One of the qualifications of an overseer is “not given to wine” (NKJV), “not
addicted to wine” (NASB), “not a drunkard” (ESV) (1
Tim. 3:3; Tit. 1:7). The word Paul uses is pároinos (from para [near, beside] and
oinos [wine]), which means pertaining to wine; given to wine, prone to
intemperance, drunken.1
For a man to qualify as a deacon he is “not given to much wine” (NKJV), “not
addicted to much wine” (ESV) (1
Tim. 3:8). The operable word here is proséchō, meaning to
bring near to, be attentive, apply oneself to, be given or addicted to.2 A comparable admonition is stated in
Titus 2:3 concerning older women, who are
“not given to much wine” (NKJV), “not enslaved to much wine” (NASB), “not …
slaves to much wine” (ESV). The verb
doulóō simply means to be enslaved or in bondage.
In the very same epistles Paul gives stern
warnings against being proséchō [given to] the leavening influence of false teachers and
false doctrines (1 Tim. 1:4; 4:1; Tit. 1:14; cf. Matt. 7:15; 16:6, 11), yet few
would suggest that moderate involvement with these is being encouraged. The
Bible also alludes to the non-Christian life as being doulóō [enslaved] under the sinful elements
of the world (Gal. 4:3) and doulóō
[enslaved] to corruption or depravity (2 Pet. 2:19), but does this implicitly
support a moderate amount of worldliness and depravity in a person’s life?
The present controversy is over Paul’s use of the word “much” [polus]. Some have
inferred from these passages that deacons, older women, and all other
Christians are given permission to drink alcoholic beverages in moderation as
long as “much” is not consumed at one
time. But is this inference necessary or even valid? Is it reasonable
to conclude that a Christian must not be addicted or enslaved to much
wine, but to be addicted or enslaved to a
moderate amount of wine is permissible? The word “much” is an appropriate descriptive term in
the context of addiction, obsession, or distraction, but it does not automatically
suggest the acceptability of a little.3
Later Paul mentions Alexander who had done
him much [polus] harm (2 Tim.
4:14). Is it reasonable to suggest that Alexander would have been
justified in only doing a little harm to Paul? When
the LORD told Israel that their sins could not be washed away with much soap (Jer.
2:22), would it be valid to infer that they could have been spiritually
cleansed with a moderate amount of
soap? When the Bible says that a mighty man is not delivered by much strength (Psa. 33:16), does this imply that he
is delivered by a little strength? Was Ahab
exonerated because he only served Baal a little in comparison to Jehu who
served him much (2 Kings 10:18)? Since Manasseh
was condemned for shedding much innocent blood (2 Kings 21:16), would
it have been okay for him to shed a moderate amount of innocent blood? Manasseh also
did much evil in the sight of the LORD (2 Chron.
33:6), but would a smaller amount of
evil have been permissible?4
The bottom line is, what
is the intent of the respective passages? A man addicted to or
distracted by much wine is not to be a public servant in the church, and a
woman enslaved to much wine cannot be a teacher of good things. Surely it was not Paul’s purpose in 1 Tim. 3:3, 8 and Titus
1:7; 2:2 to legitimize alcohol consumption, and to appeal to these prohibitions
in an attempt to draw out a positive affirmation is to go beyond what the texts
actually say.
--Kevin L. Moore
Endnotes:
1 H. K Moulton, Analytical
Greek Lexicon Revised 310. Some have suggested that it might be
permissible for an overseer to drink wine moderately as long as he is not
addicted to it. However, he is also required to be temperate (1 Tim. 3:2), something expected of
other Christians as well (1 Tim. 3:11; Tit. 2:2). This word is translated
from nēphalios, which means temperate in the use of
alcoholic beverages, sober, clear-headed, self controlled” (BAGD 538); … abstinent in respect
to wine … (H. K. Moulton 277). Josephus (Antiquities 3,12,2) and
Philo (De Specialibus Legibus 4,183) used this word for abstaining from
wine entirely. Since elders are to be examples to the flock (1 Pet. 5:3) and have a good
testimony among those who are outside (1
Tim. 3:7), surely this would be sufficient reason for total
abstinence. Furthermore, Christians are called upon to be sober or watchful [nēphō] (1 Thess. 5:6, 8; 2 Tim. 4:5; 1
Pet. 1:13; 4:7; 5:8), which literally means to abstain from wine (The New Englishmans Greek
Concordance and Lexicon 592); to be free from the influence of intoxicants (Vines Expository Dictionary of NT
Words 1067).
2
H. K. Moulton, Analytical Greek Lexicon Revised 349.
3 If cocaine had been a problem
in the first century and Paul had made similar statements concerning it, would
it be sensible to assume that a casual or recreational use of this drug is
proper for the child of God?
4 An additional consideration
is that Paul may have been warning against the prevalent vice of his day of
drinking excessive amounts of unfermented oinos – a vice corresponding to gluttony. In Smith’s Greek and
Roman Antiquities, it is stated: “The
use of the saccus (filter), it was believed, diminished the strength of the
liquor. For this reason it was employed by the dissipated in order that
they might be able to swallow a greater quantity without becoming intoxicated” (cf. Patton, Bible Wines
30). Pliny [b. AD 61] affirms that various incentives were practiced to
increase thirst and that wines were filtered to break their spirit so that more
could be consumed (ibid.).
Addendum: Biblically, as Aubrey Johnson notes, there are two things we know for certain about the consumption of inebriants: (a) alcohol is dangerous (Prov. 20:1; 23:29-32), and (b) drunkenness is condemned (1 Cor. 5:11; Gal. 5:21). “If the Bible said nothing else on the subject, these passages provide ample information for a deacon to make an intelligent decision whether to partake or abstain…. an observant person can see plenty of reasons to steer clear…. The minimal benefits are offset by devastating risks” (Dynamic Deacons 22, 23). Johnson also proposes these questions: “Will drinking make me a better deacon? Will it improve my thinking? Will it strengthen my character? Will it expand my influence? Will it add value to my ministry?” (24).
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