The purpose of this paper is threefold:

    1. To prove that the use of alcoholic beverages is not condemned by the Bible;

    2. To support the indication that wine, the fermented and potentially intoxicating juice of grapes was used in the Lord’s Supper and on other occasions; and

    3. To answer three common questions regarding the use of wine in the communion service.

The Bible does not condemn wine or strong drink, nor does the Bible declare them inherently evil. To the contrary, Scripture makes some positive statements regarding these beverages. God provides "wine which makes man’s heart glad" just as He gives "food which sustains man’s heart" (Ps 104:14, 15). God promises His obedient people that He will bless them with an abundance of wine (Deut 7:13, 11:14; Prov 3:10). He threatens to withdraw this blessing if His people disobey His law (Deut 28:39 & 51; Isa 62:8). Under certain circumstances, Scripture even commands that wine or strong drink be given to someone (Prov 31:6-7; 1 Tim 5:23)

The Bible draws no distinction between wine and grape juice or between fermented and unfermented wine. The same wine (Hebrew yayin) that made Noah (Gen 9:21), Lot (Gen 19:32-35), Nabal (1 Sam 25:37), Ahaseurus (Est 1:7, 10), and others (Isa 28:1, 7; Jer 23:9) drunk, was given to Abraham by Melchizedck (Gen 14:18), kept in the storehouses of the kings of Israel (1 Chron 27:27; 2 Chron 11:11; Neh 5:18) and permitted to all God’s people (Deut 14:26).

New wine (Hebrew tirosh) is the second most frequently used term. The first fruits of the vineyard were called new wine and usually mentioned favorably (Gen 27:28, 37; Num 18:12; Deut 7:13, 11:14). It was the Lord’s portion because it was the first and the best (Prov 3:9-10). Yet new wine had intoxicating properties (Hos 4:11) and was permitted to the people of God (Deut 14:23).

Other Hebrew words are also used to refer to wine and other intoxicating drink, but it is of note that in the Greek Septuagint, the Greek translation of the Old Testament, the common word wine (Greek oinos) is used to translate various Hebrew words. Since virtually all of the Hebrew terms referred to various kinds of fermented wine, it was natural that the Greek translators should employ the common Greek term for fermented grape juice.

While drunkeness and debauchery are condemned (1 Cor 5:11, 6:10; Eph 5:18; Gal 5:21), it is to be recognized that wine is not the cause of either, but rather man’s sinful heart and evil employment of items such as wine cause such conditions.

The Last Supper was instituted with wine, not grape juice. Jesus spoke of "the cup" as filled with "the fruit of the vine" (Matt 26:29; Mark 14:25; Luke 22:18) which, according to some commentators, was an expression that designated wine partaken of at the Passover and on the evening of the Sabbath. It also recorded that some got drunk at the celebration of the Lord’s Supper (1 Cor 11:21). Yet Paul did not condemn the wine but rather their wrongful use of it (1 Cor 11:22). Nor was it required of the elders and deacons to abstain from wine but rather to be moderate and truly temperate in their use of wine (1 Tim 3:3, 5:23; Titus 1:7). Q&A of the Shorter Catechism is appropriate to cite here:

      Question 50: What is required in the second commandment?
      Answer: The second commandment requires the receiving, observing, and keeping pure and entire, all such religious worship and ordinances of as God has appointed in His Word.

Three questions or concerns are commonly raised by those who have difficulties with the use of wine or alcohol. Each question is taken in turn below although they are somewhat related.

1. What of those who are spoken of as constitutional alcoholics?

Is this Scriptural? The Greek text of Romans 5:19 according to G.I. Williamson’s commentary informs us that all men are constituted sinners in that they sinned and fell with Adam. To indicate that some men are more totally depraved or prone to sin than others is not Biblical. There are a few very important reasons why especially converted alcoholics should partake of wine in communion. One, to not partake, believing that God has biologically programmed some to alcoholism in advance, thus relieving them of all responsibility not to be an alcoholic, is to make God the author of sin. Two, to not partake of wine in communion is to reject that even converted alcoholics are new creatures (2 Cor 5:17). Three, to believe that a little wine at the Lord’s table will set off a chain reaction toward renewed alcoholism is to deny the power of the Holy Spirit living within and to reckon wine as more powerful than the strength of the third person of the Godhead.

The very purpose of coming to the Lord’s table is to celebrate the victory of Christ over the powers of Satan and sin. At the communion table the converted alcoholic can begin to learn the difference between holy use and sinful abuse. Here, too, he can find the needed support to begin that new life of which Christ is Lord and His Spirit the power.

2. What about the weaker brother? Should we not avoid occasion for him to stumble?

Seeing that fermented wine is not inherently evil and is indeed a blessing from the Lord, why is the weaker brother weak in regards to its use? Romans 14 indicates the weakness resides in his conscience (V14), believing something to be inherently evil. To partake of such a thing would be sin to him "for whatever is not from faith is sin," (V23). The question then is should we adopt all weaker consciences as our own, or should we strengthen the weaker brother lovingly through instruction, in this case particularly indicating that nothing is unclean in itself (V14). Thus, the weaker brother will be built up, no longer weak, in both conscience and faith.

3. Are we not tempting God through the use of wine?

The answer must be NO. The Lord Himself has provided wine as a blessing to be used appropriately by His people. God tempts no one, and it is He who blesses His people with abundance of wine (Prov 3:10). How could we tempt God by partaking of His blessings wisely? We cannot.

Wine is clearly shown to be an intoxicating drink in the Bible. It is clear that man can easily abuse wine, or other items, to his own destruction. Yet Scripture says wine is also a blessing when it is properly used by those who understand and believe the truth. Wine, the fermented juice of grapes, was the element used by our Lord at the Last Supper and so should it be used today. The Lord’s people should come to the table as new creatures having all sins forgiven and in celebration of the new life which Christ has given by the spilling of His blood that we may continue by the power of the Holy Spirit and be victorious over sin.

Gentry, Kenneth L., Jr., The Christian and Alcoholic Beverages, A Biblical Perspective, 1986, Baker Book House, Grand Rapids, Michigan

Williamson, G.I., Wine in the Bible and the Church, 1976, Pilgrim Publishing Company, Phillipsburg, New Jersey

Faith OPC session, August 11, 1994