INTRODUCTION
Outline:
1. Regarding Their Own Diet
2. Regarding Their Observance of Days
3. Regarding Their Occasional Drink
Remarks:
1. In our lesson today we are going to be discussing the theme: “Let every man be fully persuaded.” My early years in the Baptist Denomination; I heard this sentence mentioned many times in sermons. The pastor as he is called, was suggesting, that this had reference to ones belief. I do believe we must be fully persuaded in our faith; but, Paul was not discussing “the faith” in this verse. He was affirming; that, each person must be “fully persuaded” regarding: their own diet, their observance of days, and their drink of wine. This was not a discussion of things that were of “the faith”; but, things that were matters of conscience.
2. First, we will give attention to Paul’s instruction regarding ones diet. He wrote: “For one believeth that he may eat all things: another, who is weak, eateth (only) herbs (i.e., salads, vegetables and fruits). Let not him that eateth (meats) despises him that eateth not; and let not him which eateth not (he who is content to eat only herbs), judge him that eateth: for God hath received him,” Romans 14:2-3. It is important to note that those that eat meat, should not despise them that eat not; and them that eat not, should not judge them that eat meat; for God hath receive him that eateth; and him that eateth not. For he has been good: “giving us rain from heaven, and fruitful seasons, filling our hearts with food and gladness,” Acts 14:17. Let both rejoice and be thankful for the goodness of God.
3. Second, we will discuss Paul’s instruction regarding ones observance of days. He wrote: “One man esteemeth one day above another: another (man) esteemeth every day alike. Let every man be fully persuaded in his own mind,” Romans 14:5. Here Paul speaks of ceremonial days; such as Pentecost: as well as religious day; such as the Sabbath. These were considered holy days. The Law has been abolished, and there is no requirement for such observance; it now becomes a matter of conscience for the believer. Please note that “Thanksgiving, Easter or Christmas,” was not being discussed; within the context, of this text. These days, are observed; by the mature believers, as holidays and not holy days unto the Lord. David wrote: “For this is the day which the LORD hath made; we will rejoice and be glad in it,” Psalms 118:24.
4. Lastly, we will investigate Paul’s mention of this phrase: “nor to drink wine” in this lesson. He wrote: “It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak,” Romans 14:21. In that he mention the drink of wine within the context of these two other matters of conscience; it must be understood, that the believer must be “fully persuaded in his own mind,” regarding ones drink of wine. I know this has been debated in every generation of the church; but, still there appears to be no prohibition for the saint against the drink of wine. There are however, commandments of: “Not being given to wine,” 1 Timothy 3:8; Titus 2:3. But, yet another giving instruction: “to use a little wine,” under certain circumstances, 1 Timothy 5:23. We will consider each of these at the appropriate time. With this brief introduction, let’s consider our first point.
BODY OF LESSON
I REGARDING THEIR OWN DIET
A. The rule. Paul begins our discussion of this lesson setting a firm foundation. He wrote: “Him that is weak in the faith, receive ye (the strong), but not to doubtful disputations,” Romans 14:1. Also, in Chapter 15, verse one: “We then that are strong ought to bear the infirmities of the weak, and not to please ourselves,” Roman 15:1. These two verses make up the golden rule of Christian kindness. He wrote, “receive them that are weak, but not with doubting disputes.” Consider:
1. Doubtful disputation. These two words:
a. First, the word doubtful in Gr. is dialogismós, dee-al-og-is-mos'; which means discussion, i.e. (internal) consideration (by implication, purpose), or (external) debate:—dispute, doubtful(-ing), imagination, reasoning, thought.
b. Second, the word disputation, in Gr. is diákrisis, dee-ak'-ree-sis; which means judicial estimation:—discern(-ing), disputation.
c. Together they mean to argue and dispute, over things doubtful or indifferent.
d. In our text it means to doubt and dispute over things of indifference, i.e., whether to eat meats, or to eat herbs.
2. In this context, Paul is speaking of a believer, having the liberty to choose his or her own diet. One might eat meat; and the other might desire to eat herbs. In either case: “Let every man be fully persuaded in his own mind.”
3. The caution here is to ensure that the believer has the right to do either without accusations or chastising.
4. Paul reminded the Galatians: “Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage,” Galatians 5:1. Notice:
5. Let’s consider the church first. Within it were both Jews and Gentiles: each having come from different backgrounds; but now, finding themselves in Christ, and in the church at Rome. Each saint was walking in the knowledge of Christ, as it pertains to their faith and salvation. However, neither had reckoned with the liberties or restrains; regarding certain things allowed or forbidden them, before they came into the knowledge and obedience to Christ, 2 Corinthians 10:3-6.
a. The Jews were forbidden under the Law, to eat certain meats. There were meats determined to be “common or unclean,” by the Lord, Acts 10:14. Notice, Moses wrote:
1) Under Jewish Law, there were certain meats forbidden for them to eat, Leviticus 11:1-17.
2) They were to make a difference between “clean meat and unclean,” Leviticus 20:25. Peter declared unto the Lord: “Nothing common of unclean had ever entered into his mouth,” Acts 10:14. Consider these notable authors,
a) B. W. Johnston wrote: “When he answered that he had never eaten anything common (as opposed to holy) and unclean, that is, forbidden by Moses, he was told that what God had cleansed was not common or unclean. This could only mean that the ceremonial distinctions of the law (Lev. chap. 11 and Deut. chap. 14), (are) abrogated,” Page 291.
b) Matthew Henry wrote: “The prejudices of Peter against the Gentiles; would have prevented his going to Cornelius, unless the Lord had prepared him for this service. To tell a Jew that God had directed those animals to be reckoned clean which were hitherto deemed unclean, was in effect saying, that the (Law) of Moses was done away. Peter was soon made to know the meaning of it,” Page 1000. Acts 10:28; Acts 11:9.
3) The swine was unclean for them to eat, Deuteronomy 14:8. To the Jew the swine was a certain abomination. Remember the prodigal son, Luke 15:13-15.
b. The Gentiles, once ate meats offered to idols, now find themselves among other believers with different views regarding a diet of meats. They were charged in a Letter, to “abstain from meats offered to idols,” Acts 15:24-29.
1) This prohibition would later be changed to “abstain from meats,” the words: “offered to idols” was later removed, 1 Timothy 4:3.
2) This was the continued teaching and divisive rhetoric of the Judaizing teachers. Of which Paul wrote concerning the Gentile saints, in Galatia and Corinth, Galatians 2:11-13; 1 Corinthians 8:7-13. We will speak to these verses later in the lesson.
c. These varying views and opinions regarding meats; are no longer regulated by the Law or commandments; but, rather by each man’s conscience.
d. The problem here was, each was attempting to govern the other’s conscience; either by their liberty, or, by their weakness. We are all commanded, “to examine ourselves, whether we be in the faith,” 2 Corinthians 13:5; 1 Thessalonians 5:21-22. Illustration: Let a man examine himself, 1 Corinthians 11:28. We are not to examine one another’s conscience, but, our own before we engage in any of these matters of indifference.
e. Doctor’s advice: Beloved, if your doctor advises you not to eat certain meats; because of your “high blood pressure,” please adhere to this instruction.
1) Your inability to eat “the hog, i.e., barbeque ribs; pork chops, etc.” however; is not due to these meats being unclean or forbidden, but, rather they are detrimental to your health. It is for health sake, and not for religious reasons, you must abstain.
2) And, I might add, it is some preservatives and additives added to meats and other food items; that might cause many of our health problems. Consider this article: https://www.cancer.org/healthy/eat-healthy-get-active/acs-guidelines-nutrition-physical-activity-cancer-prevention/food-additives.html.
6. In Christ there is liberty to eat meat; it is no longer prohibited. It is not wrong to eat meat, or to eat herbs; if one can do it in faith and with thanksgiving to God. Here then is the first dispute between these saints at Rome.
B. Dispute one: “For one believeth that he may eat all things: another, who is weak, eateth herbs (salads, vegetables and fruits). Let not him that eateth despises him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him,” Roman 14:2-3.
1. Him that eat meat. If one is dispose to eat meat; let him/her do so without despising those that eat not. Don’t be “puffed up with your liberty,” 1 Corinthians 4:18. Love does not so behave: “Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, it is not puffed up,” 1 Corinthians 13:4.
2. Him that eat herbs. If you choose to eat herbs; do so without judging your brother or sister, for their eating of meats.
3. Let each give thanks: “He that eateth, eateth to the Lord, for he giveth God thanks; and he that eateth not, to the Lord he eateth not, and giveth God thanks (for his herbs),” Romans 14:6b. Let neither judge one another, for both are accepted by God; who is the judge of both the living and the dead.
C. Solution. Do this instead: “Let us not therefore judge one another anymore: but judge this rather, that no man put a stumbling block or an occasion to fall in his brother’s way,” Romans 14:13. Here is why!
1. Nothing unclean. Paul explains: “I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth anything to be unclean, to him it’s unclean,” Romans 14:14. He knew this from divine revelation and his own life’s history, of “eating meats without offense,” Galatians 1:6-11; Acts 9:17-19; Acts 16:31-34. He wrote,
2. Some will command to abstain: “Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having the conscience seared with a hot iron; Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth,” 1 Timothy 4:1-3.
3. Every creature of God. He continues: “For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: for it is sanctified by the word of God and prayer,” 1 Timothy 4:4-5.
4. To the pure. To Titus he wrote: “Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their minds and conscience is defiled,” Titus 1:15.
5. Solomon wrote: “For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee,” Proverbs 23:7.
D. Application. Remember, who Paul speaks of in the context of these verses, were those he calls “the weaker brothers.” Notice:
1. First, “Him that is weak in the faith receive ye, but not to doubtful disputation,” Romans 14:1. We discussed earlier these two words, “doubtful disputation.”
2. Further, “We then that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let everyone of us please his neighbour for his good to edification. For even Christ pleased not himself; but, as it is written, the reproaches of them that reproached thee fell on me. For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope,” Romans 15:1-4.
3. Next, “But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died. Let not then your good (to) be evil spoken of: For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. For he that in (do) these things serveth Christ is acceptable to God and approved of men,” Romans 14:15-18. Paul offers two situations to the Corinthians’; that might offend the weak brother, with their liberality when eating meat. Notice:
a. Someone with conscience indifference (still weak) regarding an idol:
1) “Unto this hour eat (meat) as a thing offered unto an idol; and their conscience being weak is defiled.”
2) “But meat commendeth us not to God; whether we eat it or not.”
3) “But take heed lest by any means this liberty of yours become a stumbling block to them that are weak,” 1 Corinthians 8:7-9.
4) Conclusion: They may not have grown sufficiently in grace and knowledge, to know the difference yet. To have their senses exercised: “To discern both good and evil,” Hebrews 5:12-14.
b. Someone see you sitting at meat in an idol’s temple:
1) “Shall not the conscience of him which is weak be emboldened?”
2) “To eat those things which are offered to idols?” 1 Corinthians 8:10-12.
3) Could your example of eating meat be completely misunderstood?
c. Conclusion: “If meat makes my brother to offend, I will not eat flesh while the world standeth, lest I make my brother to offend,” 1 Corinthians 8:13.
4. Finally, “Let us therefore follow after the things which make for peace, and things wherewith one may edify another. For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence,” Romans 14:19-20.
a. B. W. Johnson wrote: “For meat destroy not. A rigid insistence on eating the meat so offensive to some of the brethren may rend the church. All things indeed are pure. All kinds of food are morally clean. See verse 14. But it is evil. It is morally unclean to him who eateth with hurt to his conscience,” Page 385.
b. Matthew Henry wrote: “Many wish for peace, and talk loudly for it, who do not follow the things that make for peace. Meekness, humility, self-denial, and love, make for peace. We cannot edify one another, while quarrelling and contending. Many, for meat and drink, destroy the work of God in themselves; nothing more destroys the soul than pampering and pleasing the flesh, and fulfilling the lusts of it; so others are hurt, by (their) willful offence,” Page 1062.
E. Conclusion. Here is Paul’s conclusion, see then, that he who is weak; condemns not him that is strong. And, let him therefore, that is strong, despise not him that is weak; but, bear their infirmities in these indifferences. Finally, let both, therefore be tolerant; walking charitable one to the other, and in the fear of God. We will address verses 21-23, in our last point. Let’s now consider point two in the lesson.
II REGARDING THEIR OBSERVANCE OF DAYS
A. The rule: “One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind,” Romans 14:5.
1. Paul continues: “He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it,” Romans 14:6a.
2. He speaks of ceremonial days; such as Pentecost: as well as religious days; such as the Sabbath and new moons. These were considered holy days to the Lord under the Law.
a. The Law has now been abolished, and there are no requirements for such observance by believers; it is now only a matter of conscience.
b. Some believers were stronger, and had no issue with such days; others that were weak; felt compelled to observe each as a matter of conscience.
B. Dispute two: “But why dost thou judge thy brother? Or why dost thou set at nought thy brother? For we shall stand before; the judgment seat of Christ. For it is written, as I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then, every one of us shall give an account of himself to God,” Romans 14:10-12.
C. Solution: “Let us not therefore judge one another anymore: but judge this rather, that no man put a stumbling block or an occasion to fall in his brother’s way,” Romans 14:13.
D. Application. Remember Paul now speaks of in this context: the weaker brother. Notice:
1. First, “Him that is weak in the faith receive ye, but not to doubtful disputation,” Romans 14:1. He also wrote: “The strong ought to bear the infirmities of the weak,” Romans 15:1. Consider,
a. The infirmities of the weak. What is an “infirmity?” The word infirmity in Gr. is asthénema, as-then'-ay-mah; which means a scruple of conscience:—infirmity.
b. The word infers that an “infirmity” is an error; arising from the weakness, of mind. The word also implies a disease or sickness, Luke 13:11-12; John 5:5.
c. Here he speaks of one being doubtful about things; whether that it is lawful or unlawful, to Christ-like behavior. Many during this time of year find themselves with such infirmities. Let’s be clear in this matter. We do always err:
1) In truth, when we lack knowledge of the scriptures, and the power of God, Matthew 22:29; John 5:39. Perhaps, we have not taken our study, to the next level!
2) In judgment, due to the weakness of mind and conscience; because we lack clarity in certain things, not being “spiritually discerned,” Hebrews 5:12-14. These saints lacked wisdom, in discerning between things that were lawful and unlawful. Notice Paul:
a) For those that required milk, were unskillful in the word of righteousness; for they were babes. It is not a sin to be a babe; it is however, unhealthy to remain as one.
b) For strong meat belongeth to them that were full age (mature):
i. Even those who by reason of use (study and application).
ii. Have their senses exercised to discern both good and evil.
3) Conclusion: Many sit in judgment of those whose conscience alloweth them to eat meat, observe days, or even have a drink of wine. They are described as the weaker brother by Paul. Most of them however, do not know that they are weak.
a) Paul places the burden upon the stronger members; that they should forebear the infirmities of the weaker members, until they are themselves, strong.
b) Many are still babes, because they have not open the word of righteousness; and studied to educate themselves sufficiently, to “know the difference”; between good and evil; matters of faith and doctrine; as opposed to matters of conscience.
c) Ministers and leaders ought to teach lesson on these vital issue; that the saints might be strengthen in the word of righteousness. This is the purpose of our lesson today.
2. Further, let’s be clear in this matter: there are some weak members that oppose the observance of this season of giving. Remember, Jesus is the reason for this season. They have made a “law of forbiddance,” during this time of the year.
3. Next, some believers stumble over days such as: “Thanksgiving, Easter, and even Christmas.” These days were not under discussion; within the context, of our text. These days, are held in observance by the mature believers, as holidays and not holy days. Those who yet find fault; should, consider the instruction of Paul.
4. Finally, I doubt that Paul had such on his mind, when he mentioned the observance of certain days in our text. The early saints were faced with keeping these days, only as a matter of custom; and not as a matter of law. Consider,
a. The Law of Moses with all its observances has been removed; they are no longer in force for the Jew or the Gentile, Colossians 2:14-15; 2 Corinthians 3:12-18.
b. Therefore, the strong can enjoy such days as a matter of custom; while the weak claims, it is strictly forbidden by the Law, Colossians 2:16-17.
c. The stronger should be forbearing to the weaker; thus, allowing them time and opportunity, for spiritual development: “That they might grow in the grace and knowledge of our Lord and Saviour Jesus Christ,” 2 Peter 3:18.
d. The weaker member should themselves, cut their spiritual teeth on: “Strong meat... Who by reason of use (might) have their senses exercised to discern both good and evil,” Hebrews 5:14. This is the will of God.
e. To remove all doubt by the study and adherence to “sound doctrine,” Titus 2:1.
1) But avoid: “Foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain. A man that is an heretic after the first and second admonition reject; knowing that he that is such is subverted, and sinneth, being condemned of himself,” Titus 3:9-11.
2) Many are carnal minded: “For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?” 1 Corinthians 3:1-3. The Corinthian saints were still babes, in some areas of their faith and walk in Christ. Many bear the same weakness in some of our assemblies.
3) Paul lays the blame at his own feet and theirs: “I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able,” 1 Corinthians 3:2. Illustrate: Jesus teaching of His disciples, John 16:12.
a) Sometimes, this is the fault of the minister; not being bold enough to make a stand on issues such as these.
b) Often, it is the fault of the membership.
c) Either way, they must be corrected in a loving manner.
4) Let’s not be judged: “Let no man therefore judge you in meat, or in drink, or in respect of a(n) holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ,” Colossians 2:16-17; Galatians 4:10-11. Notice:
a) These were the central issues that faced all the congregations in the first century: days, meats and drink. The churches everywhere required the apostles’ guidance.
b) Matthew Henry wrote: “The law of ordinances, which was a yoke to the Jews, and a partition-wall to the Gentiles, the Lord Jesus took out of the way. When the substance was come, the shadows fled... Let not any be troubled about bigoted judgments which related to meats, or the Jewish solemnities. The setting apart a portion of our time for the worship and service of God, is a moral and unchangeable duty, but had no necessary dependence upon the seventh day of the week, the (Sabbath) of the Jews. The first day of the week, or the Lord's Day; is the time kept holy by Christians, in remembrance of Christ's resurrection. All the Jewish rites were shadows of gospel blessings,” Page 1147.
c) B. W. Johnson wrote: “Let no man therefore judge you. As the law was nailed to the cross (verse 14), let no man compel you to keep its ordinances. In meat, or in drink...requiring you to eat only what the Jewish law prescribes (Lev. 7:10–27). Or in respect of a holy day... such as the Passover, Pentecost, etc., or of the new moon... monthly observances (Num. 28:11)... the Sabbath day. The Jewish Sabbath had passed away with the law (verse 17). Which (were) are a shadow of things to come. The body, or substance, which casts the shadow, is Christ. We are to pay no attention to the shadows since Christ has come, but to observe what we find in him and the gospel,” Page 500.
d) Stand fast in the liberty. To the Galatians Paul wrote: “Stand fast therefore in the liberty wherewith Christ hath made us free, and be not again entangled again with the yoke of bondage,” Galatians 5:1. Also,
1) “For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another,” Galatians 5:13-14.
2) “For all the law is fulfilled in one word, even in this; Thou shalt love thy neighbour as thyself,” Galatians 5:14. And so saith our Lord, Matthew 22:37-40.
3) “Bear ye one another’s burdens, and so fulfill the law of Christ,” Galatians 6:2.
4) “Let us not therefore judge one another anymore: but judge this rather, that no man up a stumbling block or an occasion to fall in his brother’s way,” Romans 14:13. And this we will do if we: “Walk charitable before each other,” Romans 14:14.
e) Christians are charged to conduct themselves; in such a manner as not to cause a brother or sister, “to stumble or offend because of their liberty,” while enjoying things of indifference, i.e., meats, times, days or seasons.
E. Conclusion. Here again is Paul’s conclusion: That the stronger saints are encouraged to bear the infirmities of the weaker saints. The Sabbath day, Pentecost, and the Passover were holy days under the Law. These were to be observed by ever devout Jew, as a memorial unto God. They however, have been done away; removed, and nailed to the cross. If one chooses to observe either; it would be done out of custom; and not by commandment or the Law. The Christian also has this liberty to observe holidays and festivals if he/she chooses too; and should not be restrained by either the Law, or, by the commandments of men. Let’s consider now, our last point in this lesson.
III REGARDING THEIR OCCASIONAL DRINK
A. The rule: “It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak,” Romans 14:21.
1. B. W. Johnson wrote: “It is good neither to eat flesh, etc. If eating any kind of food, or drinking wine, is the way of your brother's peace and security, it is better to abstain from both. Deny yourself rather than offend a brother. Compare 1 Cor. 8:13. This maxim applies to all things indifferent. It applies to wine-drinking at our time. No Christian ought ever to set an example that may destroy another,” Page 385.
2. Matthew Henry wrote: "This takes in all indifferent things, whereby a brother is drawn into sin or trouble; or has his graces, his comforts, or his resolutions weakened,” Page 1062.
B. Dispute three: “It is good neither... to drink wine.” Although, the use of wine is not center most of this discussion; we think it wise to address it at this point. There are strong views held by both sides on this matter. I should stress; I’m neither for; nor against the drink of wine. This too is a matter of indifference, pertaining to an individual’s conscience. Consider:
1. First, surprising to me is the often referral to the Old Testament scriptures by those forbidding the “use of wine.” Let’s be clear in our position. These verses, nor others we will discuss moving forward; prohibit its use, but, strongly admonishes the user’s not to imbibe in such a manner, that could cause: “A brother to stumble, or offend, or to be made weak,” Romans 14:21.
2. Further, if this is forbidden as some claim who are saints; why is there no discussion, writing or example of its use in the New Testament? Many will contend that: “For whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the scriptures might have hope,” Romans 15:4. They will cite these verses against the very use of wine. Please Notice:
a. That the Old Testament does forbids the use of wine and strong drinks to some:
1) Moses wrote: “And the Lord spake unto Aaron, saying, Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: it shall be a statute forever throughout your generations,” Leviticus 10:8-9.
2) Solomon wrote:
a) “Wine is a mocker, strong drinks is raging: and whosoever is deceived thereby is not wise,” Proverbs 20:1.
b) “Who hath woe? Who hath sorrow? Who hath contentions? Who hath babbling? Who hath wounds without cause? Who hath redness of eyes? They (are those) that tarry long at the wine; they that go to seek mixed wine,” Proverbs 23:30-31.
c) “It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes strong drinks: Lest they drink, and forget the law, and pervert the judgment of any of the afflicted,” Proverbs 31:4-5.
3) Isaiah wrote: “But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment,” Isaiah 28:7.
b. That the New Testament does forbid drunkenness in the use of wine:
1) Paul to the Corinthians: “Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived...neither fornicators...nor covetous, nor drunkards...shall inherit the kingdom of God,” 1 Corinthians 6:9-11.
2) Paul to the Galatians: “Now the works of the flesh are manifest, which are these: Adultery...drunkenness, reveling, and such like...shall not inherit the kingdom of God,” Galatians 5:19-21.
3) Paul unto the Ephesians: “And be not drunk with wine, herein is excess; but be filled with the Spirit,” Ephesians 5:18; 1 Peter 4:3.
c. Application: Truly, under both the Old and New Testament, the use of wine is not strictly forbidden. Some were cautioned: kings and princes; of it use that it might cloud their judgment; in executing the law of the afflicted. Church, clearly understand, what we are discussing in this lesson today. The issue before us is not drunkenness; but the “use” of wine; either in the home or in a private setting, where the “weaker brother or sister” is not present. Let’s continue, and try to come to a sound judgment regarding this matter of indifference pertaining to, “a person’s mind or conscience.” Moving on,
3. Next, if the proponents for the total abstinence in the use of wine; is being established by the authority of the Old Testament; doesn’t this suggest, that there is no authority for such a position, in the New Testament? If it were, I’m confident our brethren would have found the verse(s) by now! What say you, in this matter?
4. Additionally, consider this in our rebuttal and defense. If it is lawful for us, the Church of Christ; to cut out Old Testament scriptures for insisting it is wrong to drink wine, why are we so quick to denounce the denominationalist’s use of the Old Testament for scriptures, for the use of an instrument in the worship? Isn’t this too, proof positive, that they have not found the scriptural authority in the New Testament, to sanction its use? If not, why not?
5. Finally, if the New Testament does not forbid the drink of wine; is one then at liberty to imbibe? Remember, Paul admonishes the Ephesians saints, was: “Not to be drunk with wine, wherein is excess,” Ephesians 5:18. Wine was at this time usual an intoxicating drink. The passage does forbid intoxication (drunkenness), which was a common vice then; however, the use of wine was not forbidden; or in other passages we will discuss in this lesson.
a. Beloved, brothers and sisters: if we really search the New Testament for authority that forbids the “use of wine”; we would be hard pressed to present an honest and objective case.
b. What we would find is that “wine” was not forbidden; but the Christian is given stern advice to avoid excess in its use.
c. Paul has provided, “sound judgment” in this matter of conscience. Notice:
1) To the elders and deacon’s use of wine:
a) “A bishop then must be blameless... not given to wine....Likewise must the deacons be grave... not given unto much wine,” 1 Timothy 3:1-10; Titus 1:7.
b) It does not appear Paul forbad the “use of wine” even of these church leaders. These men of faith; were charged not to “be given to wine” or to “be under its control or influence.” The concern here undoubtedly was, that of: “drunkenness” and, NOT the “use” of it.
c) B. W. Johnson wrote: “Not given to wine. Not a drunken brawler is the idea of the Greek. We must always bear in mind that the church had been formed of Gentiles whose morals had been at a very low standard,” Page 524. Several notes:
i. I give you this aged and notable man’s view of the scriptures, because he was a contemporary of Alexander Campbell. Brother B. W. Johnson, was a graduate of Bethany College; West Virginia, in 1856. Bethany College was founded by A. Campbell, in 1840. He has presented himself as a distinguished author, in this most profound work in the Scriptures.
ii. I chose to use other writers to give a view of the scriptures; that rendered the scriptures without bias or prejudices in their interpretation of the text; some are brothers; others are not. I have found Mathew Henry’s work also notable for inclusion in many of my sermons. He lived between (18 October 1662–22 June 1714), and was a nonconformist minister and author. He was born in Wales but spending much of his life in England. He is best known for the six-volume biblical commentary Exposition of the Old and New Testaments. I find his work sound in the interpretation of the Scriptures.
iii. Illustration: The use of wine. An aged brother told me jokingly one time regarding the difference between the elders and deacon’s use of wine, in 1 Timothy 3:3. He said Brother Freeman: “It’s simple. The deacon can drink, ‘a little wine’; however, the elder can only sip it, swish it around in his mouth, and then spit it out.” He is not to be “given to wine.” And there was laughter in the house!
d) Pulpit Commentary, reads on 1 Timothy 3:3: “Not given to wine “me paroinos” is use here with “no striker” or “plektes,” as well as in Titus 1:7; this is common in classical Greek, in the sense of being "quarrelsome over the wine," (REF).
2) The aged women’s use of wine: “But speak thou the things which become sound doctrine. That the aged men be sober...That the aged women likewise... not false accusers, not given unto much wine, teachers of good things,” Titus 2:1-5.
3) The church’s use of wine. Paul wrote to the Corinthians: “When ye come together into one place, this is not to eat the Lord’s Supper. For in eating every one taketh before other how own supper: and one is hungry, and another is drunk. What? Have ye not houses to eat and to drink in? Or despise ye the church of God, and shame them that have not? What shall I say to you? Shall I praise you in this? I praise you not,” 1 Corinthians 11:20-22.
4) The preacher’s use of wine. Paul wrote to Timothy: “Drink no longer water, but use a little wine for thy stomach’ sake and thine often infirmities,” 1 Timothy 5:23. On this verse,
a) B. W. Johnson wrote: “I suppose the thought of Timothy's trials called to mind a sense of his physical condition. Hence, he (Paul) gives a medical prescription. The water of that region is not good. The writer well remembers a fearfully sick day that he passed at Ephesus in 1889, due to the water. Paul, hence, advises that instead, he try the light wines, with only the smallest percentage of alcohol. The prescription is not of a beverage, but of a remedy for an invalid,” Page 528.
b) But, I would be the first to admit, that many of the cold remedies purchased over the counter; have a higher content of alcohol, than many wines today. Johnson’s makes mention of wine, in this case as a medication; taken for medicinal purposes only, rather than, as a dinner drink.
d. Application: Again, I am not advocating its use, for anyone. However, I must speak the truth in love, in this matter of conscience also, Galatians 4:16. Notice:
1) We must be careful not to established doctrine where there is none; or to make laws, when there are no laws. This is just a greater evil and sin; as ignoring the laws and the commandments of Christ. If not, why not?
2) We must also be cautious of calling things sinful; when in fact, there is not authority to do so. According to Matthew’s gospel, the people said of Jesus: “Behold a man gluttonous, and a winebibber, a friend of publicans and sinners,” Matthew 11:18-19; Luke 7:34. He was accused of being: a “wine-bibber." The word in Gr. is “oinopotes.” This was because; Jesus came both “eating and drinking.” Notice:
a) John came neither eating meat, nor drinking wine, Matthew 3:4; Luke 1:15; Matthew 11:18.
b) The Son of man came both, eating and drinking, Matthew 11:19. To this,
c) B. W. Johnson wrote: “The Son of man came eating. Like other men. He was at the wedding feast of Cana (John 2:1–11); at Matthew's feast, (Matt. 9:10), etc. (They say) a wine-bibber. There was nothing singular about his (Jesus’) social habits. Like all the people, he drank the light, harmless wine of Palestine, either free from, or with a very slight percentage of, alcohol. Our modern wines are very different. (They say) a friend of publicans and sinners,” Page 79-80. (--) Insertions are mine.
3) Peter speaks of excess when he wrote: “For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine,” 1 Peter 4:3. The word for "excess of wine" in Gr. is “oinophiygia,” (REF).
4) There is prohibition to the “excess of wine;” but, not to the “use of wine.” Let’s not make something sinful and impure, when God has not called it so in His word.
C. Solution. Paul stresses a solution for this matter. That we avoid any liberty that might imperil another: “Nor do anything whereby thy brother stumbleth, or is offended, or is made weak,” Romans 14:21. Let’s notice some additional passages of scripture that outlines the saint’s proper behavior in this matter. Notice:
1. First, “To the weak became I as weak, that I might gain then weak: I am made all things to all men, that I might by all means save some,” 1 Corinthians 9:22.
2. Further, “All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not. Let no man seek his own, but every man another’s wealth,” 1 Corinthians 10:23-24. His admonitions for,
a. Eating meats sold in shambles: “Whatsoever is sold in the shambles (outdoor market), that eat, asking no questions for conscience sake: For the earth is the Lord’s, and the fulness thereof,” 1 Corinthians 10:25-26.
b. Eating meats at a feast. Where there is:
1) No mention of an idol: “If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no questions for conscience sake,” 1 Corinthians 10:27.
2) The mention of an idol: “But if any man (unbeliever) say unto you, this (meat) is offered in sacrifice unto idols, eat not for his sake that show (tell you) it, and for conscience sake: for the earth is the Lord’s, and the fulness thereof,” 1 Corinthians 10:28. The earth is the Lord’s and the fulness thereof. Paul in this verse is quoting David’s Psalms, of the same truth. Consider,
3) He wrote of the LORD:
a) “For every beast of the forest are mine, and the cattle on a thousand hills... If I were hungry, I would not tell you; for the world is Mine, and all its fullness,” Psalms 50:10-12. The earth is the Lord’s and the fulness thereof!
b) “He watereth the hills from his chambers: the earth is satisfied with the fruit of thy works. He causeth the grass to grow for the cattle, and the herb for service of man: that he may bring forth food out of the earth; and wine that maketh glad the heart of man, and oil to make the face to shine, and bread which strengtheneth man’s heart,” Psalms 104:13-15.
c) Summary:
i. Moses wrote: “And God saw everything that he had made, and, behold, it was very good,” Genesis 1:31.
ii. James wrote: “Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with (who) is no variableness, neither shadow of turning,” James 1:17.
iii. Paul wrote: “For every creature of God is good, and nothing to be refused, if it is received with thanksgiving: for it is sanctified by the word of God and prayer,” 1 Timothy 4:4-5. Paul now ends his argument, regarding our conscience before those with infirmities, with meat or an idol. Notice:
c. Summary: “Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man’s conscience? For if I by grace be (am) a partaker, why am I evil spoken of for that for which I give thank,” 1 Corinthians 10:29-30. We eat NOT, for the others man’s conscience, NOT our own. We desire to win him also. If we eat meat in this setting, we make no distinction between the table of the Lord; and that of the devil, 1 Corinthians 10:16; 1 Corinthians 10:21-22. The Christian will always seek to save the unbelievers and the saints, by not causing them to offend, stumble or are made weak, in his liberty in matters of conscience.
3. Finally, “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. Give no offence, neither to the Jews, nor to the Gentiles, nor to the church of God: Even as I pleased all men in all things, not seeking mine own profit, but the profit of many, that they may be saved,” 1 Corinthians 10:31-33.
a. B. W. Johnson wrote: “Whether therefore ye eat or drink. The rule for eating and drinking is now given. It must be done all to the glory of God. This implies, (1) Thanksgiving to God. (2) Not doing what would put a stumbling-block in the way of weaker brethren... Give none offence. The rule just given implies this: Do nothing that would produce a scandal, or arouse prejudice, whether they (are) be Jews, or Gentiles, or brethren,” Page 413.
b. Matthew Henry wrote: “But a Christian must not merely consider what is lawful, but what is expedient, and to edify others. Christianity by no means forbids the common offices of kindness, or allows uncourteous behavior to any; however, they may differ from us in religious sentiments or practices. But this is not to be understood of religious festivals, partaking in idolatrous worship. According to this advice of the apostle, Christians should take care not to use their liberty to the hurt of others, or to their own reproach. In eating and drinking, and in all we do, we should aim at the glory of God, at pleasing and honoring him. This is the great end of all religion, and directs us where express rules are wanting. A holy, peaceable, and benevolent spirit, will disarm the greatest enemies,” Page 1081. And to this I say, Amen!
D. Application. Remember, who Paul speaks of in this context: the weaker brother. We are to conduct ourselves in such a manner; that the weaker brother has no cause to offend, to stumble or to be made weak in the faith. Paul without very little discussion; inserts the same care in the last point of this lesson, the drink of wine. Notice:
1. First, “It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak,” Romans 14:21.
2. Further, the believer is not commanded to abstain from wine; but rather, not to do so indulge that will cause a, “brother to stumbleth, become offended, or is made weak.” This same rule applies also in our diet and in our observance of certain days. We have discussed the pros and cons of all these issues already in the lesson.
3. Finally, up to this point we have spoken entirely to our behavior among the weaker brother; now, we will consider our behavior in all these matters before the Lord. Stay with me, as we hasten to the conclusion in this matter of indifference, pertaining to our individual consciences.
E. Conclusion. Here is Paul’s final conclusion: “Hast thou faith? Have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth. And he that doubteth is damned if he eat (drink), because he eat (drink) not of faith: for whatsoever is not of faith is sin,” Romans 14:22-23. He speaks now to the stronger brother or sister in the faith. Notice:
1. First, “Hast thou faith? Have it to thyself before God,” Romans 14:22a.We now get the instruction for the stronger saint’s diet, observance of days, and the drink of wine. Fasten your seat belts!
a. The stronger brother is asked: “Do you have faith?” The question is: do you have faith in what you are doing; that it is not wrong; or a violation of your conscience; or your walk of faith? Are you fully persuaded in your own mind?
b. If you are: “Have it to thyself before God.” And walk before thy brother without offense; and not offending him in your actions. The Apostles John reminds us: “And hereby we know that we are of the truth, and shall assure our hearts before Him. For if our heart, (conscience) condemn us; God is greater than our heart, and knoweth all things. Beloved, if our heart condemn us not, then have we confidence toward God,” 1 John 3:19-21.
c. The word condemn in Gr. is katagin?sko, kat-ag-in-o'-sko; which means; to note against, i.e. find fault with:—blame, condemn. This word is used here in 1 John 3:20 and 1 John 3:21, and in Galatians 2:11. Which suggest the meaning is: to accuse, condemn or blame. If the heart does not accuse, condemn or blame; that person has a “good conscience” towards God.
d. However, if ones conscience does accuse, condemn or invokes blame; then, whatsoever he does, cannot be done with a “pure conscience” towards God. If our heart (our mind and conscience) condemns us; God is greater than our heart; and will also condemn us, for not “doing it of faith.”
e. Matthew Henry wrote: “Lawful things may be done unlawfully, by giving offence to (weaker) brethren,” See Page 1062. Let the things we do, edify one another; but, not to destroy the weaker brother to whom Christ has died.
f. B. W. Johnson wrote: “Hast thou faith? Art thou strong in the faith, and possessed of knowledge that the weaker brethren have not? Let God take note of it, but do not parade it before the weak,” Page 385. In other words: Don’t walk in arrogance or with high mindedness before the weaker brother; but, rather in humbleness of mind, and kindness in action. I wish I had some help!
2. Further, “Happy is he that condemneth not himself in the things which he alloweth (his conscience permits),” Romans 14:22b. In this verse, he restates what he said earlier in this lesson: “Let every man be fully persuaded in his own mind,” Romans 15:5. To fully comprehend this, we must consider the word “alloweth” in this verse and others. Consider,
a. The word alloweth in Gr. is dokimázo, dok-im-ad'-zo; which means; to test (literally or figuratively); by implication, to approve:—allow, discern, examine, like, (ap-)prove, try. The word means to recognize as genuine after examination, to approve, or to deem worthy.
b. B. W. Johnson wrote: “Happy is he that condemneth not himself, etc. If one “allowed” that he had the right to eat all kinds of meats, etc., and did it to the injury of his brother, he would condemn himself, because he trampled on the law of love,” Page 385. See Romans 12:9-10; Romans 13:8; Romans 13:10.
c. A matter or a thing of indifference, i.e., to eat meat, to observe days, or the drink of wine; can only be permitted or allowed; if it is neither forbidden by the Scriptures; nor condemned by the believer’s heart or conscience. The words “allow, prove or approve” is used a lot in Paul’s Letters to the saints. Notice:
1) “Prove all things; hold fast (to) that which is good,” 1 Thessalonians 5:21.
2) “But as we were allowed of God to be put in trust with the gospel, even as we speak; not pleasing men, but God, which trieth our hearts,” 1 Thessalonians 2:4.
3) “But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself; not discerning the Lord’s body,”1 Corinthians 11:28-29.
4) “Present your bodies as a living sacrifice, holy, and acceptable unto God...And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God,” Romans 12:1-2; Ephesians 5:10.
d. To be approved or allowed; before doing a thing which is not forbidden by the Scriptures, one must conduct a thorough self-examination. If then, it is neither forbidden by the Scriptures; nor is it an offense to our hearts, it is then allowed by God, as a “matter of conscience.” Paul wrote of the Gentiles: “Which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another,” Romans 2:14-15.
e. If our heart does not condemn us; God, who is greater than our hearts, will neither condemn us if the act or thing is done “of faith.” I trust we are getting these principles. Thanks for your patient, we are nearing the end. Paul continues,
3. Next, “And he that doubteth is damned if he eats (drink), because he eateth (drinketh) not of faith,” Romans 14:23a. We now are ready to summarize all that we have discussed; and begin to conclude this lesson. The beloved apostle now present two additional words we must consider, and then we are done. The first is, the word, “doubteth.” The last is the preposition and word, “of faith.”
a. The word doubteth in Gr. is diakríno, dee-ak-ree'-no; which means; to separate thoroughly, i.e., to withdraw from, or (by implication) oppose; to discriminate (by implication, decide), or (reflexively) hesitate:—contend, make (to) differ(-ence), discern, doubt, judge, be partial, stagger, or waver.
b. Simply spoken, doubteth is the opposite of alloweth or approve. There is variance with oneself, hesitation, doubt, or waver in a decision after seeking approval from the Scriptures; after finding it is not forbidden, but there remains doubt (we lack a good conscience).
c. B. W. Johnson wrote: “He that doubteth is damned if he eats. He is contrasted with him “who has faith” (verse 22). He has not faith, or does not believe that it is right to eat these meats. Hence he is condemned (“damned”) by his own conscience,” Page 385.
1) Remember: “If our heart condemn us; God is greater than our heart, and knoweth all things,” 1 John 3:20.
2) Illustrate: Jesus judgment of Pharisees: “He that is without sin among you, let him first cast a stone at her... And they which heard it, being convicted by their own conscience, went out one by one,” John 8:1-11.
d. When doubt remains in or before a thing (whether we eat meat, observe days, or drink wine), it is damnation to us if we do it; because it cannot be done “of faith,” or with a “good conscience” before God. You wonder why we speak of baptism so much in our preaching; because, it is: “The answer of a good conscience toward God,” 1 Peter 3:20-21. We will discuss this more in the invitation.
e. The last preposition in our discussion is, “of faith.” This is not a matter of doctrine or “of the faith”; but an act of conscience (done out of faith). O’ I wish I had some help.
1) The preposition “of faith” in Gr. is ek pistis; which is a primary preposition denoting origin (the point whence action or motion proceeds), from, out (of place, time, or cause) – i.e., “out of the heart,” Romans 6:17-18. This act or things, proceeds forth from a heart of faith; belief or assurance.
2) The source of conduct, as to be found in the state of the soul, its feelings, virtues, vices, etc. It was done “from the heart” in a good conscience.
3) Remember, these three, diet, days and drink; are all matters of conscience. Therefore, if done, it must be out of faith (ek pistis).
4) Matthew Henry wrote: “Hast thou faith? It is meant of knowledge and clearness as to our Christian liberty. Enjoy the comfort of it, but do not trouble others by a wrong use of it. Nor may we act against a doubting conscience,” Page 1062.
4. Finally, “For whatsoever is not of faith is sin,” Romans 14:23b. The things not done out of faith, is sin. Please understand, neither of these mentioned in this lesson (diet, days and drink); has been discussed as matters of “the doctrine of the faith”; required for salvation or obedience. Notice:
a. B. W. Johnson wrote: “Whatsoever is not of faith is sin. The context shows that Paul means that whenever actions are done by a Christian (that) he does not believe are right, he sin(s) in doing them. If he is doubtful whether they are right, he must not do them,” Page 385-386. The act, behavior or thing considered must proceed; from a “heart of faith,” and, without offense before the Lord.
b. We have searched the scriptures for authority either to permit, or to forbid; any of these infirmities, and have found none. What we have found; is that these are all matters of conscience; for the believer, and not a matter of doctrine in the faith.
c. We have been careful not to approve or condemn. But like Peter concerning meat, we have learned: “What God hath cleansed, that call not thou common,” Acts 10:15. And later at Cornelius’ house he said: “But God hath showed me that I should not call any man common or unclean,” Acts 10:28.
d. We then must not call what God has permitted or allowed; common or unclean. If God has not forbidden it; then, we must not forbid it. If God has permitted it; then, we too must permit it without “doubtful disputation.”
e. B. W. Johnson wrote: “The idea is that disputes over doubtful questions must not be in the way of Christian fellowship,” Page 384.
1) As we began this lesson: “Him that is weak in the faith. Not firmly established; “not rooted and grounded in the faith;” not fully instructed in Christian knowledge. Receive ye, etc. Take him into your fellowship, but not to discuss and pass judgments on any doubts he may entertain,” Page 385.
2) As we end this lesson: “We that are strong. Paul (now) contrasts the strong and the weak. The first are those, like himself, who know that no kind of food “is unclean of itself,” and are emancipated from Jewish prejudices. These strong(er) ones are (now charged) to bear with the “infirmities of the weak,” as (he) has enjoined in the preceding chapter. The lesson is a practical one of all ages,” Page 386.
3) Let your moderation: “Let your moderation be known unto all men. The Lord is at hand,” Philippians 4:5. In things of indifference do not run into extremes; avoid bigotry and animosity, judge charitably concerning one another. The word for moderation in Gr. is epieike, which signifies a good disposition towards other men, and this moderation should be seen by all, in our walk of life.
5. A Christian charge: I charge you all here now, to continue your own individual study into these matters of conscience; and so walk in the faith, pleasing both God and men. Stand fast in the “liberty wherein Christ hath made us free.” I thank you for your patience. As I close, let me quickly review....
CONCLUSION
A. Outline.
1. Regarding Their Own Diet
2. Regarding Their Observance of Days
3. Regarding Their Occasional Drink
B. Summarize main points.
1. First, we gave attention to Paul’s instruction regarding ones diet. He wrote: “For one believeth that he may eat all things: another, who is weak, eateth (only) herbs (i.e., salads, vegetables and fruits). Let not him that eateth (meats) despises him that eateth not; and let not him which eateth not (he who is content to eat only herbs), judge him that eateth: for God hath received him,” Romans 14:2-3. It was important to note that those that eat meat, should not despise them that eat not; and them that eat not, should not judge them that eat meat; for God hath receive him that eateth; and him that eateth not. For he has been good: “giving us rain from heaven, and fruitful seasons, filling our hearts with food and gladness,” Acts 14:17. Let both rejoice and be thankful for the goodness of God.
2. Second, we discussed Paul’s instruction regarding ones observance of days. He wrote: “One man esteemeth one day above another: another (man) esteemeth every day alike. Let every man be fully persuaded in his own mind,” Romans 14:5. Paul speaks of ceremonial days; such as Pentecost: as well as religious day; such as the Sabbath. These were considered holy days. The Law has been abolished, and there is no requirement for such observance; it now becomes a matter of conscience for the believer. We noted that “Thanksgiving, Easter or Christmas,” was not being discussed; within the context, of this text. These days, are observed; by the mature believers, as holidays and not holy days unto the Lord. David wrote: “For this is the day which the LORD hath made; we will rejoice and be glad in it,” Psalms 118:24.
3. Lastly, we investigated Paul’s mention of this phrase: “nor to drink wine” in this lesson. He wrote: “It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak,” Romans 14:21. In that he mention the drink of wine within the context of these two other matters of conscience; it must be understood, that the believer must be “fully persuaded in his own mind,” regarding ones drink of wine. I know this has been debated in every generation of the church; but, still there appears to be no prohibition for the saints against the drink of wine. There are however, commandments of: “Not being given to wine,” 1 Timothy 3:8; Titus 2:3. But, yet another giving instruction: “to use a little wine,” under certain circumstances, 1 Timothy 5:23. I trust we have made these issues of conscience clearer for you, for your walk of faith before God and men.
C. Invitation. Present the pattern of conversion, H.B.R.C.B. Discuss, 1 Peter 3:20-21, "a good conscience towards God."
D. Exhortation.
E. Motivation.
References:
1. Matthew Henry's Concise Commentary on the Bible, by Matthew Henry, Christian Classics Ethereal Library, Grand Rapids, MI, 1706.
2. The People's New Testament, by B. W. Johnson, Christian Publishing Company, Grand Rapids, MI, 1891.
We thank these prolific writers for their wisdom and insight into the Holy Scriptures. We acknowledge here our consultation of their work, in this lesson.
