Drunkenness
Notable Cases of Drunkenness in Scripture
The Bible records numerous instances of drunkenness, beginning with Noah, who planted a vineyard after the flood, drank its wine, and lay uncovered in his tent (Genesis 9:20-21). The consequences were immediate: his son Ham's disrespect and the resulting curse on Canaan. Lot was made drunk by his daughters, leading to incestuous unions that produced the Moabites and Ammonites (Genesis 19:30-38). These early stories establish a pattern that runs throughout Scripture: drunkenness leads to shame, broken relationships, and lasting consequences.
The Old Testament records drunkenness among kings and powerful men with particular frequency. Nabal, Abigail's foolish husband, drank heavily at a feast and died shortly after (1 Samuel 25:36-38). David made Uriah drunk in a failed attempt to cover up his adultery with Bathsheba (2 Samuel 11:13). King Elah of Israel was assassinated while drinking himself drunk in the home of his steward (1 Kings 16:9-10). Ben-Hadad of Syria and his allied kings were drinking themselves drunk when Israel attacked and routed them (1 Kings 20:16-21). Amnon was killed by Absalom's servants while drunk at a feast (2 Samuel 13:28).
Prophetic Warnings Against Drunkenness
The prophets of Israel spoke with particular force against the culture of excessive drinking among the wealthy and powerful. Amos condemned the self-indulgent rulers of Samaria "who drink wine in bowls" (Amos 6:6) while ignoring the ruin of the nation. Isaiah pronounced woe upon "those who rise early in the morning to run after their drinks, who stay up late at night till they are inflamed with wine" (Isaiah 5:11). He described priests and prophets staggering from beer and wine, unable to render sound judgment (Isaiah 28:7-8).
Isaiah's most vivid warning pictures the drunkards of Ephraim as a fading garland, trampled underfoot (Isaiah 28:1-4). The prophet Habakkuk condemned those who give drink to their neighbors to exploit them: "Woe to him who gives drink to his neighbors, pouring it from the wineskin till they are drunk, so that he can gaze on their naked bodies" (Habakkuk 2:15). Joel connected drunkenness to spiritual insensitivity: "Wake up, you drunkards, and weep! Wail, all you drinkers of wine" (Joel 1:5).
The Wisdom Literature on Wine and Excess
The book of Proverbs contains the Bible's most sustained reflection on the dangers of excessive drinking. "Wine is a mocker and beer a brawler; whoever is led astray by them is not wise" (Proverbs 20:1). The famous passage in Proverbs 23:29-35 provides a detailed and almost clinical description of the drunkard's experience: "Who has woe? Who has sorrow? Who has strife? Who has complaints? Who has needless bruises? Who has bloodshot eyes? Those who linger over wine." The passage concludes with the drunkard's own words: "They hit me, but I'm not hurt! They beat me, but I don't feel it! When will I wake up so I can find another drink?"
Proverbs also warns that drunkenness leads to poverty (Proverbs 23:21; 21:17) and impaired judgment. Kings and rulers are specifically cautioned: "It is not for kings to drink wine, not for rulers to crave beer, lest they drink and forget what has been decreed, and deprive all the oppressed of their rights" (Proverbs 31:4-5).
Jesus and Wine in the New Testament
Jesus's relationship to wine in the Gospels provides important balance to the biblical teaching on drunkenness. He turned water into wine at the wedding in Cana (John 2:1-11) and used bread and wine at the Last Supper to represent His body and blood (Matthew 26:26-29). He was accused by His critics of being "a glutton and a drunkard" precisely because He did not follow the ascetic practices of John the Baptist (Matthew 11:19; Luke 7:34). The Bible does not condemn wine itself but its abuse.
At the same time, Jesus warned against drunkenness in the context of spiritual readiness: "Be careful, or your hearts will be weighed down with carousing, drunkenness and the anxieties of life, and that day will close on you suddenly like a trap" (Luke 21:34). Drunkenness is dangerous not only for its physical and social effects but because it dulls spiritual alertness and leaves people unprepared for the Lord's return.
Paul and the Early Church
Paul addressed drunkenness directly and repeatedly in his letters. He commanded the Ephesians, "Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit" (Ephesians 5:18). This contrast between being controlled by wine and being filled by the Spirit captures the essence of the biblical objection to drunkenness: it surrenders self-control to a substance rather than to God.
Paul included drunkenness in his lists of sins that exclude people from the kingdom of God (1 Corinthians 6:10; Galatians 5:21). He was dismayed that at Corinth, some believers were getting drunk even at the Lord's Supper (1 Corinthians 11:21). He wrote to the Thessalonians that believers should be sober and self-controlled, "since we belong to the day" (1 Thessalonians 5:6-8). For Paul, sobriety was not merely a moral preference but an expression of one's identity in Christ.
Biblical Context
Drunkenness appears from Genesis (Noah in 9:20-21; Lot in 19:33-35) through the prophets (Isaiah 5:11; 28:1-8; Amos 6:6; Habakkuk 2:15) to the New Testament (Luke 21:34; 1 Corinthians 6:10; 11:21; Ephesians 5:18; Galatians 5:21). Proverbs 20:1 and 23:29-35 provide extended wisdom teaching on the subject. The Bible does not condemn wine itself but consistently warns against its abuse.
Theological Significance
Drunkenness in Scripture is condemned because it surrenders the self-control that God requires, impairs moral judgment, and deadens spiritual sensitivity. The biblical contrast between being drunk with wine and being filled with the Spirit (Ephesians 5:18) reveals that the core issue is what controls a person's life. Sobriety is presented as essential for spiritual alertness, faithful service, and readiness for Christ's return.
Historical Background
Wine was the common beverage of the ancient Near East, since water sources were often unreliable. Viticulture was practiced throughout Palestine, and wine was an important trade commodity. Archaeological evidence includes numerous wine presses carved into rock throughout Israel, wine storage jars, and references in ancient Near Eastern texts to both the pleasures and dangers of wine. Wealthy classes had greater access to intoxicants, which explains why biblical condemnations of drunkenness frequently target the rich and powerful.