihood.” Notice also verse 31: “And he said to him, ‘Son, you are always with me, and all that I have is yours.”

The commodity exchange is also a legitimate way to gain money and goods. In the Parable of the Pounds in Luke 19 Jesus uses servants who were given money by the nobleman to make the point that Christians will be rewarded according to their activity. In verse 13 He said, “And he called his ten servants, and delivered them ten pounds, and said unto them, ‘Occupy till I come.’ ” Occupy in this verse means “to engage in business.” The type of business is defined in verse 15: “And it came to pass, that when he was returned, having received the kingdom, then he commanded his servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading.” The words “had gained by trading” are translated from the Greek verb diepragiieüsanto which means, “to profit from engaging in commerce” according to Louw and Nida (580).

When we look at gambling it does not fall into any of these biblically approved ways of gaining money or goods. Gambling involves no labor, the gain is not received as a gift, and the gambler does not earn it by interest, inherit it, or gain it by legitimate means of exchange. Gambling is sinful because it violates these legitimate means of transferring money or goods.

Gambling is sinful because by implication it violates the Bible commandments that prohibit stealing. Paul said in Ephesians 4:28, “Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give him who has need.” Paul also said in 1 Corinthians 6:9-10, “Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God.”

Webster’s Dictionary defines stealing as “to take (another’s property,
etc.) dishonestly” (577). But someone will say, “It’s not stealing when I win what others have gambled and lost — they consented to gamble.” When people gamble, someone wins and someone loses. Even though it’s consensual, the winner takes something from the loser without honest labor, goods, or services in exchange for what is won. Furthermore, who gambles and wants to lose? Therefore the winner is really taking from the loser against his will. That is stealing.

Let us illustrate this with a incident from U.S. history. In the early 1800’s, there were two politicians, Aaron Burr and Alexander Hamilton. They were bitter enemies and finally the slanderous statements that they had hurled at one another became too much, and Burr challenged Hamilton to a duel. On the morning of July 11th, 1804, they squared off and each man fired a shot at his opponent. Alexander Hamilton was hit, and died the next day from his gunshot wound. Did they both consent? Yes. Was it still murder? Yes. Murder is still a sin even if they consented. Likewise, gambling is a sin, even if the gamblers consented. Gambling is consensual stealing, and consensual stealing is still stealing, and stealing is a sin.

Gambling is sinful because by implication it violates the teaching of the Bible that we are to be good stewards of what God has entrusted to us. Peter wrote in 1 Peter 4:10, “As each one has received a gift, minister it to one another, as good stewards of the manifold grace of God.” When one squanders his God-given money and goods (not to mention his time) gambling, is he being a good steward?

Psalm 50:10-12 indicates all belongs to God.

“For every beast of the forest is Mine,
And the cattle on a thousand hills.
I know all the birds of the mountains,
And the wild beasts of the field are Mine.
If I were hungry, I would not tell you;
For the world is Mine, and all its fullness.”

Do we have the right to risk so foolishly what belongs to God and what He has entrusted to us? Certainly not!

Consider one who spends ten dollars a week on the lottery That is five a hundred and twenty dollars a year. The odds are that this person will never win the lottery or even recover any of what he bets. (Not that winning justifies gambling.) If this person is a Christian, that money could be given to the collection on Sunday, which would help the spread of the gospel here or in foreign lands, or perhaps help out a saint in need. Which use of money sounds like good stewardship to you? When we consider also that gambling contributes to crime and problems in the home, gambling is obviously not good stewardship. Besides violating these Scriptures, gambling also:

Is addictive
. Consider the fact that more than 1 in 20 Americans are addicted to gambling. Paul said in 1 Corinthians 6:12, “All things are lawful for me, but all things are not helpful. All things are lawful for me, but I will not be brought under the power of any.”

Ruins our influence
. Jesus said we are to be the salt of the earth and the light of the world (Matthew 5:13-16). But gambling does not exemplify the Christian life: it is worldly and sinful.

Puts us in evil company
. Gambling is associated with organized crime, drinking, drugs, immorality, dishonesty, and a host of other vices. Paul said in Ephesians 5:11, “And have no fellowship with the unfruitful works of darkness, but rather expose them.”

Gambling is not:
Determined by degree or size. Gambling is sin whether you pitch pennies or bet $1,000 on the Super Bowl game.
Investing in the stock market. The stock market is a business partnership with many people investing in companies so they can grow and produce useful products or services.
A school raffle. As long as the prizes are donated and money paid to buy the ticket goes to the school.
Entering a fishing tournament. Again, as long as the prizes are donated and the entry fee goes to a worthy charity or to cover the expense of the club to put the tournament on.

The Vicious Cycle of Gambling
Did you know that George Washington bought the first lottery ticket in America? In fact, many of our founding fathers gambled, including John Hancock and Thomas Jefferson. Jefferson had acquired an $80,000 gambling debt by the time he was 83 years old, an enormous amount of money back then. By the early 1800’s the legal lotteries had left their corrupting imprint on society; so much so that states began to make the lottery illegal. By the end of the 19th century, there were no legal lotteries in the United States. But in 1964, states strapped for money began to make the lottery legal again. First to add the lottery were New Hampshire, then New York, then New Jersey, followed by Connecticut, Massachusetts, Michigan, and Pennsylvania. Today, forty states and the District of Columbia have legalized lotteries. In fact, all but three states have some form of legalized gambling. Yet look what it’s doing to our society today! Look at the addictions, the debt, the broken families, suicide, crime, and all sorts of other vices that gambling has brought upon us. Here is how it works:

1. Government decides gambling would be an effective way to collect revenue.
2. Gambling is legalized.
3. Society crumbles because of it.
4. Gambling is prohibited.
5. But illegal gambling swells and fills the void left by the prohibition.
6. So the government decides to capitalize on the revenue to be made by the illegal gambling.
7. Gambling is then legalized and the cycle starts all over again.

This is where we are in this great nation today. Can you see the effects? How long before society crumbles again? How long? The Bible does not say “Thou shalt not gamble,” but the Scriptures implicitly condemn gambling. Gambling in any shape, form, or degree is sinful and must not be practiced by the child of God.

1564 Xanthe Way, Manteca, California. 95336, tcard00@yahoo.com

Works Cited
Clark, Kim. “Against the Odds,” U.S. News & World Report. May 23, 2005

Geisler, Norman L. Gambling: A Bad Bet. Old Tappan, New Jersey; Fleming Revell
Company, 1990

Jackson, Wayne. Living Soberly, Righteously, and Godly. Delight, Arkansas; Gospel
Light Publishing Company, 1986

Louw, J.P. and Nida, Eugene Albert. Greek-English Lexicon of the New Testament
based on Semantic Domains, Volume 1. New York; United Bible Societies, 1989

Willis, Mike. Abstain from Every Form of Evil. Bowling Green, Kentucky; Guardian of
Truth Foundation, 2003

Webster’s New World Dictionary. New York: Simon and Schuster Inc., 1995

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The Case For Total Abstinence From Alcohol

CEJ Spring 2008
by George Battey

Some are hesitant to condemn all non-medicinal usage of alcohol. A common idea is that drunkenness is condemned, but “merely taking a drink” might be acceptable. When this idea is challenged, advocates are unable to state exactly what constitutes drunkenness. Is it reached after a single shot of hard liquor? Two shots? Two shots taken within ten minutes of each other? Two glasses of wine? Three glasses? How big can the glass or “shot” be? What about beer? What about the alcoholic content of the beer? How much drinking constitutes too much? How much alcohol must be consumed before one finally “crosses the line,” becomes “drunk” and has committed sin? No one seems to agree on these issues. No one will venture what constitutes “a drink” that is acceptable, and no one gives a Scripture to support the “merely taking a drink” position.

It is not surprising, then, that some members of the church end up drinking. When one preacher was asked why he took the position that drinking alcohol non-medicinally was acceptable (the “take a drink” position), to everyone’s surprise he gave no Scripture. Instead, he referred brethren to three books written by non-Christian authors and said, “These books make a compelling case that some alcohol may be drunk by a Christian.” Two things make this shocking. First, it is shocking that a preacher would suggest Christians could drink to a moderate degree for non-medicinal purposes. Several years ago the stereotype of a Christian was “someone who doesn’t smoke, drink or cuss.” Now a preacher is suggesting moderate drinking is acceptable. Second, it is shocking that uninspired books written by non-Christian authors are considered “compelling.” Surely the only true “compelling” writings on moral issues are the writings of apostles and prophets who were “moved by the Holy Spirit” (2 Peter 1:21). This event shows how far society has influenced members of the church. Obviously the problem of alcohol is not the only problem facing the brotherhood. Apparently there is a problem with attitudes about authority in religion and what constitutes “compelling” evidence. Isaiah says, “To the law and to the testimony! If they do not speak according to this word, it is because there is no light in them” (Isaiah 8:20).

In a written exchange that occurred in 2006, one preacher carefully distinguished between “social drinking” and “taking a drink.” His position was that “social drinking” is a sin, but he could not say “taking a drink” was sinful. This particular brother became very upset, however, when he was accused of advocating “social drinking.” He claimed he was “adamantly opposed to social drinking.” Yet he believed that taking a drink was not necessarily sinful. While most people interpret “social drinking” as meaning “non-medicinal” or “recreational” use of alcohol, this brother carefully distinguished between “social drinking” on the one hand and “taking a drink” on the other hand. “Social drinking” meant, to him, occasions when other people were present. “Taking a drink,” on the other hand, meant a person was alone in a house with no one present. Consequently, if one drank “socially” (others being present), sin was committed, If sin was committed, then the one drinking “socially” puts his soul in eternal jeopardy unless he repents and receives forgiveness. Yet if he “takes a drink” (no one being present), it is not necessarily sinful. Thus, no repentance or forgiveness would be necessary. No Scripture was offered. Not even a “compelling,” uninspired book was cited.

The Case for AbstinenceThe purpose of this article is to present the case for total abstinence. Eight Bible passages will be used to indicate that even “taking a drink” (a single drink) for a non-medicinal purpose is sinful. Furthermore, this article will demonstrate from Scripture that when a Christian consumes alcohol it must be a measured dose and it must be for medicinal purposes.

1 Peter 4:3-4 “For we have spent enough of our past lifetime in doing the will of the Gentiles --- when we walked in lewdness, lusts, drunkenness, revelries, drinking parties, and abominable idolatries. In regard to these, they think it strange that you do not run with them in the same flood of dissipation, speaking evil of you.”(All quotations NKJV unless noted otherwise)

This passage lists things Christians did before conversion, but which they no longer participate in after conversion. Three things in this list have to do with drinking alcohol.

First, notice the word “drunkenness” (HOINOPHLUGIA) This word is defined as “an overflow or surplus of wine, i.e. vinolency (drunkenness)” (Strong’s #3632). This refers to someone who is an alcoholic. Here a person has to have a drink to start the day. He drinks-through the day. He drinks in the evening He drinks just before he goes to bed He is addicted.

Second, notice the word “revelries" (KOMOS). This word is defined as “revel, carousal feasts and drinking parties that are protracted till late at night and indulge in revelry” (Thayer 367). This refers to someone who drinks until they become unruly. Such people do not drink all day every day, but they are weekend drinkers. They drink at a Superbowl Party. They drink at the racetrack. They drink at the ball game and get loud and obnoxious

Third, notice the “drinking parties” (POTOS). This is defined as “drinking-bout” (Strong’s #4224) “the drinking bout the banquet the symposium not of necessity excessive, but giving opportunity for excess” (Trench 225). This refers to someone who simply has a drink at a cocktail party. Since it is listed separately from someone who becomes “tipsy” (revelries) and also separately from one who is addicted (drunkenness), it refers to someone who simply has “a drink” --- a martini at the end of a day or a glass of wine with supper.

The Holy Spirit said Christians are to no longer participate in such activities. He said non-Christians would think they are strange for not participating with them in such activities. This passage with its three inclusive, all-encompassing categories clearly indicates all non-medicinal use of alcohol is sinful and forbidden to the Christian

“But if that servant says in his heart, 'My master is delaying his coming’ and begins to beat the male and female servants, and to eat and drink and be drunk, the master of that servant will come on a day when he is not looking for him, and at an hour when he is not aware, and will cut him in two and appoint him his portion with the unbelievers” Luke 12:45-46.

This passage describes a wicked servant who does not care about the things of his master. The servant is condemned because he “begins to beat the servants.” He “begins to drink” He “begins to become drunk.” The problem is not just the final state of drunkenness, but the process involved in becoming drunk --- the “beginning” of the activities described.

Notice the words “be drunk” (METHUSKO). This is defined as make drunk, or to grow drunk (an inceptive verb, marking the process of the state expressed in METHUO), to become intoxicated, Luke 12:45; Ephesians 5:18; 1 Thessalonians 5:7a” (Vine’s 1:341). An “inceptive verb” means not just the final state of drunkenness, but the process involved. In other words, the wicked servant is wicked simply because he “began” to drink alcohol! Period. If he never got “drunk” (whatever that means), he sinned anyway.

Luke 12:45-46 clearly indicates the sin is not merely the final state of drunkenness, but also every step involved in reaching the final state.. The very first drink of alcohol for non-medicinal purposes is sinful and forbidden to Christians.

“And do not be drunk with wine, in which is dissipation; but be filled with the Spirit...” Ephesians 5:18.

This has the same inceptive verb as Luke 12:45-46. Literally, Ephesians 5:18 is saying, “Do not begin to be drunk with wine . . .“, i.e. “Do not become drunk with wine ...” or “Do not grow drunk with wine...” These two passages condemn the process of becoming drunk. What is the process? The process is “beginning” to drink for non-medicinal purposes. Three New Testament passages have been given which clearly demonstrate all non-medicinal consumption of alcohol is sinful, but there are five more passages to go.

“For those who sleep, sleep at night, and those who get drunk are drunk at night” 1 Thessalonians 5:7.

Notice carefully, “get drunk are drunk.” Like Luke 12:45-46 and Ephesians 5:18, this passage not only declares the final state of drunkenness sinful, but the process of getting drunk is also sinful. How does one “get drunk”? One “gets drunk” (according to this passage) by drinking alcohol for non-medicinal purposes. Both the process and final state are forbidden.

“Now as [Paul] reasoned about righteousness, self-control, and the judgment to come, Felix was afraid and answered, ‘Go away for now; when I have a convenient time I will call for you.’ ” Acts 24:25.

Here is “self-control.” This is something a Christian does for himself. The Holy Spirit is not going to do this for the Christian --- hence the designation self-control.

The very first drink of alcohol begins to affect one’s ability to make rational judgment. The Anheuser Busch Company created a slogan: “Know when to say when.” The problem is, the more one drinks, the less likely he will know when to stop because his judgment is impaired with each drink taken.

All Bible passages about self-control are passages that forbid any non-medicinal usage of alcohol—even “taking a drink.” For those who respect inspired writings of apostles and prophets, these passages constitute compelling evidence against a single drink of alcohol for non-medicinal purposes.

“And everyone who competes for the prize is temperate in all things. Now they do it to obtain a perishable crown, but we for an imperishable crown.” 1 Corinthians 9:25

Focus on the word “temperate” (EGKRATEUOMAI). This word is the verb form of “self-control” which was found in Acts 24:25. This means to “exercise self-restraint” (Strong’s #1467). Alcohol destroys one’s ability to control one’s self. Proof?

“Do not drink wine or intoxicating drink, you, nor your sons with you, when you go into the tabernacle of meeting, lest you die. It shall be a statute for-ever throughout your generations, that you may distinguish between holy and unholy, and between unclean and clean, and that you may teach the children of Israel all the statutes which the LORD has spoken to them by the hand of Moses” (Leveticus 10:9-11).

“But they also have erred through wine, And through intoxicating drink are out of the way; The priest and the prophet have erred through intoxicating drink, They are swallowed up by wine, They are out of the way through intoxicating drink; They err in vision, they stumble in judgment” (Isaiah 28:7).

This is compelling evidence because it comes by inspiration of the Holy Spirit. These passages teach clearly that alcohol destroys one’s ability to distinguish between right and wrong. This has not changed with the changing of the covenants.

It is wrong and illogical to argue about being “temperate” in drinking. Temperance, according to the Bible, can be exercised only on things that are lawful. It is as logical to speak of a “temperate drinker” as it is to speak of a “temperate luster” or “temperate adulterer.” One may be “temperate” only in those things that are lawful to begin with.

“Be sober, be vigilant; because your adversary the devil walks about like a roaring lion, seeking whom he may devour.” 1 Peter 5:8

Focus on soberness. Every passage in the New Testament about soberness, vigilance, and temperance is a passage forbidding non-medicinal usage of alcohol.

Imagine yourself being placed in a jungle where you know for a fact a lion is lurking behind the bushes. You know for a fact the lion is hungry and his intentions are to eat you. Suppose also that you have a gun in your hand to defend yourself. In all honesty, will you want a drink to “calm your nerves” or would you want to stay nervous so your reflexes stay as sharp as possible? Most people would want their finger to be on the trigger accompanied with lightening-fast reflexes so that when the moment comes, they are ready to shoot the lion as he bounds toward them. Sobriety is the trait most people would want in a situation like this.

The Christian finds himself daily in a situation very similar to the above scenario. The devil is lurking everywhere, and the Christian knows he is being hunted by this “lion” (1 Peter 5:8). The Christian has only a sword to defend himself—the Scriptures (cf. Ephesians 6:17). Though it may not sound like enough weaponry, it is powerful beyond measure (Hebrews 4:12). The faithful Christian does not need “a drink” to calm his nerves. He needs to be nervous --- not relaxed. He needs lightening-fast reflexes and lightening-fast judgment --- not judgment impaired by alcohol Sobriety is opposed to all recreational, casual, non-medicinal drinking

“No longer drink only water, but use a little wine for your stomach’s sake and your frequent infirmities.” 1 Timothy 5:23

Timothy was being an example of believers (1 Timothy 4:12). He drank “only water” This passage destroys the often repeated and unsubstantiated argument that water in those days was unfit for consumption. Timothy drank nothing but water (non-intoxicating drink). Paul now instructs him to use “a little wine” for medicinal purposes. If, however, Christians were already drinking a little wine non-medicinally, why would Paul need to give such instructions? Take notice of the word “use.” This indicates a measured dose, not careless, unmeasured drinking

Here, then, are eight New Testament passages presenting compelling evidence that all non-medicinal use of alcohol is sinful and forbidden to the Christian.

Now, some common objections will be examined and tested for validity.

Arguments ExaminedARGUMENT #1: Deacons are told in 1 Timothy 3:8 to “not be given to much wine.” This implies that a little wine may be consumed.

“Not given to much ‘wine’ ” admittedly seems to imply a little wine may be used. However, the most logical question is this: Is there a Bible passage which clearly teaches “a little wine” may be used and if such a passage exists, for what purpose may “a little wine” be used? There is indeed such a passage: “No longer drink only water, but use a little wine for your stomach’s sake and your frequent infirmities”
(1 Timothy 5:23). This is a case of Scripture interpreting Scripture. First Timothy 5:23 provides divine commentary for what was written by Holy Spirit two chapters earlier.

Christians may indeed use “a little wine,” but it must be for medicinal purposes only. Otherwise, Christians must drink non-alcoholic drinks only.

ARGUMENT #2: Jesus turned water into wine in John 2 at a wedding. Therefore, Christians may drink non-medicinally.

An assumption is being made: Jesus turned water into alcoholic wine. However, the Bible uses “wine” to mean both fermented and unfermented drink. Only the context can decide which kind of wine in under consideration. This is not a weak reply. This is a fact Proof? “Thus says the LORD: ‘As the new wine is found in the cluster, And one says, ‘Do not destroy it, For a blessing is in it’ ” (Isaiah 65:8). According to this passage, if a person takes a cluster of grapes and squeezes them, “new wine” will come out What would people ordinarily call this “new wine” today? They would call it simply “grape juice.” Notice the following two passages of Scripture. “No treaders will tread out wine in the presses” (Isaiah 16:10). “I have caused wine to fail from the winepresses” (Jeremiah 48:33). A winepress is simply a vat in which dusters of grapes were thrown. Women would wash their feet and then trample the clusters, thus squeezing out the juice inside the clusters. From the “winepress” would come “wine.” But if someone today took a cluster of grapes, pressed out the juice in a vat, he would call the product coming out of the vat “grape juice.” More passages could be given (Hosea 9:2; Matthew 21:33), but this is sufficient to prove the point.

More proof that “wine” can mean mere grape juice is seen in the fact that the Bible has thirteen words translated “wine” (eleven in Hebrew, two in Greek). If the word “wine” always meant alcoholic beverage, why use thirteen words in the original language? Obviously “wine” can mean intoxicating drink. Yet “wine” can also mean non-intoxicating grape juice.

It is undeniable, then, that “wine” in the Scriptures can mean either intoxicating drink or unfermented grape juice. Only the context of each passage can determine which type of “wine” is under consideration. When the Bible says something good about wine, it is always non-intoxicating. When it says something bad, it is fermented.

When the Lord turned water into wine (John 2) the Christian can be confident He did not convert water into fermented wine and then give it to people at a wedding party to drink. How can the Christian be so confident? First, because Jesus never sinned (2 Corinthians 5:21; 1 Peter 2:22). This means He never violated the law of God. The law of God that Jesus lived under was the Old Testament (Galatians 4:4). Here is what the Old Testament law said: "Woe to him who gives drink to his neighbor, Pressing him to your bottle, Even to make him drunk” (Habakuk 2:15). Since Jesus lived under a law that forbade giving alcohol to people that they may be drunk, the Christian may be confident Jesus did not make fermented wine in John 2 after the first supply of wine had been exhausted.

Incidentally, turning water into pure grape juice is as much of a miracle as turning water into fermented wine. Some act as if turning water into grapejuice would be no miracle at all, but they think if water were turned into fermented drink, only then a true miracle would have occurred. The point being stressed here is that a miracle occurred whether the drink was fermented or unfermented. As noted above, Jesus turned the water into a type of “wine” which would not violate the law that He lived under (Habakuk 2:15).

ARGUMENT #3: Paul implies wine may be consumed by Christians in Romans 14:21.
This passage says, “It is good neither to eat meat nor drink wine nor do anything by which your brother stumbles or is offended or is made weak” (Romans 14:21). It is being assumed that “wine” in this passage is fermented, but this must be proven—not assumed. It has already been demonstrated that “wine” can mean only grape juice (cf. Isaiah 65:8; 16:10; Jerimiah 48:33).

However, if Romans 14:21 is referring to mere grape juice, how could drinking mere grape juice cause anyone to “stumble” or “be offended” or “made weak”? The answer is obvious: Drinking unfermented grape juice could cause someone to sin in the same way that eating meat could cause someone to sin. In context, both meat and “wine” refer to foods being offered to idols. Liquid libations (“drink offerings”) were used in sacrifice to idols. “[The Lord] will say: Where are their gods, the rock in which they sought refuge? Who ate the fat of their sacrifices, and drank the wine of their drink offering? Let them rise and help you, And be your refuge” (Duteronomy 32:37-38).

The point of Romans 14:21 is that if anything used in pagan worship causes someone to get weak, the Christian may not eat it nor drink it --- even if it is mere, unfermented grape juice.

ARGUMENT #4: Jesus “ate and drank.” Therefore Christians may drink alcohol non-medicinally.
The passage under consideration in this argument is the following: “For John the Baptist came neither eating bread nor drinking wine, and you say, ‘He has a demon.’ The Son of Man has come eating and drinking, and you say, ‘Look, a glutton and a winebibber, a friend of tax collectors and sinners!’ But wisdom is justified by all her children” (Luke 7:33-35).

Some think this passage provides evidence that Jesus drank alcoholic wine. Is this true? No, it is not true. John was a Nazarite from the day of his birth (Luke 1:15). A Nazarite was not to eat nor drink anything that was produced from the grapevine. “He shall separate himself from wine and similar drink; he shall drink neither vinegar made from wine nor vinegar made from similar drink; neither shall he drink any grape juice, nor eat fresh grapes or raisins. All the days of his separation he shall eat nothing that is produced by the grapevine, from seed to skin” (Numbers 6:3-4). So when the passage says, “John came neither eating bread nor drinking wine,” it means he was a Nazarite who drank nothing made from grapes. He would not even drink unfermented grape juice.

Jesus, on the other hand, was not a Nazarite, therefore some accused Him of being a “winebibber and glutton.” A “winebibber” (OINOPOTES) means “wine drinker, drunkard” (Perschbacher). Jesus was no more a “winebibber” than He was a “glutton.” If He was guilty of one, He was guilty of the other. But He was guilty of neither (1 Peter 2:22). Both Jesus and John were being unfairly accused. John had no demon. Jesus was no winebibber.

ARGUMENT #5 “New wine” can mean alcoholic wine according to Acts 2:13
The passage under consideration reads, “Others mocking said, ‘They are full of new wine’” (Acts 2:13).

This accusation being hurled at the apostles was foolish for three reasons.

First, it was merely the third hour since sunrise (Acts 2:15) Men get drunk at night, not early in the morning (1 Thessalonians 5:7)

Second, alcoholic wine does not enable men to speak in new languages they have never studied. In fact, alcoholic wine slurs a man’s speech. Given enough alcohol and the man cannot speak the original language he learned from birth --- let alone a new language he never knew.

Third, new wine does not make people drunk “New wine” (GLEUKOS) means “sweet new wine” (Perschbacher); “must, the sweet juice pressed from the grape sweet wine” (Thayer 118). In other words new wine means freshly squeezed grape juice. Notice, “But the vine said to them, ‘Should I cease my new wine, Which cheers both God and men, And go to sway over trees?’ ” (Judges 9:13) The vine does not make fermented drink It does however produce unfermented grape juice Again “So your barns will be filled with plenty And your vats will overflow with new wine” (Proverbs 3:10). Winepresses, as noted earlier, were mere vats containing fresh squeezed grape juice. Again Thus says the LORD As the new wine is found in the cluster. And one says “Do not destroy it For a blessing is in it” (Isaiah 65:8) “New wine” is simply grape juice!

SummaryNo passage of the New Testament allows the use of alcohol for recreational purposes. Only a small amount may be taken medicinally (1 Timothy 5:23). The apostle exhorted, “Let us walk properly, as in the day, not in revelry and drunkenness, not in lewdness and lust, not in strife and envy” (Romans 13:13). The same prohibition placed on revelry and lewdness is also placed on drunkenness. May men “revel” moderately? Of course not. May men “lust” and “be lewd” moderately? Of course not. Neither may Christians drink alcohol moderately.

ConclusionThe original question being explored in this article was this: Is taking a single, non-medicinal drink of alcohol a sin? The answer to that question is: Yes, absolutely!. The New Testament Scriptures clearly state that alcohol may be “used” only in small measured quantities and only for medicinal purposes (1 Timothy 5:23).

Anyone having worked with alcoholics and drug addicts knows the folly of the “moderate usage” argument. It does not work. If a leader in the church holds to the “moderate usage” position on drugs or alcohol, that leader will eventually find he has encouraged one to stumble into sin --- something strictly forbidden (1 Corinthians 8:13).

“Whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea. Woe to the world because of offenses! For offenses must come, but woe to that man by whom the offense comes!" (Matthew 18:6-7).

The Old Testament was quite clear on the subject. God’s people were told, “Do not look on the wine when it is red, When it sparkles in the cup, When it swirls around smoothly” (Proverbs 23:31). To “not look on the wine,” clearly means not to drink any of it for non-medicinal purposes. The context clearly indicates recreational drinking is under consideration (29-35).

The reason given for not even “looking on” wine was not a reason inherently tied to the Old Covenant The reason given transcends the Old Testament and is true under any covenant. “At the last it bites like a serpent, And stings like a viper. Your eyes will see strange things, And your heart will utter perverse things” (32-33). Truth does not contradict truth. If Proverbs 23:29-35 is truth, no other passage in the Old Testament will contradict what this passage says. Conversely, when men interpret passages about wine in the Old Testament, they must seek explanations and interpretations which will harmonize with Proverbs 23:29-35.

Since the reasoning used against alcoholic wine transcends the Old Testament, God’s people should expect the New Testament regulations to be opposed to casual, recreational and non-medicinal usage of alcoholic wine. As noticed in the eight passages presented in this article, those regulations do indeed corroborate what Proverbs 23 teaches. They harmonize. That is exactly what one would expect from inspired writings.

17 Woodlawn Ave., Hambton, Georgia 30228, , gtbattey@yahoo.com

Works Cited
Perschbacher, Wesley J. Refresh Your Greek—Practical Helps for Reading the New Testament. Moody Press. Chicago: 1989.
Strong, James. Strong’s Exhaustive Concordance of the Bible. Abingdon Press. Nashville, Tenn.: 1974 edition.
Thayer, Joseph Henry. Thayer’s Greek-English Lexicon. Zondervan. Grand Rapids, Mich.: 1974.
Trench, R. C. Synonyms of the New Testament. Eerdman’s. Grand Rapids, Mich.: 1975.
Vine, W. E. An Expository dictionary of New Testament Words. Revell. Old Tappan, New Jersey. 1966.

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