Controlling Our Emotional Beast with Ed Snyder (Article + Podcast)

Apostolic Voice, Episode 54

I recently had the opportunity to speak with pastor (Solid Rock Church of Irving, TX), podcaster (True North Podcast), and author Ed Snyder about his recent book publication called Control the Beast (A Guide to Managing Your Emotions) on the Apostolic Voice Podcast. It was a memorable episode, and I hope you’ll have the opportunity to listen to it (the episode is linked below). Control the Beast (A Guide to Managing Your Emotions) is linked below as well. It’s worth a lot more than $10, and I highly recommend adding it to your reading list. Below is a summary of my conversation with Pastor Snyder and the book.

A Guide to Managing Your Emotions

The book’s premise is that we all have an emotional beast lurking in the dark recesses of our hearts. It manifests itself as anger, but it builds to rage if left unchecked. In worst-case scenarios, that anger can become blind rage wreaking destruction on everything in its wake. We all have different fuse lengths before anger explodes outwardly. Or we might say that we all have different tolerance levels before simmering emotions manifest as anger. Regardless, whether you have a short fuse or a long fuse, anger in all its ugly appearances is a beast that needs managing. I happen to have a very long fuse, but it’s not a pretty sight when the beast ignites.

Where Does the Beast Come From?

There’s a long-standing debate about whether we’re products of our surroundings or genetics. What shapes our personality the most, our environment or engrained DNA? We’ll never settle that debate here. However, the most plausible answer seems to be that each individual is uniquely shaped by a blend of the two. The key for each of us is to identify what shaped our emotional beast. We don’t have control over the atmosphere of our childhood or our ongoing extended family conditions. At least, we have minimal control, especially when we’re young and dependent.

So many things happen to us in life that shape personalities. And we’re born with certain propensities and proclivities too. So, before we can confront and control the beast in our basement, we’ll need to take some time figuring out where and why it started growing in the first place. That process is painful because it requires revisiting dark, hurtful places that we’ve tucked away deep in our subconscious minds. So, we’ve got to figure out when the beast was born? Did we feed it, or did our environment feed it or both? How big is that beast in the basement? Just because it rarely comes out doesn’t mean it isn’t a problem. Sadly, we usually keep our beast tightly leashed in public and only loose it on the people we love the most. Maybe you’re one of those people whose beast follows you everywhere and attacks everyone around you, including strangers. Regardless, its origins must be identified to get that beast under control.

Before we can confront and control the beast in our basement, we’ll need to take some time figuring out where and why it started growing in the first place. That process is painful because it requires revisiting dark, hurtful places.

Sadly, we usually keep our beast tightly leashed in public and only loose it on the people we love the most.

Anger is a Secondary Emotion

Anger is often called a secondary emotion because we tend to resort to anger in order to protect ourselves from or cover up other vulnerable feelings. A primary feeling is what is felt immediately before we feel anger. We almost always feel something else first before we get angry. We might first feel afraid, attacked, offended, disrespected, forced, trapped, or pressured. If any of these feelings are intense enough, we think of the emotion as anger. So much like an iceberg, all the primary emotions leading to anger sit just out of view in the water. Anger is just the tip of that iceberg. It gets the most attention because that’s what everyone can see, but the real problems are hidden beneath the surface. Therefore, it becomes our responsibility to identify those hidden trigger emotions. The same is true for sadness, anxiety, and fear. They are often secondary emotions with hidden emotions piled underneath them.

Anger is often called a secondary emotion because we tend to resort to anger in order to protect ourselves from or cover up other vulnerable feelings. A primary feeling is what is felt immediately before we feel anger.

We might first feel afraid, attacked, offended, disrespected, forced, trapped, or pressured. If any of these feelings are intense enough, we think of the emotion as anger.

Much like an iceberg, all the primary emotions leading to anger sit just out of view in the water. Anger is just the tip of that iceberg. It gets the most attention because that’s what everyone can see, but the real problems are hidden beneath the surface.

The 10/90 Rule

Charles Swindoll asserts that life is 10% what happens to us and 90% how we react to what happens to us. We can’t control the 10%, but we can take responsibility for the 90%. However, significant problems arise when we obsess over the 10% and ignore the 90%. In Control the Beast, Snyder gives an excellent illustration of how healthy emotions work using a car battery. A car battery needs a negative and a positive connection to work correctly. Fascinatingly, we need negative and positive emotions to function healthily. Too many positive emotions and a person might become conceited or prideful. Too many negative emotions and a person might become angry or depressed. Emotional wellbeing doesn’t require eliminating negative feelings altogether. That’s not possible. Maintaining a balanced connection between the two is the goal.

Life is 10% what happens to us and 90% how we react to what happens to us. We can’t control the 10%, but we can take responsibility for the 90%.

A car battery needs a negative and a positive connection to work correctly. Fascinatingly, we need negative and positive emotions to function healthily.

Too many positive emotions and a person might become conceited or prideful. Too many negative emotions and a person might become angry or depressed.

Emotional wellbeing doesn’t require eliminating negative feelings altogether. That’s not possible. Maintaining a balanced connection between the two is the goal.

Too Much Negativity

When we are angry, frustrated, sad, or depressed, it means something is wrong with our positive connection. The negative charge is dominating the positive charge disrupting our ability to function. It takes a conscious effort to reconnect ourselves to the positive. Overwhelming negative emotions blind us to the good around us. I’m reminded of when David and his army returned home only to find their families had been taken captive by the Amalekites (1 Samuel 30:1-18). David and his men had no idea if their families were alive or dead. They didn’t know where they were or where they were going. David’s men were even thinking about stoning their leader in their grief. It didn’t look hopeful at all. David wept and stressed and all the rest. It was just a pure negative connection with no positives in view. But then David instinctively did something we all must learn to do. He encouraged himself in the Lord his God (1 Samuel 30:6).

What does that mean exactly? It sounds mystically spiritual, but actually, it’s pretty simple. David forced his mind, specifically in prayer, to remember good things that God had done in the past. He was reconnecting to the positive charge so he could be in the right frame of mind to make decisions and move forward. Often, the key to gaining control of the emotional beast is to stop, pray, refresh, think, remember good things, and then react. If David had responded without encouraging himself in the Lord, things probably would have turned out differently. Instead, David recaptured everything the enemy took from him and more. Things may not always turn out for us as perfectly as they did in that example, but the proper emotional response always mitigates the damages.

Often, the key to gaining control of the emotional beast is to stop, pray, refresh, think, remember good things, and then react.

Starving the Beast

In chapter two of Control the Beast, Snyder highlights the importance of cleaning up our environment. We starve the beast by keeping all the things that feed it out of our personal space. As already mentioned, we can’t control our childhood environment. Also, we can’t control the setting the world creates when we walk outside our homes. But we can keep our house beast food free. Snyder lists common triggers that we should keep out of our immediate surroundings: Pornography, violent visual media, bad reading choices, foul language, and negative music. We could add tons of things to this list. We could also add lists of things we should bring into our daily environment to stay connected to positive emotions like prayer, fasting, Bible reading, worshipful music, preaching, good books, uplifting language, and godly media. Starve the bad and feed the good (I’ve written extensively about this in an article called 15 Ways to Win the Battle Within).

Accountability Breeds Responsibility

Once we’ve identified the beast and begun the process of starving it to death, it’s time to make ourselves accountable and responsible for our actions. Several times in Control the Beast, Snyder emphasizes the importance of remaining accountable to others. We’re often blinded to the severity of our emotional reactions, and it takes a willingness to listen to others before we can resolve beastly appearances. We should all be accountable to a pastor, ministry team, elders, and fellow believers on the spiritual side. We’ve got to be accountable to spouses, co-workers, non-toxic family members, children, and friends in our daily lives. As we receive constructive criticism and learn to recognize problems on our own, it’s vital to take responsibility for our emotional failings.

We’re often blinded to the severity of our emotional reactions, and it takes a willingness to listen to others before we can resolve beastly appearances.

As we receive constructive criticism and learn to recognize problems on our own, it’s vital to take responsibility for our emotional failings.

That’s incredibly hard for most of us because it’s natural to shift blame onto other people or circumstances. After all, we’re basically prewired with that tendency. But we can reprogram ourselves out of that bad habit over time if we work hard at it. Refuse to internalize the mindset that says, “This is just how I am, and there’s nothing I can do about it.” Not true. We can be made new, transformed, revitalized, and reprogrammed with the help of the Lord and others. But only if we take ownership of our outward reactions, outbursts, displays, and blowups.

Be Encouraged

I’ve barely scratched the surface of the content covered in the Podcast conversation, and that conversation is only a fraction of the contents of Control the Beast. The highlights are here, but many more valuable bits of help and resources are found in the Podcast and the book itself. If you’ve read this far into the article, you’re probably someone who needs to click on the links below to listen and buy. Don’t allow guilt, shame, or pride to keep you from pursuing the help you need. Seasons of life stir up emotions previously hidden carefully in the basement. For example, those moments you feel like you’re losing your mind or feel like you’ve suddenly become a different person than you used to be. You’re not crazy or changing; something unlocked the beast. Be encouraged. You’ll learn skills in those challenging seasons that will make the next season much easier to endure. You’re in the right place. Things are better than they seem right now. Mix some work with faith and God will come through for you.

Ep. 54 | Controlling Our Emotional Beast with Ed Snyder and Christmas French Family Edition of Gross-Good-Great Apostolic Voice with Ryan French

Ed Snyder joins the program to discuss his new book Control the Beast (A Guide to Manage Your Emotions). Ed Snyder pastors Solid Rock Church in Irving, Texas, and hosts a program called TRUE NORTH PODCAST. Ryan talks with Pastor Snyder about identifying emotions, primary and secondary emotions, starving destructive emotions, the relationship between positive and negative emotions, taking ownership of emotions, our emotional environment, common anger triggers, and how to take control of our feelings daily. For notes and more information, visit http://www.ryanafrench.com. Then, stick around to the end for another French Family Christmas Edition of Gross-Good-Great. The family tastes and rates Smartfood's Cap'n Cring Mix Berry Popcorn and Hershey's Chocolate Mint Candy Canes.  — Send in a voice message: https://anchor.fm/apostolicvoice/message Support this podcast: https://anchor.fm/apostolicvoice/support
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Should Christians Drink Alcohol?

Generally, it seems Bible-affirming Christians agree that drinking to the point of drunkenness is sinful. However, total abstinence of alcoholic beverages is viewed by the majority of the “Christian” world as puritanical and antiquated. There’s lots of talk about moderation and Christian liberty combined with distortions and contortions of biblical passages cited by the moderate drinking crowd. Others, like myself, are firmly planted on the side of complete alcoholic self-denial.

The Three Paths to Alcoholic Abstinence

There are essentially three paths leading to complete alcoholic abstinence. Path one, personal experiences, history, hurt, conflict, danger, abuse, and heartache associated with drinking either due to their addiction or the habits of someone close to them. These real-life experiences are deeply ingrained and hard to argue against because they are so compelling. Typically, I find this to be the most common path leading people to take an unwavering stance against drinking. Path two, a practical and moral approach against alcohol by observing the destruction it causes from a distance and recognizing that far more evil than good is associated with its use. Path three begins with a biblical grounding and proper application of biblical absolutes and principles, leading to a doctrine of total alcoholic abstinence.

Each of these paths are good, but without the inclusion of path three (right biblical doctrine), we are merely giving great advice rather than a true spiritual direction. That’s not to say anecdotal experiences, opinions, testimonies, observations, and innate moral wisdom aren’t powerful. Those things are essential and persuasive. This article will include those arguments against alcohol as well. However, there seems to be so much biblical illiteracy and confusion on this subject. It’s becoming far more crucial for the Church to recenter the focus of our anti-alcohol stance firmly around the Bible. If we could learn to merge these three powerful paths, it would forge a highway for people to access easily. So, we’ll walk down these three paths and culminate with a hard look at what the Bible has to say about the subject.

Practical Objections to Alcohol

Millions of people worldwide abstain from alcohol without any Scriptural grounding or religious affiliation because they’ve seen the dangers it poses. It’s not hard to pick on alcohol because it leaves a wake of devastation everywhere it goes. Alcoholism is the third leading lifestyle-related cause of death in the United States, coming after tobacco. A person who succumbs to excessive alcohol use loses a potential of thirty years of life. As many as forty percent of all the hospital beds across the country are used to treat health conditions that develop from alcoholism.The epidemic is so bad that seventeen percent of men in the general population and eight percent of women will meet the criteria for alcoholism in their lifetime.

And those stats are only a reflection of individuals who obtained treatment. Many millions more suffer from alcohol-related issues and never receive any diagnosis or treatment. Many statistics indicate (and I’ve perused them, so you don’t have to do the tedious work) that roughly fifty-six percent of Americans suffer from alcohol dependence. Another subset under that stat may not be physically dependent, but their drinking has long-lasting social consequences on their health, family, friendships, and productivity. Drinking is a proven contributor to suicide. Many drink to forget, but in the end, it only worsens their problems. The vast majority of rapes in the U.S. involve alcohol. Thirty percent of all driving fatalities each year are directly related to alcohol. The U.S. spends 199 billion dollars per year, trying in vain to stop this problem. This list could go on and on (you can read all the links at the end of this article if you’re interested).

The Dragon that Won’t Let Go

What stands out to me from the mountains of data collected is how few people break free from the grip of alcohol. Governments spend billions of dollars a year trying to solve the problems. Thousands of privately funded organizations work admirably to help people stay sober. Yet, the data shows only about ten percent of the people who complete these programs remain sober long term. Human attempts to cure what many scientists call a drinking epidemic have been tepid at best. For example, by classifying alcoholism as a disease but treating the substance itself (the actual alcohol) as harmless, society lulls millions of victims into the clutches of a ruthless dragon called alcohol addiction. Society gives the false impression that drinking is harmless, frivolous, fun, and only problematic for a small minority of “sick” people. Yet, no one begins drinking, hoping, or expecting to be dependent on drinking. By refusing to take the problem seriously and not defining alcohol as the dangerous dragon that won’t let go, society is complicit in the staggering loss of life and potential caused by drinking.

One More Major Practical Objection to Alcohol

You could probably pick out a stranger on the street in five seconds and hear stories about how their family hurts because of alcohol. Massive percentages of parents are missing in action either emotionally, spiritually, or physically because they self-medicate with alcohol. This brings enormous dissonance and disconnection in the lives of children. Even if the children don’t imitate their parents drinking patterns, they live with emotional scars that never seem to heal. Divorce rates are intrinsically tied to drinking. Drinking is a leading cause of marital unfaithfulness, adultery, emotional abuse, physical abuse, abandonment, and psychological distancing. The drinker rarely sees themself as the problem. Meaning they project blame on the innocent people around them. Or maybe the drinker has legitimate grievances that people around them care deeply about, but the alcohol fogs their brain and keeps them from finding lasting solutions to their woes. They begin fighting the people who care about them the most. The dragon of drinking causes them to be at odds with God, which moves them further down the rabbit hole of turmoil. In my opinion, these practical moral objections to alcohol are reasons enough to abstain completely.

But Don’t People Drink in the Bible?

The Bible is perplexingly silent on wine or alcohol in the Genesis account from Creation to the Flood. Interestingly, the great evils of Nimrod and the degeneration of humanity after the Fall in the Garden of Eden wasn’t directly linked to rampant alcoholism. Some assume Jesus’ mention of pre-Flood people’s eating, drinking, and giving in marriage (Matthew 24:38, Luke 17:26-28) is a reference to alcoholism. However, when taken literally, the Greek word drinking Jesus used doesn’t necessarily imply drunkenness.[i] Jesus’ overall point about pre-Flood people was their lack of awareness and unwillingness to heed the signs of coming judgment. Indeed, all kinds of wickedness must have been swirling around within the human condition. Still, their most profound problem was their refusal to seek after God. The sinful human tendency to avoid God is still humanity’s most significant problem. Jesus knew complacency would become even more acute in the Last Days (Matthew 24:39-41), so He warned us to avoid the trap of assuming everything will always just be normal.

Noah Gets Drunk

This brings us to the curious situation of Noah, who found grace in the eyes of the Lord (Genesis 6:8) getting drunk (Genesis 9:21). We don’t have many details; Noah planted a vineyard (Genesis 9:20), drank wine, and became intoxicated (Genesis 9:21). The Bible is commendable in that it never tries to cover up the flawed nature of its heroes. Whether or not Noah intended to get drunk hardly matters in the grand scheme of the story. His drunkenness produced nakedness (Genesis 9:21-22), a condition already marked by God as deeply shameful (Genesis 3:7-11, 21). Ham accidentally discovered his father’s scandalous condition and told his brothers Shem and Japheth (Genesis 9:22). When Noah awoke from his drunken stupor and realized what Ham had done to him, he immediately pronounced a curse on the descendants of Ham (Genesis 9:24-25).

The Awful Aftermath of Noah’s Drunkenness

Speculation abounds as to what Ham did to his father to warrant such a harsh judgment.[ii] It’s safe to stick with the context and conclude that Ham took on a demeanor of disrespect towards his father. Rather than respectfully covering Noah’s nakedness and preserving his dignity, Ham gossiped about it to his brothers. Shem and Japheth wisely backed into their father’s tent and covered his shame without looking (Genesis 9:23). Noah’s failure is not a biblical license to excuse drunkenness. Noah was pre-law and pre-revelation, operating as best he could in a brand-new world full of uncertainty. He fell short, and the Bible wisely gives us the first recorded consequences of fermented wine. The Flood didn’t rid the universe of sin. It just gave humanity a fresh start. This tragic episode in Noah’s life story serves as a reminder of human righteousness’s frailty. It’s astounding how relevant Noah’s drunken failure is in today’s world. Wine lowered inhibitions, ushered in shameful nakedness and ripped a family apart. And, thousands of years later, intoxication is doing the same thing but on an epic scale.

It Just Gets Worse

The Bible’s second mention of drunkenness is even more horrific than the first. Lot had just barely escaped the fiery judgment of Sodom and Gomorrah (Genesis 19:1-29). He took his two surviving daughters to live in a cave because he feared the surrounding people (Genesis 19:30). His two daughters hatched a disgusting plan to get their father drunk so that they could have incestuous relations with him (Genesis 19:31-35). They desired to have children and preserve their future in some twisted way. Clearly, all those years living in Sodom had warped their morals. Their plan was successful to Lot’s abysmal shame, and from those incestuous children, two of Israel’s most antagonistic tribes were birthed: The Moabites and the Ammonites (Genesis 19:36).

This passage doesn’t explicitly condemn drunkenness or incest; it doesn’t have to. Every Israelite reader would have known these were sins to be avoided because two of Israel’s most troublesome enemies were spawned due to Lot’s drunken actions.[iii] Again, the Bible demonstrates that alcohol is at the center of familial brokenness, terrible judgment, and sexual deviancy. Furthermore, a pattern of generational curses and consequences emerges only nineteen chapters into the Bible directly linked to alcohol. The Bible becomes much more explicit and forceful in its condemnation of alcohol later, but these early chapters give implied warnings about alcohol’s evils. The Bible consistently sheds a negative light on drinking and the fallout surrounding it.

More Unfavorable Mentions

Nabal died of a stroke after insulting David and throwing a drunken party (1 Samuel 25:1-44). His name means “fool,” which fits perfectly with his actions. In one of King David’s vilest moments, he intentionally got Uriah drunk while trying to cover up that he had impregnated the poor man’s wife. When that didn’t work, King David arranged for Uriah to be killed (2 Samuel 11:1-26). Zimri assassinated wicked King Elah of Israel while Elah was drunk, fulfilling the prophecy of Jehu (1 Kings 16:7-14). A pagan king named Ben-Hadad made a strategic blunder in battle while in a drunken state (1 Kings 20:15-21). Interestingly misfortune befalls each of these people from Noah to King Ben-Hadad either while in their drunken stupor or shortly after they woke up.[iv] In my opinion, these stories alone give compelling reasons a wise Christian should avoid alcohol entirely without needing a single explicit biblical command.

Old Testament Warnings Against Alcohol: The Prophet Joel

4 That which the palmerworm hath left hath the locust eaten, and that which the locust hath left hath the cankerworm eaten, and that which the cankerworm hath left hath the caterpillar eaten. 5 Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth (Joel 1:4-5).

The prophet Joel viewed the locust plague as a manifestation of God’s displeasure due to His people’s sins, and, quite appropriately, he directed his first great caution, “Awake,” to a prominent class of sinners always present in any wicked society, the drunkards. The destruction of all vegetation, including the vineyards, would have interrupted and cut off the supply of intoxicants for years to come. Notably, Joel did not address this class as unfortunates overcome by some innocent disease. The Biblical view of drinking intoxicants and wallowing in drunkenness relates such conditions to wickedness and not to disease. As Shakespeare put it:[v]

O thou invisible spirit of wine, If thou hast no name to be known by, let Us call thee devil.[vi]

Unlike many of the other prophets, Joel did not condemn Israel for idolatry. Earlier in their history, when Joel was prophesying, idolatry was not the great sin in Israel. Joel only mentions one sin, the sin of drunkenness.[vii] It would be a grave error to overlook the gravity of this inference by the prophet Joel. Of course, the subtext is Israel’s spiritual drunken stupor, but their literal drunkenness is the obvious sin. Joel compares the easily visible sin of outward drunkenness to Israel’s spiritual indifference. Even more compelling is the parallel the prophet makes between intoxication and spiritual malpractice. How can intemperate people properly serve a temperate God? Joel pointed out the irony that God sent a plague of locusts cutting off Israel’s ability to remain intoxicated, forcing the people to become sober long enough to reflect on their sins and the resulting judgments of God.

Old Testament Warnings Against Alcohol: The Prophet Hosea

Wine has robbed My people of their understanding (Hosea 4:11, NLT).

In this blistering chapter (Hosea 4), God rebuked the Israelites, likening them to literal and figurative prostitutes. God described Israel’s culture as murderous, unfaithful, adulterous, unkind, dishonest, and idolatrous. Then God pinpoints why their society had become so awful because they didn’t have proper knowledge and understanding of God. Then God revealed the root of the problem: Wine has robbed My people of their understanding (Hosea 4:11, NLT). Notice, God did not say drunkenness has robbed My people of understanding. Wine compounds terrible decisions and poor judgment in all its recreational uses, usually resulting in spiritual ignorance and stupidity.

Old Testament Warnings Against Alcohol: The Prophet Isaiah

1 Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! 2 Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. 3 The crown of pride, the drunkards of Ephraim, shall be trodden under feet: But even these reel with wine and stagger from strong drink:

7 The priest and the prophet reel with strong drink; They are confused by wine, they stagger from strong drink; They reel while seeing visions, They stagger when pronouncing judgment. 8 For all the tables are full of filthy vomit, so that there is no place [that is clean] (Isaiah 28:1-3, 7-8).

Ephraim and Israel are synonymous terms for the ten northern tribes, also called Samaria. The picture here of drunkards is both literal and spiritual. They were in a stupor as far as spiritual understanding was concerned. In this instance, to be spiritually drunk is to be filled with pride.[viii] In this great city of abundance, drunkenness had become the prevailing sin, or rather, the root sin that spawned many other sins. Like the prophet Joel, Isaiah strikes at the source of the problem.

Religious leaders who were supposed to seek God’s word and give it to the people could not blame an ecstatic experience of the Spirit for their condition. They drank of other spirits.[ix] The debauched leaders were consumed by what they consumed. Though no doubt literal as well, the metaphorical “vomit” of cynicism poured out of Jerusalem’s leaders.[x] Spiritual leaders, “so-called” influenced by alcohol, spew out false guidance and lead their followers astray. Like so many other biblical passages, this passage links the consumption of strong drink with sin, bad judgment, spiritual lethargy, pride, misplaced confidence, and dereliction of duty.

Old Testament Warnings Against Alcohol: The Prophet Habakkuk

4 Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. 5 Yea also, because he transgresseth by wine, he is a proud man, neither keepeth at home, who enlargeth his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all nations, and heapeth unto him all people (Habakkuk 2:4-5).

Here the prophet Habakkuk points out the wickedness of the typical Babylonian: He was addicted to alcohol. War was his passion. The prophet described him as a man “who enlargeth his desire as [Hades], and is as death, and cannot be satisfied, but gathereth unto him all nations.” But wine was his downfall.[xi] Several translations render “transgresseth by wine” as “wine is treacherous” or “wine betrays.” Depicting wine or alcohol in general as a betrayer is a truism that reaches beyond Babylon’s vices. No different from people today; Babylonians drank for pleasure but found pain instead. Drinking aggravated their baser passions, and they became a perverted people. Habakkuk continues this theme a few verses later:

15 Woe unto him that giveth his neighbour drink, that puttest thy bottle to him, and makest him drunken also, that thou mayest look on their nakedness! 16 Thou art filled with shame for glory: drink thou also, and let thy foreskin be uncovered: the cup of the Lord’s right hand shall be turned unto thee, and shameful spewing shall be on thy glory (Habakkuk 2:15-16).

Babylon is now condemned for leading others, her neighbors, into debauchery by causing them to drink intoxicants.[xii] In verse fifteen, drunkenness is connected with immorality (that he can gaze on their naked bodies), and they often go hand in hand.[xiii] Beyond the shame and sin of nakedness, this Scripture’s context suggests that perverse sexual acts accompanied intoxication.[xiv] It doesn’t take a rocket scientist to notice the correlation between alcohol, indecency, and sexual immorality. Ancient biblical prophets understood by observation and logic what we know scientifically; alcohol lowers a person’s inhibitions and ability to exercise sound judgment. Inebriation leads to inhibition, inhibition often leads to indecency, and indecency often leads to sexual deviancy.

Old Testament Warnings Against Alcohol: The Prophet Daniel

1 Belshazzar the king made a great feast to a thousand of his lords and drank wine before the thousand. 2 Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein. 3 Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them. 4 They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone (Daniel 5:1-4).

Daniel prophesied during the time of Babylonian captivity when God’s people were essentially well-treated slaves in Babylon. We don’t know why but Belshazzar, king of Babylon, decided to throw a great feast. The Aramaic construction of “whiles he tasted the wine” from the text seems to imply “under the influence of the wine.”[xv] So, when Belshazzar became slightly drunk, he made a foolish decision he wouldn’t otherwise have made. He called for the sacred vessels taken from God’s holy temple in Jerusalem to be brought into the feast. Belshazzar and his entourage desecrated those holy vessels with wine and idolatrous worship. At that very moment, the hand of God wrote on the wall warning of Belshazzar’s judgment, and Belshazzar was assassinated that night (Daniel 5:5-30). Interestingly, Habakkuk condemned the Babylonians for their drunken lifestyle, and just a few years later, Daniel witnessed Babylon’s fall due to a drunken decision made by its king?

We can hardly misunderstand the importance of wine since Daniel mentions wine or drinking in each of the first four verses of chapter five. Daniel specifically links drinking with the pagan worship of gods of gold and silver, bronze, iron, wood, and stone. The curse of Deuteronomy 32:15 falls on those who practice idolatry.[xvi] And, later, Daniel rails against Belshazzar, saying, “…they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them (Daniel 5:23).” To be clear, Daniel explicitly connects not only Belshazzar’s idolatry but also the drinking of wine in sacred vessels to God’s wrath.

The Biblical Connection Between Alcohol and the Mishandling of Spiritual Things

I’m not taking liberty with the Bible to connect drinking with the mishandling of spiritual things. The story of Belshazzar alone is a great example. However, it’s worth noting that Daniel refused to drink the king’s wine after he was first taken captive by the Babylonians. More precisely, the Bible says, “Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank (Daniel 1:8)”. Most commentaries recognize two main reasons Daniel refused the king’s meat: 1) Babylonian meat would likely have been offered in sacrifice to false gods. 2) Babylonian meat would likely not be in keeping with Old Testament dietary laws.[xvii] However, the other foods Daniel agreed to eat would also have been dedicated to false gods rendering the first point unlikely.[xviii] Furthermore, accepting the second explanation supposes Daniel believed Babylonian wine was off-limits.

The question naturally emerges, why did Daniel refuse the king’s wine? I believe the answer is twofold, and we begin finding the solution by observing that it was the king’s meat and wine Daniel refused. This understanding leads us to the first of a twofold answer: Daniel avoided the luxurious diet of the king’s table to protect himself from being ensnared by the temptations of the Babylonian culture. He used a distinctive diet to retain his distinctive identity as a Jewish exile and avoid complete assimilation into Babylonian culture (which was the king’s goal with these conquered subjects).[xix] Two, to abstain from the Old Testament prohibition against “strong drink” (which we have already outlined to some degree), Jews customarily diluted wine with water. Some added three parts of water to wine, others six parts, and some as much as ten parts of water to one part of wine. The Babylonians did not dilute their wine.[xx]

In ancient times, wine and strong drink didn’t have the alcohol content associated with modern beverages. Diluting wine with water rendered it down to microscopically small levels of alcohol content. Even drinking the undiluted wine would have required drinking from early morning until night to achieve inebriation (Isaiah 5:11). Without jumping too far ahead into the New Testament, this is why Paul could write without hypocrisy, “Drink no longer water, but use a little wine for thy stomach’s sake and thine often infirmities (1 Timothy 5:23)”. Obviously, the wine mentioned by Paul is not meant as a beverage but as a medicine.[xxi] This Scripture no more authorizes drinking alcohol for pleasure than it prohibits the drinking of water. Timothy’s stomach trouble was probably due to the alkali (a mineral salt) in the water at Ephesus. For this reason, Paul recommended that Timothy use a little wine with that water to neutralize its harmful effect. Wine used for the stomach, according to ancient Greek writings on medicine, was often unintoxicating.[xxii]

Regarding Daniel, he refused the king’s wine out of wisdom and obedience to Scripture. Daniel was set apart for the Lord’s service, and Babylonian wine was contrary to that spiritual calling. Daniel knew that by honoring God and refusing the Babylonian lifestyle, he would be healthier than his pagan captors. By setting himself apart, he invited the favor of God into his life, and it was visible to everyone around him (Daniel 1:15-18). Beyond that, “God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams (Daniel 1:17)”. Because mind-altering substances didn’t bind Daniel, he was able to handle spiritual things properly. Before you assume I’m stretching Scripture to fit my view, let’s look at the priesthood, the Nazarite vow, and the Rechabites.

The Priesthood & Alcohol

8 And the Lord spake unto Aaron, saying, 9 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: 10 And that ye may put difference between holy and unholy, and between unclean and clean; 11 And that ye may teach the children of Israel all the statutes which the Lord hath spoken unto them by the hand of Moses (Leviticus 10:8-11).

It seems this commandment from God was not random. Nadab and Abihu, the sons of Aaron, had just offered strange fire before the Lord. God immediately responded by striking them dead with fire (Leviticus 10:1-7). In context, this prohibition suggests that intoxication led Nadab and Abihu to perform their blasphemous act.[xxiii] This commandment was necessitated by humanity’s inability to decipher the difference between “holy and unholy, and between clean and unclean” when under the influence of alcohol.

Alcohol dulls the senses and clearly makes someone “blemished.” Only priests in full possession of their faculties could enter the Sanctuary, for anything less was not worthy of God. God requires the very best. Therefore, to be under the influence of alcohol is clearly to be “unclean.” And the uncleanness remains until the total effects of the alcohol have worn off. And if they did enter under the influence of alcohol, they were in danger of immediate death, for it would be seen as a direct insult to the holiness of God. This statute was set as permanent for all time, stressing its seriousness. Paul takes this up concerning Christian worship when he says, “Do not be drunk with wine, in which is excess, but be filled with the Spirit… (Ephesians 5:18-20)”. A state of intoxication is dishonoring to God. To be in such a condition is to be less than the best for God and excludes us from His presence.[xxiv]

The broader point being made in the Levitical instruction to the priests is that God is holy, and nothing that comes short of that holiness should be permitted into His presence. Nothing ritually unclean could enter the Sanctuary, or it would be defiled.[xxv] Some have speculated that God gave the priests (and, by extension, the rest of us) a license to drink when they were off duty. However, this is not the case. Rather, God forcibly demonstrated the importance of sobriety as an individual draws closer to God’s presence. The stress is on the importance of keeping the Sanctuary and its precincts holy to bring home the holiness of God. It meant that purity would become a daily concern for all the people, both physically and morally.[xxvi]

The idea here is that for anyone to come short of God’s requirements is to be rendered unclean. The priesthood’s duty was to discern, teach, and demonstrate God’s statutes and requirements, both concerning rituals and life. God’s people must always seek to avoid any possible sources of defilement. They, too, must be holy. For us, the question must always be, how can we ensure that we are the best for God? What should we avoid that might make us less than the best? In our case, it is spiritual cleanness that we must encourage and spiritual uncleanness that we must avoid (2 Corinthians 7:1, Mark 7:20-23). And we should be daily concerned that we do so. We must not enter His presence unclean.[xxvii]

This passage in Leviticus (Leviticus 10:8-11) clarifies several straightforward reasons modern Christians should avoid alcohol altogether. First, it demonstrates that God views alcohol as rendering a person unholy and incompatible with His presence. Second, it clarifies that alcohol renders a person unworthy and incapable of handling spiritual things. And thirdly, New Testament saints of God are likened to the priesthood, living sacrifices, and temples of the Holy Ghost. Understanding the third point is probably the most crucial revelation a person needs to abstain from alcohol completely. So, let’s zero in on what it means for the Bible to liken saints to the priesthood, living sacrifices, and temples of the Holy Ghost.

New Testament Priesthood, Living Sacrifices & Temples of the Holy Ghost

And you are living stones that God is building into his spiritual temple. What’s more, you are his holy priests. Through the mediation of Jesus Christ, you offer spiritual sacrifices that please God (1 Peter 2:5, NLT).

Paul called the Church a “temple” (1 Corinthians 3:16, Ephesians 2:21) and “a dwelling” (Ephesians 2:22). Believers make up the Church and serve in it, ministering as a holy priesthood, offering spiritual sacrifices. All believers are priests (1 Peter 2:9, Hebrews 4:16, Revelations 1:6) and need no other mediator than Jesus Christ to approach God directly. Priestly service requires holiness (1 Peter 1:16, 22).[xxviii] Not only does God consecrate us as a temple to Himself, in which He dwells and is worshipped, but He also makes us priests. Peter mentions this double honor as a call to holiness and purity. Of the spiritual sacrifices, the first is the offering of ourselves, as Paul says in Romans 12:1. Like the ancient priesthood, we can’t offer anything until we present ourselves unto God as living sacrifices, which is done by denying ourselves.[xxix] As becomes clear in 1 Peter 2:9, Peter evoked Exodus 19:5–6 and Isaiah 61:6, emphasizing that as priests (as well as stones) in this new temple, believers offer spiritual sacrifices, not physical animal sacrifices (Hebrews 13:15).[xxx]

The gravity of what the above Scriptures mean for New Testament believers can’t be overemphasized. Although many try to avoid it, the reality is that God views Spirit-filled Christians as priests, temples, and sacrifices. The holy Spirit of God dwells within us, and His holiness will not mix with unholiness. God’s Spirit will not compete with intoxicating spirits for our time, energy, focus, attention, or adoration. Furthermore, the same timeless (Leviticus 10:9) commandments regarding moral behavior and purity, which applied to the priesthood, pertain to modern believers. That word spiritual, when applied to house and sacrifices (1 Peter 2:5), does not mean immaterial (humans are not supernatural persons), but rather influenced or dominated by the Holy Spirit; sharing the character of the Holy Spirit (Romans 1:11, 1 Corinthians 2:13, 15, 12:1, Galatians 6:1, Colossians 3:16). Christians are a new temple of God operating under the constant influence and power of the Holy Spirit.[xxxi]

The Nazarite Vow & Alcohol

A Nazarite was a person specially dedicated or separated unto God. They can be viewed as lay priests, although they were not necessarily Levites. Like priests, Nazarites were forbidden to drink wine or strong drink of any kind (Numbers 6:4).[xxxii] Nazarites were like standard-bearers to show other people the way. They shone brightly with the special glory of God (Lamentations 4:7).[xxxiii] When the prophet Amos chastised Israel and Judah for their backsliding, he mentioned the Nazarites:

11 And I raised up of your sons for prophets, and of your young men for Nazarites. Is it not even thus, O ye children of Israel? Saith the Lord. 12 But ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not (Amos 2:11-12).

Amos was reminding Israel and Judah that godly prophets and Nazarites were a distinct blessing from God. But instead of honoring and appreciating holy examples, they enticed the Nazarites to drink wine and commanded the prophets to be quiet. Amos considered this a particularly heinous sin for which God would make them “moan” with pain (Amos 2:13). I hope not, but someone might remain convinced that drinking in moderation is not a sin (later, we will examine the difficulty of defining moderation). However, let me give a firm warning: Enticing others to drink alcohol will likely invite the anger of God. If a person remains unconvinced and unconvicted, they should leave the godly convictions of others alone. God always calls us to give deference to firmer and stricter convictions than our beliefs (Romans 14:15-23). Otherwise, we are enticing that person to sin (Romans 14:23).

Although the Nazirite vow is an Old Testament concept, there is a New Testament parallel to the Nazirite vow. Once again, we are connecting back to Romans 12:1-2, where Paul states:

Therefore, I urge you, brothers, because of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God—this is your spiritual act of worship. Do not conform any longer to the pattern of this world but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will (ESV).

For Christians, the ancient Nazarite vow symbolizes the need to be separate from this world, a holy people consecrated to God (2 Timothy 1:9). Thankfully, in the New Testament, we are no longer bound by ceremonial and ritualistic laws that have no bearing on our salvation because of the work that Jesus accomplished. However, we are now called and enabled by the Holy Ghost to be even more separated unto God morally in many ways.

15 But as He who called you is holy, you also be holy in all your conduct, 16 since it is written, “You shall be holy, for I am holy.”

The Rechabites & Alcohol

18 And Jeremiah said unto the house of the Rechabites, Thus, saith the Lord of hosts, the God of Israel; because Ye have obeyed the commandment of Jonadab, your father, and kept all his precepts, and done according unto all that he hath commanded you: 19 Therefore thus saith the Lord of hosts, the God of Israel; Jonadab the son of Rechab shall not want a man to stand before me forever (Jeremiah 35:18-19).

We first read about Jonadab, the son of Rechab, in II Kings 10:15-23 when Jehu, the king of Israel, allied with Jonadab to destroy the followers of Baal. King Jehu knew Jonadab was zealous for God and an influential man. Together they completed what the prophet Elijah had begun. They killed all the worshippers of Baal.[xxxiv] So complete was this destruction that the pagan worship of Baal (which included human sacrifice, sometimes parents sacrificed their children) was wiped out in Israel, and the temple of Baal was torn down and made into a garbage dump.[xxxv]

In great wisdom, Jonadab commanded his family to abstain from wine and strong drink. He instructed them not to buy houses but to dwell in tents. He asked them not to plant vineyards or buy fields. Jonadab set standards to preserve his family both physically and spiritually. Some of his guidelines sound unreasonable to modern ears. But Jonadab wanted to ensure his family would survive the changes that would come to Israel when foreign invaders destroyed the nation. He took measures that permanently set them apart. He was preparing his family for the tragedies the prophets had been warning Israel about for years. Many other families didn’t survive the pagan invasions because they had been “living the good life.” But Jonadab’s family survived because they listened to the wisdom of their father.

Almost three hundred years after Jonadab’s death, the nation of Judah was in great turmoil. Idolatry was everywhere. Jerusalem was about to be captured, destroyed, and plundered by the Babylonians. Suddenly in the middle of all this turmoil, God said to Jeremiah, “Go find the descendants of Jonadab (Jeremiah 35:2).” They gathered the Rechabites together and offered them wine. Astonishingly, three hundred years later, the descendants of Jonadab refused wine and held to their father’s commandments. Jeremiah was using the Rechabites to illustrate faithfulness and obedience to the unfaithful and disobedient people of Judah. He wanted the leaders in Jerusalem to see what genuine dedication looked like. In Jeremiah 35:19, we see perhaps the most extraordinary promise given to a father and a family in the entire Bible. The word of the Lord came to Jeremiah saying, “Jonadab, the son of Rechab, shall not lack a man to stand before Me forever (Jeremiah 35:19).” Meaning, somewhere in our world today, at least one descendent of Jonadab is alive and serving the Lord.

Notice the enormous contrast the Bible spotlights between the families of Noah, Lot, and Jonadab. The involvement of alcohol brought lasting curses on the families of Noah and Lot. The absence of alcohol played a significant role in the physical and spiritual preservation of Jonadab’s family. If nothing else, the Rechabites further underscore the wisdom of complete temperance. The Rechabites’ biblical account gives a template for multi-generational family success: Holiness and separation from the world’s destructive habits and patterns. I am reminded of what Paul wrote:

15 And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? 16 And what agreement hath the temple of God with idols? For ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. 17 Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, 18 And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty (2 Corinthians 6:15-18).

Proverbs Warnings Against Alcohol

Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise (Proverbs 20:1).

Wine is pictured as a mocker, scoffing at the person foolish enough to drink it. Beer or strong drink is portrayed as a brawler. It not only bullies the drinker but turns him into an aggressive fool.[xxxvi] This verse is the beginning of a long series of warnings against strong drink by Solomon. Wise people, he said, will not be deceived by it. Other proverbs in the series point out that wine leads to poverty (Proverbs 21:17; Proverbs 23:21); it produces sorrow, strife, needless wounds, gossip, and red eyes (Proverbs 23:29–30); however desirable it may seem, it is a deceiver and harms all who drink it (Proverbs 23:31–32); it fills a person’s thoughts with lust and leads to adultery (Proverbs 23:33); and, finally, it is addictive and unpredictable (Proverbs 23:35).[xxxvii] Notice the alcoholic drink itself—not just its damaging effects—is described in disapproving terms—no matter how much or how little is used.[xxxviii]

The Foolishness of the Moderate Drinking Argument

It’s incredibly foolish to take one sip of alcohol! Suppose we go to the airport to board a plane, and as we present our tickets at the gate, we are told that one seat in every eighteen will fall through the floor before the flight is over. Startled, we ask which seats will fall. The attendant says, “We don’t know, but probably more of them are on the left side of the plane.” What person in his right mind would board such a plane? When someone takes his first drink, he is like a person who would board that plane. To embark on such a course is to risk becoming a confirmed drunkard before the journey of life is over. I’m certainly not the first to say it, but it’s worth repeating: If you never taste alcohol, you will never get drunk. Furthermore, if intoxication isn’t the goal, what is the point of drinking alcohol at all?

When the arguments for “moderate drinking” are made, several questions and problems arise. Why drink something so potentially destructive at all? When does intoxication begin? How drunk is too drunk? How do you know the moment before you’ve had too much (especially knowing that alcohol lowers inhibitions and weakens the ability to make wise decisions)? Maybe you’re willing to risk becoming a raging alcoholic, but do you want to gamble with your kids’ lives also? Is sipping a tiny bit of alcohol more important than being a stumbling block to others? Can you say beyond a shadow of a doubt that you’ve never drunk to excess? Could you give it up tomorrow if you were convinced drinking is a sin? How do others around you view your drinking habits?

The reality is this. No one starts out planning to be a drunkard. But it happens every single day. Because alcohol is a mocker, it’s like a serpent that strikes unpredictably with lightning speed. Everyone goes through terrible seasons of pain, disappointment, suffering, and discouragement. Sadly, it’s during those seasons many people lean on alcohol instead of the Lord. Many “moderate” drinkers have become full-blown drunkards in seasons of depression. Honestly, the words alcohol and moderation are paradoxical; it’s just not reasonable for an individual to believe they can coexist indefinitely. Ironically, every alcoholic I’ve known whose life was in shambles considered themselves a moderate drinker who had everything under control.

New Testament Warnings Against Alcohol: Jesus

And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. (Luke 21:34).

Because we don’t know the day or the hour of Jesus’ Second Coming, He warned us to keep a constant watch. Other Scriptures caution us to watch for the signs of His return, but Jesus instructed us to look inward and watch ourselves so that we will be ready and worthy when He returns. The prophets sometimes spoke of judgment as a trap that would catch the unprepared (Isaiah 8:14, Jeremiah 50:24, Ezekiel 12:13), and Jesus employed this exact terminology.[xxxix] Interestingly, The Living Bible provides the best modern translation of Jesus’ words:

Watch out! Don’t let my sudden coming catch you unawares; don’t let me find you living in careless ease, carousing and drinking, and occupied with the problems of this life, like all the rest of the world (Luke 21:34, TLB).

Alcohol, in all its various forms, is incompatible with a lifestyle of readiness for the rapture. Spiritual alertness is vital to the Christian lifestyle. We are like watchmen on the wall looking intently for the Lord’s return. Like soldiers, we are commissioned to prepare others for His return as well. Anything that dulls the senses, or weakens resolve, or misconstrues good judgment conflicts with our mission.

New Testament Warnings Against Alcohol: Paul & Peter

6 Therefore let us not sleep, as do others, but let us watch and be sober. 7 For they that sleep sleep in the night; and they that be drunken are drunken in the night. 8 But let us, who are of the day, be sober… (1 Thessalonians 5:6-8).

Some argue that Jesus was condemning drunkenness but not drinking in moderation. However, the apostle Paul understood precisely what Jesus meant, and he mirrored it in his first letter to the Thessalonian church. Paul is basically quoting Jesus’ comments from Luke 21:34. The context of this passage is very important and can only be intentionally misconstrued. In verse six, Paul uses the word “sober” in relation to alertness. In verse seven, he references drunkenness, symbolizing lostness. And again, in verse eight, Paul commands us to be “sober.” Paul’s use of the word sober wasn’t symbolic. That’s clear contextually, and because Paul could have utilized other Greek words to signal figurative soberness. However, he twice used the Greek word nepho, which means to abstain from wine.[xl]

The apostle Peter also echoed the words of Jesus from Luke 21:34 in his first letter:

But the end of all things is at hand: be ye therefore sober, and watch unto prayer (1 Peter 4:7).

Peter likely remembered Jesus’ injunction to abstain from drinking and his failure to stay awake in the garden of Gethsemane (Matthew 26:36-46) while writing, “…be ye therefore sober, and watch unto prayer.” Peter’s instructions were literal and figurative at the same time. Because you can’t be spiritually sober and physically influenced by spirits. Furthermore, Peter twice used the Greek word nepho (sober), which, as already mentioned, means literally to abstain from wine. 1 Peter 5:8 instructs us to be sober and vigilant because the devil is like a lion roaming around seeking to devour us. Peter made a profound connection between alcohol and vulnerability to Satanic attack.

Again, 1 Peter 1:13 tells us to “gird up the loins of our minds” and be “sober.” In the next verse (1 Peter 1:14), he commented that some might have acted differently out of ignorance, but he emphatically warned them not to conform to their former desires. Essentially, he called the Church to a higher level of holiness than the Jews had previously followed. He explains why by quoting the book of Leviticus: But as the One who called you is holy; you also are to be holy in all your conduct; for it is written, Be holy, because I am holy (1 Peter 1:15-16, HCSB).

Of course, there are numerous New Testament passages strongly condemning drunkenness and demanding temperance. These verses are straightforward and require minimal commentary, so for the sake of time, I’ll list the references for those who might wish to dig into them and leave it at that (1 Corinthians 5:11, 1 Corinthians 6:10, Galatians 5:21, Titus 1:7-8, 1 Timothy 3:2-3, Titus 2:2-3, 2 Peter 1:6).

Questions Answered: Did Paul Condone Drinking in Moderation?

And be not drunk with wine, wherein is excess; but be filled with the Spirit (Ephesians 5:18).

Paul’s directives contrast the differences between being under the influence of wine, which leads to reckless actions, and being under the influence of the Spirit, which results in joyful living.[xli] “Did Paul condone drinking wine in moderation?” is a question that understandably comes up over and over again from sincere and insincere people. I’ve already touched on this issue, but it’s such a common question that it deserves extra attention. Regarding Ephesians 5:18, many commentators argue that Paul condoned by omission moderate wine consumption because he only mentions drunkenness. As if staggering, falling down, slobbering drunkenness is the only drunkenness God forbids. However, in this instance, Paul’s consistent denunciations of drinking and calls for sobriety in other passages made it unnecessary for him to be redundant in Ephesians 5:18. Also, the King James Version’s translation of Ephesians 5:18, although accurate, is unfortunately easily misunderstood by modern readers. For example, “…wherein is excess…” sounds to some as if Paul is saying, “getting drunk is excessive but drinking up to the point of excess is fine.” The English Standard Version gives a clearer perspective:

And do not get drunk with wine, for that is debauchery, but be filled with the Spirit (Ephesians 5:18, ESV).

Paul didn’t intend to give a new revelation about drinking or drunkenness. Actually, he was building on a concept his readers already understood to signify the importance of being continuously refilled and controlled by the Holy Spirit. But confusion surrounding the Bible’s overall view of alcohol stems from modern readers’ disconnection to ancient times.

Questions Answered: A Little Wine for the Stomach?

Drink no longer water but use a little wine for thy stomach’s sake and thine often infirmities (1 Timothy 5:23).

The above verse is probably the most cited verse used to justify moderate drinking, which is laughable because there are far more troubling passages of Scripture to contend with than Paul’s medical advice to Timothy. And this was medical advice. Timothy’s stomach trouble was probably due to the alkali (a mineral salt) in the water at Ephesus. For this reason, Paul recommends that Timothy use a little wine with that water to neutralize its harmful effect. Wine used for the stomach, according to ancient Greek writings on medicine, was typically unintoxicating.[xlii]

Paul was certainly not telling Timothy to get drunk; in Paul’s day, most wine was watered down two parts water to every part wine, and wine was not distilled, so the alcohol content was not high. At the same time, before refrigeration and hermetic sealing, any grape juice that had been kept for some months after the last grape vintage included some alcohol content. Would we tell every Christian today with a stomachache to avoid water and go have a watered-down beer? Or was that simply the best remedy available in Paul’s day, in contrast to our own?[xliii] If a pastor advises someone to take NyQuil or go under anesthesia, it does not mean they are recommending recreational drugs or casual alcohol consumption.

Questions Answered: Not Given to Much Wine?

Likewise, must the deacons be grave, not double-tongued, not given to much wine… (1 Timothy 3:8).

Some interpret this as saying that deacons must not be habitual drinkers, which might seem to condone moderate alcohol consumption. However, in light of how strongly Paul condemns drunkenness (1 Corinthians 6:10), he probably had a different meaning in mind. Since there were many forms of wine available—both fermented (alcoholic) and unfermented—Paul is more likely advising self-control and warning against the excessive use of unfermented wine. In extremely pagan and self-indulgent cultures like Ephesus, excessive use of even non-alcoholic wine was prevalent. It often led to the use of other wines that were mixed and intoxicating. Essentially, Paul was emphasizing self-control and moderation in all areas of life, even in good things.[xliv] This answer and the previous explanations also apply to Titus 1:7 and Titus 2:3.

Questions Answered: Let Him Drink?

4 It is not for kings, O Lemuel, it is not for kings to drink wine; nor for princes strong drink: 5 Lest they drink, and forget the law, and pervert the judgment of any of the afflicted. 6 Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts. 7 Let him drink, and forget his poverty, and remember his misery no more (Proverbs 31-4-7).

This passage is a song by Bathsheba written for her son, Solomon. Therefore, these troubling verses (Proverbs 31:6-7) are not to be taken literally. In essence, she seems to be utilizing a condescending figure of speech by comparing the poor’s drunkenness to Solomon’s regality. By contrasting the plight of the poor and dying, Bathsheba exclaims that Solomon should consider himself above such lowly things. Her advice to Solomon is relevant to us as well. We, too, should abstain from judgment perverting influences like strong drink.

For those who struggle with that viewpoint, notice that the Hebrew word used for wine in this passage does not necessarily refer to fermented wine (more on that in a moment). I can’t imagine a worse prescription for curing depression (even by modern standards) than drunkenness. Furthermore, why differentiate between strong drink and wine unless there is a substantive difference between the two? I have no issue with the ancient medical practice of giving strong drink to the dying or those in terrible physical agony. Likewise, few Christians would have any problem with cancer patients taking morphine or a strong narcotic for pain. Only the cruelest-hearted would deny the use of medical narcotics to a hospice patient. Such medical practices are a far cry from recreational drug use or drinking.

Questions Answered: Did the Early Church Get Drunk During Communion Services?

For in eating every one taketh before other his own supper: and one is hungry, and another is drunken (1 Corinthians 11:21).

In addition to the Lord’s Supper, the Early Church held what was referred to as the agape feasts, much like a present-day church fellowship meal (2 Peter 2:13, Jude 1:12). These probably took place in homes where those in the Early Church often met for worship and fellowship. “One remains hungry, another gets drunk” could also be translated, “One remains hungry, another is filled to the full,” since the word “drunk” (Greek methuö) can refer to being intoxicated or to being filled or satisfied without reference to intoxication. The context of this verse clearly relates to the meal in general. When the Corinthians came together for their fellowship meals before eating the Lord’s Supper, some gathered in small groups, separated by social class, and ate separately (1 Corinthians 11:18-19). The poor, who could not contribute much, if any, to the meal, were often ignored and left hungry.

Paul condemned the behavior of those who ignored the poor (1 Corinthians 11:17) for three reasons: One, they were practicing and encouraging division in the Church. Two, they were humiliating members of the Church who were poor and probably coming directly from work without food (1 Corinthians 11:22). Three, some of the rich saints may have brought fermented wine and got intoxicated, which Paul would have considered even more unacceptable. Some interpreters, however, feel that Paul was not referring to an issue of intoxication here, or else he would have severely condemned it as he did elsewhere in the letter (1 Corinthians 6:10). He considered drunkenness not only as an issue of dishonor toward others but also a condition serious enough to cause people to turn from God’s kingdom (Galatians 5:21).[xlv]

Questions Answered: Was Jesus A Winebibber?

The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children (Matthew 11:19).

Glutton and drunkard were insults that denote a rebellious son who deserves to be put to death (Deuteronomy 21:18–21).[xlvi] Jesus compared John the Baptist’s rejection and his own to the behavior of childish brats who would not play either the wedding game or the funeral game (Matthew 11:7-22). Neither John’s ascetic abstinence (compared to mourning or singing a dirge at a funeral) nor Jesus’ enjoyment of food and drink (likened to dancing at a wedding feast) was satisfactory to the Pharisees. John was slandered with the charge of demon possession (Matthew 11:18), and Jesus was smeared as a glutton and drunkard because he associated with tax collectors and sinners. No doubt Jesus did associate with such folk, but the charges of drunkenness and gluttony were unsubstantiated lies, evidently circulated by the Pharisees, who objected to table fellowship with sinners.[xlvii] It’s almost dramatically comical that people use the lies of the Pharisees against Jesus to justify their winebibbing.

Questions Answered: Isn’t Aged Wine Fermented?

On this mountain, the Lord of hosts will make for all peoples a feast of rich food, a feast of well-aged wine, of rich food full of marrow, of aged wine well refined (Isaiah 25:6, ESV).

This eschatological passage is sometimes used against teetotalers to defend drinking aged (fermented) wine. The context of Isaiah’s prophecy is a victory celebration in Heaven given by the Lord for the saints. Apparently, some people find it easy to believe the Lord will happily get all the saints drunk in Heaven. Interestingly, this is a newer misunderstanding or misconstruing of Scripture, likely due to the English Standard Version’s uptick in popularity. The English Standard Version and many other translations butcher this verse and outlandishly alter its intended meaning by inexplicably adding the descriptors “aged” and “well-aged” to the word wine. Leaving hapless, low-information readers with the impression God approves of fermented wine. So much so that He will personally provide it for His people. One can only wonder if some of these modern translators had a pro-alcohol agenda? The King James Version is accurate although dated:

And in this mountain, shall the Lord of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined (Isaiah 25:6).

The words “aged” or “well-aged” are not in the Hebrew text. “Lees” is a good King James word meaning dregs or pulp. A banquet of “aged wine” (shemarim) is translated literally as “a banquet of preserves,” which probably refers to luscious grape juice that had been preserved for a long time for a particular purpose.[xlviii] And “refined” (zāqaq) is a Hebrew verb meaning to refine or to purify. The literal meaning of this word is to strain or extract. “Refined” is used about gold (1 Chronicles 28:18), silver (1 Chronicles 29:4, Psalms 12:6), and water (Job 36:27). It is also used regarding the purification of the Levites, comparing it to the refining of gold and silver (Malachi 3:3).[xlix] Interestingly, the prophetic wine Isaiah envisioned will be purified in every sense of the word.

Questions Answered: Did God Ok Strong Drink in the Old Testament

And thou shalt bestow that money for whatsoever thy soul lusteth after, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul desireth: and thou shalt eat there before the Lord thy God, and thou shalt rejoice, thou, and thine household (Deuteronomy 14:26).

This verse applies to special occasions for worship and thanksgiving by the entire household, including men, women, youth, and little children. The Hebrew word used here for “wine” (yayin) can indicate either fermented grape juice or unfermented grape juice. The Hebrew word for “fermented drink” (shekar) can be rendered “sweet drink.” This clarity removes the difficulty of suggesting that adults and children are commanded to worship God by consuming addicting and intoxicating beverages.[l] The purpose of the worship service was “that you may learn to revere the Lord your God always” (Deuteronomy 14:23). To properly worship God and learn to revere (regard with respect and honor) Him, we need to be alert and self-controlled (Ephesians 5:18, 1 Thessalonians 5:6-8).

We should note that the Levite priests were present at the worship service (Deuteronomy 14:27-29). As we’ve already covered, the priests were absolutely forbidden to have anything to do with strong drink. Breaking that commandment invited the death penalty (Leviticus 10:9). It would be contrary to God’s holy character to commend the free use of intoxicants by the worshipers while in the company of the priests. Also, the nature of the festival was a harvest feast, during which time fresh harvest products would be used (Deuteronomy 14:23). This suggests that new fresh juice (non-alcoholic) was available. In this instance, the New King James Version gives an accurate English translation:

And you shall spend that money for whatever your heart desires: for oxen or sheep, for wine or similar drink, for whatever your heart desires; you shall eat there before the Lord your God, and you shall rejoice, you and your household (Deuteronomy 14:26).

Some conservative scholars think (shekar) is best rendered “strong drink” and that it was fermented but low in alcohol content. Others note that Numbers 28:7 uses this same word for the content of a strong drink offering, indicating perhaps that the strong drink was not drunk by the people but used in a drink offering to the Lord.[li] While those are interesting thoughts, I lean heavily in favor of the viewpoint that the word “strong drink” is mistranslated in the King James Version. The New King James Version gives a much better picture of the original Hebrew wording. Regardless, we can rest assured God was not promoting a drunken worship celebration involving children in honor of His holiness.

Questions Answered: Did Jesus Turn Water into Fermented Wine?

9 When the ruler of the feast had tasted the water that was made wine and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom, 10 And saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now (John 2:9-10).

A quick Google search will show there’s a raging debate as to whether the Hebrew word for “wine” (yayin) only refers to wine that has fermented. Of course, pro-drinkers insist wine mentioned in both the Old and New Testaments is always fermented. For example, this is often cited to affirm the belief that Jesus’ first miracle endorsed the use of alcohol by turning water into fermented wine (John 2:1-11). “When men have well drunk” does not mean that they were intoxicated, though it is usually employed in that sense. In this context, it means when they have drunk sufficient, and the keenness of their taste has waned so that they could not readily distinguish the good from that which was worse.[lii]

There are numerous reasons to conclude that Jesus did not contribute to a drunken wedding celebration. Foremost in my mind is the reality that Jesus would not violate His Word: Woe unto him that giveth his neighbor drink, that puttest thy bottle to him, and makest him drunken (Habakkuk 2:15). It would have been scandalous to the highest degree had Jesus done such a thing. And not just in pharisaical circles but also among ordinary Jewish people. Furthermore, creating aged (fermented) wine would have been antithetical to the miracle’s message. Jesus demonstrated that His new wine is superior, as is everything tied to the new, Messianic age He was introducing.[liii] This introduction miracle is directly linked to the Feast of Pentecost, where the new wine of the Holy Ghost was first poured out upon the Church (Acts 2:1-18). The new fresh superiority of the wine at the wedding feast typified the new fresh superiority of the wine poured out at Pentecost. Ironically, skeptical onlookers at Pentecost also mistook the miracle for drunkenness, and Peter quickly assured them they were intoxicated by the Spirit, not alcohol (Acts 2:13-16).

Questions Answered: Does Yayin Always Mean Fermented Wine?

Those who argue that the Hebrew word yayin (wine) and its Greek equivalent oinos (wine) always refer to fermented wine are forced to ignore several salient Scripture passages. In both cases, the biblical word wine is used interchangeably to describe fresh juice or various levels of fermented juice, depending on the context. Yayin is a generic term used approximately 141 times in the Old Testament which speaks of all sorts of wine (yayin). Sometimes, yayin is applied to all kinds of fermented grape juice. On the other hand, yayin is used for describing the sweet unfermented juice of the grape. It can refer to fresh juice as it is pressed from grapes. Isaiah prophesied, “The treaders shall tread out no wine (yayin) in their presses” (Isaiah 16:10).” Likewise, Jeremiah said, “I have caused wine (yayin) to fall from the presses; none will tread without shouting (Jeremiah 48:33).” Jeremiah even refers to the juice still in the grape as (yayin) in Jeremiah 40:10-12.

Further evidence that yayin at times refers to unfermented juice of the grape is found in Lamentations, where the author describes nursing infants as crying out to their mothers for their everyday food of “corn and wine (Lamentations 2:12).” Also, The Jewish Encyclopedia [1901] states: “Fresh wine before fermentation was called yayin-mi-gat (wine of the vat).”[liv] Fermentation is just another word for corruption. The potato must first rot (corruption) to make vodka. There is no corruption in God’s kingdom! Fermentation, corruption represents sin which is contrary to the holiness of God (Galatians 6:8).

In Conclusion

Deeply welded into our sinful nature is the predisposition to seek confirmation for our preconceived ideas. Just like two thieves could hang next to Jesus and reach completely different conclusions about Him, we are vulnerable to misperceiving Truths hanging all around us. Why can two people read the same Scripture and walk away with opposing views? And why can those two people be wrong at the same time? Often, it’s because they view Scripture through the grimy lens of existing beliefs and confusing distortions.

Simply put, our flesh tends to believe what it wants to believe. That’s why Paul exclaimed that he died daily (1 Corinthians 15:31). A carnal unsubmitted mind will never understand spiritual things. While I do pray, this treatise will persuade someone to walk away from the alcohol. I realize it will take more than mere words formed into arguments to break that yoke. Whether I’m completely right or entirely wrong will make no difference to a person locked into a position or bound by addiction. Perhaps this will strengthen wavering resolve in the hearts of unsure saints. Maybe a leader’s tired hands will be lifted by this work. Hopefully, a sincere-hearted questioner will find food for thought in this resource.

Like so many others, I’ve seen first-hand the wreckage and waste accompanying even so-called moderate drinking. I’ve seen personalities freakishly changed by drink. I’m firmly planted in the category of people who do not need a Bible to be convinced that alcohol is harmful beyond measure and without redeeming value. I realize that for some people, the dilemma isn’t so black and white. Those people look for gray areas and live in the shadows. There’s no long-term warmth or comfort in those shadows. But I chose a long time ago to live in the light.


[i] Strong’s Greek Dictionary of the New Testament, s.v. “πίνω πίω πόω,” paragraph 4016. https://accordance.bible/link/read/Greek_Strong’s#4016

There are at least six interpretations about the nature of this crime:

1. It was an act of incest between Ham and his mother. This is based on the later use of the phrase father’s nakedness to refer to the mother as translated word for word in the NASB (e.g., Leviticus 18:8). This interpretation sometimes suggests that Canaan was the result of this act of incest.

2. It was an act of homosexuality between Ham and his father. This is based on taking the phrase what his youngest son had done to him (Genesis 9:24) as referring to a physical act.

3. It was an act of trespassing by Ham into his father’s tent.

4. It was an act of castration. This view is found in the Talmud, a Jewish collection of rabbinical law, law decisions, and comments on the Laws of Moses. It is seen as a power struggle in the family.

5. It was an act in which Ham attempted to achieve authority over his father by “blackmailing” him with his indecent exposure. Ham, in this view, desired to be head of the family.

6. It was a viewing (accidental or purposeful) in which Ham did not treat his father with respect because he spoke about his condition to his brothers.

The last interpretation seems the most natural, when all the circumstances are considered. Any improper action can be seen as an attempt to embarrass the father and as a result possibly to take leadership from the father. The actions of the brothers Shem and Japheth seem to contrast with the actions of Ham. Since they actually covered Noah’s nakedness, Ham apparently saw and left his father in a compromising position and then gossiped about it. Since Canaan has been mentioned previously (Genesis 9:18, 22) and Noah’s curse on Canaan appears immediate, Canaan is best seen as living at the time of this incident.

[ii]Kenneth O. Gangel and Stephen J. Bramer, Genesis, ed. Max Anders, vol. 1 of Holman Old Testament Commentary. Accordance electronic ed. (Nashville: B&H Publishing Group, 2002), 94-95. https://accordance.bible/link/read/Holman_Bible_Commentary#1043

[iii] Edwin A. Blum and Jeremy Royal Howard, eds. HCSB Study Bible: Holman Christian Standard Bible. Accordance electronic ed. (Nashville: Holman Bible Publishers, 2010), paragraph 1747. https://accordance.bible/link/read/HCSB_Study_Bible#1747

[iv] Joe Cathey, Holman Illustrated Bible Dictionary, s.v. “DRUNKENNESS,” paragraph 4819. https://accordance.bible/link/read/Holman_Dictionary#4819

[v] Coffman, James Burton. “Commentary on Joel 1”. “Coffman Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/joel-1.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

[vi] William Shakespeare, Othello, Act II, Sc. 3. Line 285.

[vii] McGee, J. Vernon. Thru the Bible Commentary, Vol. 27: Hosea & Joel. Nashville, TN: Thomas Nelson Publishers, 1991.

[viii] J. Vernon McGee, Proverbs—Malachi, vol. III of Thru the Bible. Accordance electronic ed. (Nashville: Thomas Nelson, 1982), paragraph 30067. https://accordance.bible/link/read/McGee-Thru_Bible#30067

[ix] Trent C. Butler, Isaiah, ed. Max Anders, vol. 15 of Holman Old Testament Commentary. Accordance electronic ed. (Nashville: B & H Publishing Group, 2002), 164. https://accordance.bible/link/read/Holman_Bible_Commentary#57819

[x] Lane T. Dennis and Wayne Grudem, eds. The ESV Study Bible. Accordance electronic ed. (Wheaton: Crossway Bibles, 2008), paragraph 11539. https://accordance.bible/link/read/ESV_Study_Bible#11539

[xi] John Phillips, Exploring the Minor Prophets, John Phillips Commentary Series. Accordance electronic ed. (Grand Rapids: Kregel Publications, 1998), 212. https://accordance.bible/link/read/Phillips_Commentary#35650

[xii] David W. Baker, Nahum, Habakkuk, and Zephaniah: An Introduction and Commentary, vol. 27 of Tyndale Old Testament Commentaries. IVP/Accordance electronic ed. (Downers Grove: InterVarsity Press, 1988), 64. https://accordance.bible/link/read/Tyndale_Commentary#38672

[xiii] Stephen R. Miller, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi, ed. Max Anders, vol. 20 of Holman Old Testament Commentary. Accordance electronic ed. (Nashville: B & H Publishing Group, 2004), 63. https://accordance.bible/link/read/Holman_Bible_Commentary#73119

[xiv] NIV Biblical Theology Study Bible. Accordance electronic ed. (Grand Rapids: Zondervan, 2015), paragraph 19110. https://accordance.bible/link/read/NIV_Biblical_Theology_SB#19110

[xv] Eugene Carpenter, “Daniel,” in Ezekiel Daniel, vol. 9 of Cornerstone Biblical Commentary. Accordance electronic ed. (Carol Stream: Tyndale House Publishers, 2010), 374. https://accordance.bible/link/read/Cornerstone_Commentary#77030

[xvi] Kenneth O. Gangel, Daniel, ed. Max Anders, vol. 18 of Holman Old Testament Commentary. Accordance electronic ed. (Nashville: B & H Publishing Group, 2001), 132. https://accordance.bible/link/read/Holman_Bible_Commentary#67248

[xvii] Dwight J. Pentecost, Daniel (The Bible Knowledge Commentary; ed. John F. Walvoord and Roy B. Zuck; Accordance electronic ed. 2 vols.; Wheaton: Victor Books, 1985), 1:1330. https://accordance.bible/link/read/BK_Commentary#16837

[xix] Lane T. Dennis and Wayne Grudem, eds. The ESV Study Bible. Accordance electronic ed. (Wheaton: Crossway Bibles, 2008), paragraph 14336. https://accordance.bible/link/read/ESV_Study_Bible#14336

[xx] Dwight J. Pentecost, Daniel (The Bible Knowledge Commentary; ed. John F. Walvoord and Roy B. Zuck; Accordance electronic ed. 2 vols.; Wheaton: Victor Books, 1985), 1:1330-1331. https://accordance.bible/link/read/BK_Commentary#16838

[xxi] J. Vernon McGee, 1 Corinthians—Revelation, vol. V of Thru the Bible. Accordance electronic ed. (Nashville: Thomas Nelson, 1983), 454. https://accordance.bible/link/read/McGee-Thru_Bible#60675

[xxii] Donald Stamps and J. Wesley Adams, eds. Fire Bible Notes. Accordance electronic ed. (Springfield: Life Publishers International, 2009), paragraph 11985. https://accordance.bible/link/read/Fire_Bible_Notes#11985

[xxiii] John MacArthur, The MacArthur Study Bible, Accordance electronic ed. (Nashville: Thomas Nelson, 2013), paragraph 3077. https://accordance.bible/link/read/MacArthur_Study_Bible#3077

[xxiv] Pett, Peter. “Commentary on Leviticus 10:9”. “Peter Pett’s Commentary on the Bible “. https://www.studylight.org/commentaries/pet/leviticus-10.html. 2013.

[xxv] Pett, Peter. “Commentary on Leviticus 10”. “Peter Pett’s Commentary on the Bible “. https://www.studylight.org/commentaries/eng/pet/leviticus-10.html. 2013.

[xxvi] Pett, Peter. “Commentary on Leviticus 10”. “Peter Pett’s Commentary on the Bible “. https://www.studylight.org/commentaries/eng/pet/leviticus-10.html. 2013.

[xxvii] Pett, Peter. “Commentary on Leviticus 10”. “Peter Pett’s Commentary on the Bible “. https://www.studylight.org/commentaries/eng/pet/leviticus-10.html. 2013.

[xxviii] Roger M. Raymer, 1 Peter (The Bible Knowledge Commentary; ed. John F. Walvoord and Roy B. Zuck; Accordance electronic ed. 2 vols.; Wheaton: Victor Books, 1983), 2:845. https://accordance.bible/link/read/BK_Commentary#30327

[xxix] John Calvin, Calvin’s Commentaries (Complete), trans. John King, Accordance electronic ed. (Edinburgh: Calvin Translation Society, 1847), paragraph 97601. https://accordance.bible/link/read/Calvin#97601

[xxx] John H. Walton and Craig S. Keener, eds. NIV Cultural Backgrounds Study Bible. Accordance electronic ed. (Grand Rapids: Zondervan, 2016), paragraph 17181. https://accordance.bible/link/read/NIV_Cultural_SB#17181

[xxxi] Wayne A. Grudem, 1 Peter: An Introduction and Commentary, vol. 6 of Tyndale New Testament Commentaries. IVP/Accordance electronic ed. (Downers Grove: InterVarsity Press, 1988), 105. https://accordance.bible/link/read/Tyndale_Commentary#59428

[xxxii] NIV Biblical Theology Study Bible. Accordance electronic ed. (Grand Rapids: Zondervan, 2015), paragraph 3685. https://accordance.bible/link/read/NIV_Biblical_Theology_SB#3685

[xxxiii] John Calvin, Calvin’s Commentaries (Complete), trans. John King, Accordance electronic ed. (Edinburgh: Calvin Translation Society, 1847), paragraph 5239. https://accordance.bible/link/read/Calvin#5239

[xxxiv] Edwin A. Blum and Jeremy Royal Howard, eds. HCSB Study Bible: Holman Christian Standard Bible. Accordance electronic ed. (Nashville: Holman Bible Publishers, 2010), paragraph 14458. https://accordance.bible/link/read/HCSB_Study_Bible#14458

[xxxv] A. H. Sayce, ISBE, s.v. “Baal (1),” paragraph 6416. https://accordance.bible/link/read/ISBE#6416

[xxxvi] Max Anders, Proverbs, ed. Max Anders, vol. 13 of Holman Old Testament Commentary. Accordance electronic ed. (Nashville: B & H Publishing Group, 2005), 198. https://accordance.bible/link/read/Holman_Bible_Commentary#49971

[xxxvii] John Phillips, Exploring Proverbs, Volume Two, John Phillips Commentary Series. Accordance electronic ed. (Grand Rapids: Kregel Publications, 1996), 56. https://accordance.bible/link/read/Phillips_Commentary#24180

[xxxviii] Donald Stamps and J. Wesley Adams, eds. Fire Bible Notes. Accordance electronic ed. (Springfield: Life Publishers International, 2009), paragraph 4746. https://accordance.bible/link/read/Fire_Bible_Notes#4746

[xxxix] John H. Walton and Craig S. Keener, eds. NIV Cultural Backgrounds Study Bible. Accordance electronic ed. (Grand Rapids: Zondervan, 2016), paragraph 12568. https://accordance.bible/link/read/NIV_Cultural_SB#12568

[xl] Strong’s Greek Dictionary of the New Testament, s.v. “νήφω,” paragraph 3443. https://accordance.bible/link/read/Greek_Strong’s#3443

[xli] Edwin A. Blum and Jeremy Royal Howard, eds. HCSB Study Bible: Holman Christian Standard Bible. Accordance electronic ed. (Nashville: Holman Bible Publishers, 2010), paragraph 22602. https://accordance.bible/link/read/HCSB_Study_Bible#22602

[xlii] Donald Stamps and J. Wesley Adams, eds. Fire Bible Notes. Accordance electronic ed. (Springfield: Life Publishers International, 2009), paragraph 11985.https://accordance.bible/link/read/Fire_Bible_Notes#11985

[xliii] Craig Keener, The Bible in its Context, Accordance electronic ed. (Altamonte Springs: Oak Tree Software, 2015), 39. https://accordance.bible/link/read/Keener-Context#433

[xliv] Donald Stamps and J. Wesley Adams, eds. Fire Bible Notes. Accordance electronic ed. (Springfield: Life Publishers International, 2009), paragraph 11961. https://accordance.bible/link/read/Fire_Bible_Notes#11961

[xlv] Donald Stamps and J. Wesley Adams, eds. Fire Bible Notes. Accordance electronic ed. (Springfield: Life Publishers International, 2009), paragraph 10620. https://accordance.bible/link/read/Fire_Bible_Notes#10620

[xlvi] Walter J. Harrelson, eds. The New Interpreter’s Study Bible. Accordance electronic ed. (Nashville: Abingdon Press, 2003), paragraph 15714. https://accordance.bible/link/read/NISB#15714

[xlvii] David L. Turner, “The Gospel of Matthew,” in Matthew Mark, vol. 11 of Cornerstone Biblical Commentary. Accordance electronic ed. (Carol Stream: Tyndale House Publishers, 2005), 162. https://accordance.bible/link/read/Cornerstone_Commentary#89927

[xlviii] Donald Stamps and J. Wesley Adams, eds. Fire Bible Notes. Accordance electronic ed. (Springfield: Life Publishers International, 2009), paragraph 5293. https://accordance.bible/link/read/Fire_Bible_Notes#5293

[xlix] The Complete Word Study Dictionary: Old Testament, s.v. “ז,” 301-302. https://accordance.bible/link/read/CWSD-OT#3374

[l] Donald Stamps and J. Wesley Adams, eds. Fire Bible Notes. Accordance electronic ed. (Springfield: Life Publishers International, 2009), paragraph 1627. https://accordance.bible/link/read/Fire_Bible_Notes#1627

[li] Charles Caldwell Ryrie, eds. The Ryrie Study Bible. Expanded, Accordance electronic ed. (Chicago: Moody Press, 1995), paragraph 2891. https://accordance.bible/link/read/Ryrie#2891

[lii] Albert Barnes, Barnes’ Notes on the New Testament, Accordance electronic ed. (Altamonte Springs: OakTree Software, 2006), paragraph 6497. https://accordance.bible/link/read/Barnes’_Notes_(NT)#6497

[liii] NIV Biblical Theology Study Bible. Accordance electronic ed. (Grand Rapids: Zondervan, 2015), paragraph 23006. https://accordance.bible/link/read/NIV_Biblical_Theology_SB#23006

[liv] Singer, Isidore, Ph.D, Projector and Managing Editor. Entry for ‘Wine’. 1901 The Jewish Encyclopedia. https://www.studylight.org/encyclopedias/eng/tje/w/wine.html. 1901.

Consistency – 16 Keys To Outstanding Leadership (Article + Podcast)

When it comes to leadership of any kind, consistency is a vital component of success. Often, highly creative personalities struggle with consistency, severely limiting what would otherwise be a dynamic leadership style. But, of course, that’s a generalization, and leaders of all types struggle to be consistent. People are drawn to consistency, but it takes time to demonstrate real and effective consistency in leadership. For example, studies of churches, businesses, and corporations indicate that it takes roughly five years for the organization to hit its full growth potential when a new leader arrives. Why? Because quality consistency in leadership, by definition, cannot be modeled overnight. Below are sixteen key areas where consistency makes the difference between bad, good, and outstanding leadership.

1. Consistency of Time

  1. Understanding the value of your time and everyone else’s time matters. If you disrespect other peoples’ time, they will eventually disrespect you. Be on time, be timely, be efficient, and as often as possible, be brief. If you don’t habitually waste people’s time, they’ll forgive you when you need to take their time. All great leaders understand the value of managing time.

If you disrespect other peoples’ time, eventually they will disrespect you.

2. Consistency of Dependability

  1. If you say it, mean it. If you mean it, do it. If people can’t depend on you, they won’t trust you, and if they don’t trust you, outstanding leadership is not possible. Inevitably, you will inadvertently let someone down. Don’t be too proud to apologize.

If you say it, mean it. If you mean it, do it. If people can’t depend on you, they won’t trust you, and if they don’t trust you, outstanding leadership is not possible.

3. Consistency of Emotions & Temperament

  1. Okay, so we all have mood swings. Most great leaders feel things intensely, and that’s a good thing. It channels energy and propels creativity. But drastic emotional fluctuations left unchecked hurt people. People shouldn’t have to wonder if you’re going to randomly lose your temper, cry without provocation, or become morose. People will excuse a temperamental leader for a while (especially if they’re mega-talented, a super-genius, or ultra charismatic), but eventually, they’ll abandon ship, searching for less drama.

4. Consistency of Study

  1. Leaders never stop learning, and learners never stop studying. Once you think you know all you need to know, you are arrogant and irrelevant.

Leaders never stop learning, and learners never stop studying. Once you think you know all you need to know, you are arrogant and irrelevant.

5. Consistency of Routine

  1. I’m not suggesting that leaders should do the same thing, at the same time, every day. But some level of routine must be realized, or a lifestyle of consistency is not possible.

6. Consistency of Organization

  1. It can vary in style, intensity, and beauty; but you must be organized and know how to organize others.

7. Consistency of Spiritual Discipline

  1. For ministerial leadership, this goes without saying. But regardless, strong spiritual disciplines of Bible reading, prayer, and devotion strengthen every area of a leader’s life.

8. Consistency of Kindness

  1. Be kind all the time (including to those who can do nothing for you). Some leaders erroneously believe that their other strengths make this unnecessary. Not so. Kindness is not weakness. Harshness is not strength. It takes more effort to be consistently kind than visa verse. An unkind leader will negate all other skills. And yes, you can be kind and authoritative at the same time.

Be kind all the time (including to those who can do nothing for you).

Kindness is not weakness. Harshness is not strength. It takes more effort to be consistently kind than visa verse.

9. Consistency of Authenticity

  1. To phrase it another way, always be genuine and real. Be transparent; that doesn’t mean that you have to wear your heart on your sleeve or air all the dirty laundry. But remember, authenticity is the opposite of fakery. Be open, be honest, be humble, be authentic.

10. Consistency of Integrity

  1. Integrity is one of those words with a broad spectrum of meaning that can be hard to pin down. By default, we usually define integrity as honesty, and that is correct but incomplete. In the tech world, they use the term “integrity checking,” meaning they are analyzing the data to ensure that it lacks corruption and maintains internal integrity. Engineers use the term “structural integrity” about structurally sound buildings. Governments use the term “territorial integrity” when describing a nation or region that is undivided and sovereign. With that in mind, a leader with integrity is continually checking the areas of his life that others can’t see for corrupted data, maintaining structural soundness, and guarding against divisions. The integrity of your organization will be a reflection of your virtue.

The integrity of your organization will be a reflection of your virtue.

11. Consistency of Core Values

  1. Once you have identified, defined, and clearly articulated your core values, you must consistently implement those values. A core value is not a core value if it fluctuates. Your personal and corporate core values must be united and inform every action and decision from the top down. It would be best if you firmly believed in your core values, or you will change them when things get tough. Without core values, you become a slave to flaky emotions and the fickleness of fads. Everything you do flows from your core values.

Without core values, you become a slave to flaky emotions and the fickleness of fads. Everything you do flows from your core values.

12. Consistency of Maturation & Growth

  1. Look at where you are compared to where you were five years ago. Go ahead. Hopefully, you have grown and matured personally. Don’t buy the lie that you’ve peaked or plateaued. You must model personal growth and maturation. Set goals, stretch your limits, dream big, get better, and never settle for personal stagnation. If you do, they will too. Also, you cannot mature if you are not self-aware. Self-awareness is literally one of the most defining aspects of a great leader. If you think you’re great when you’re not, you’ll never work to get better. If you think your weakness is your strength, you’ll never mature. Find ways to evaluate yourself, seek counsel, seek brutally honest mentors, take the blinders off, listen to constructive criticism, expose yourself to leaders who inspire you to stretch. You will find the motivation to grow.

Set goals, stretch your limits, dream big, get better, and never settle for personal stagnation.

Find ways to evaluate yourself, seek counsel, seek brutally honest mentors, take the blinders off, listen to constructive criticism, expose yourself to leaders who inspire you to stretch.

13. Consistency of Fairness

  1. Treat yourself and others fairly. It’s really that simple. Leaders who hold one standard for this person and another for that person lose everyone’s respect over time.

Leaders who hold one standard for this person and another for that person lose everyone’s respect over time.

14. Consistency of Creativity

  1. Creativity is hard. Admittedly, it comes more naturally for some. However, even for those who are wired to be creative, it takes hard work. I know it sounds antithetical to this article’s central theme, but predictability is the enemy of growth when it comes to creativity. Have dreams, use imagination, and be original.

15. Consistency of Healthy Change & Adjustment

  1. Again, I know it sounds strange to write an article about consistency and tell people to be willing to make changes and adjustments. Paradox? No. You can be consistent in every area mentioned above and yet remain flexible when and where necessary. Great leaders know when to throw out bad ideas and implement better ones. Great leaders know when to make small tweaks and significant adjustments when needed. Inflexible leaders crack underneath the pressure of constantly changing demands and environments. Not all change is healthy, but total unwillingness to adjust is always deadly.

Inflexible leaders crack underneath the pressure of constantly changing demands and environments. Not all change is healthy, but total unwillingness to adjust is always deadly.

16. Consistency of Humility

  1. Outstanding leaders remain great by remaining humble. Arrogance and pride not only repel people but it produces sloppiness and intense feelings of entitlement. Entitled leaders are not only toxically obnoxious, but their followers emulate their example. Eventually, the entire organization from the top down expects everyone else to do everything else. Chaos and unproductiveness always plague entitled leadership. Many leaders begin with humility and gradually become arrogant. Carefully guard against the drift towards pride that power and success often set into motion. Furthermore, a leader doesn’t have to be wildly successful to be prideful; even sub-par leaders often struggle with arrogance.

Arrogance and pride not only repel people but it produces sloppiness and intense feelings of entitlement.

Chaos and unproductiveness always plague entitled leadership.

Guard against the drift towards pride that power and success often sets into motion.

For the record, I did not write this article from the perspective of a great leader lecturing less great leaders. At any given time, I’m working to be more consistent in at least five of these areas. Often, I’m more consistent at being inconsistent. In keeping with key 9, you should know that I am weakest in 5, 6, 9, and 15. 

Ryan French

AVP Episode Featuring the Article, Consistency (16 Keys to Outstanding Leadership)

Praising the Lord in All Things

We sat holding our newborn baby, watching as the doctor drew a diagram. It was a heart. He drew what it should look like. Then he drew it with the four abnormalities of the congenital defect known as tetralogy, the condition with which our first son, Ryan, was born. At first, my untrained eyes didn’t even recognize the blueness around his little eyes and lips. We found ourselves in the midst of a journey for which we were so unprepared, a long walk of faith. But in those first few moments that day with the heart specialist, our world changed forever, and I was about to join the ranks of the “hospital moms!”

As home missionaries to a western Chicago suburb, we expected sacrifices and hardships, financial and personal. But we never expected anything like this. In fact, over the next six years, Ryan underwent four complex open-heart surgeries, at three months, eighteen months, four years, and five years of age.  And, each time, the surgeon was working only millimeters from Ryan’s coronary artery. Thankfully, the Lord understands when we question our circumstances, knowing that we see “through a glass darkly.” These were undoubtedly the “desert of our days,” and our faith, like never before, would have to stand the test of fire. Like the three Hebrew children, we came to realize that faith is not merely knowing “God is able to deliver us.” We, too, prayed, “but if not,” as the operating room doors closed before us, only to find that same God standing with us in the midst of the fire.

Each was supposed to be the last, yet we came to the day we had to tell Ryan that he needed a fourth surgery. I will never forget the difficulty of explaining that to a five-year-old with vivid memories of his hospital experiences. For two years, he was the poster child for the Chicago Metropolitan Heart Association. At the news of the surgery, his blue eyes filled with tears. “What did I do wrong?” he asked. Quickly, we reassured him that he’d done nothing wrong. Nevertheless, the test of faith had come yet again. But, at age eight, when a previously inserted patch began to leak, and surgery was inevitable, the miracle came! My husband was preaching a camp on the east coast when, in the middle of the service, the Lord spoke to him that He had just healed Ryan! The doctor soon confirmed it. The leak had, indeed, sealed off—this time, God had chosen to deliver from the fire.

Our hospital journey, though, was not ended. We had now been blessed with two more sons, Jonathan, two, and six-month-old Nathan. The same week of Ryan’s miracle, Jonathan, began limping and could barely walk. The doctor, after blood work and scheduling orthopedics, reassured us – lightning rarely “strikes twice in the same place.” Still, we felt something was very wrong. His fever spiked, and he became lethargic. Then, suddenly, I had a sense of “knowing” exactly what was wrong. I shared it with my husband. With news now about the second of our sons, we received the call from our concerned family doctor, “I hate to have to tell you this, Reverend and Mrs. French.” Then, he said the very words I had spoken to my husband earlier, “Jonathan has leukemia!” We were to leave immediately for Chicago’s Children’s Memorial.

In the early morning hours, though dazed, the first miracle in this fiery trial became clear. As Jonathan was diagnosed with acute lymphatic leukemia, God had given me a word from Him. Then, the Lord said to me, “I spoke to you to assure you that I am here. I know all about it. My face is turned in your direction.” As battle-weary as we were, I desperately needed extra grace, so the Lord prepared the way, a peace beyond understanding. Nevertheless, the seemingly endless chemo, the needles, the non-sedated bone marrow aspirations, the spinals – were all incredibly difficult. But, early into treatment, I was blessed to hear Sis. Nona Freeman minister on the subject: “Praising the Lord in All Things!” God used it mightily. God was reminding me of the source of my strength amidst the trial – the power of praise!

Praise God for his mighty power! Twice God delivered Jon as he went into life-threatening septic shock, as doctors worked feverishly over him to save him. One day a newly purchased minivan suddenly appeared in our driveway, keys and all! Later, at a particularly low point, Jon could barely eat, yet the doctors allowed us to take him to his great grandfather’s funeral near St. Jude hospital. So we took him, as well, to a special service nearby for prayer. My husband’s unsaved step-father joined us and wanted to hold his grandson as they anointed him. The Lord’s touch was instantaneous, with Jon immediately asking his grandpa for something to eat! Powerfully moved, grandpa returned the next week and received the Holy Ghost!

The mountain of medical bills was miraculously wiped out, with one incredibly huge sum forgiven in total because they inexplicably lost the account! The trials left no hint of smoke, only the sweet aroma of the presence of the One Who stood with us in the midst of the fire. Both Ryan and Jon are well and active in the church we pastor in Atlanta, Ryan serving as Associate Pastor and Jon as a vital part of our youth and music ministry. To God be the glory.

The trials left no hint of smoke, only the sweet aroma of the presence of the One Who stood with us in the midst of the fire.


Podcast Episode with Mom (Rebecca French

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Rebecca French, alongside her husband, Dr. Talmadge French, has faithfully served the members of Apostolic Tabernacle in Jonesboro, Georgia, for ten years. They have been married and leading in numerous ministry capacities for forty-three years. Rebecca’s greatest joy is that her three sons, their wives, and her six grandchildren serve the Lord.

9 Things to Remember When You’re Hurting

Hurt comes to everyone’s life in one way or another. For some, it’s more severe than others. Of course, when we use a generic term like hurt, it can mean physical, emotional, or spiritual damage. It can even be a potent combination of the three. It usually becomes a blend of the three because when we are hurting in one area, it bleeds into the other two eventually. A friend once said, “Don’t let your pain go to waste.” That’s stuck with me for many years. Every hardship has a lesson (or multiple lessons) embedded within it. Indeed, this is the essence of Paul’s anointed thinking when he wrote of learning to be content in every situation. (Philippians 4:11) Below are nine things to remember when hurting humbly written from one hurt person to another.

Below are nine things to remember when hurting humbly written from one hurt person to another.

1. You’re not the only one hurting.

Pain has a way of causing us to turn inward and become unintentionally selfish. It’s easy to forget that others are hurting too. Understanding others have pain, too, doesn’t minimize or detract from what we’re going through. But it keeps our pain in perspective when we realize others have their own unique hurts and problems. There are extreme times of trauma when we need those closest to us to drop everything and be available. However, those moments can’t and won’t last forever. It’s intensely selfish to assume our hurt is the worst hurt. It’s also incredibly freeing to know that we are not alone in our pain. Finding someone who has experienced similar difficulties and recovered is often the most encouraging thing we can do.

Pain has a way of causing us to turn inward and become unintentionally selfish. It’s easy to forget that others are hurting too.

It’s intensely selfish to assume our hurt is the worst hurt. It’s also incredibly freeing to know that we are not alone in our pain. Finding someone who has experienced similar difficulties and recovered is often the most encouraging thing we can do.

I had to undergo four open-heart surgeries as a child. I was six when they operated on my heart the fourth time. Not too many years after my recovery, Jonathan, my younger brother, was diagnosed with leukemia and underwent years of treatment (you can read more about those testimonies here). My family spent lots of time in and around hospitals. Huge chunks of my childhood memories revolve around painful medical procedures. I have a vivid memory of being very young, lying in a hospital bed with tubes in and around my body, feeling like the most hurt kid on earth. Suddenly, the door flung open, and two nurses wheeled in a young boy missing both his legs. He was groaning with pain, and at that moment, the realization dawned on me that my pain was not the only pain in the world. To this day, if I start to feel like my pain is the only pain in the world, I walk into a children’s hospital and remember that hurt is a universal human condition.

2. Hurt doesn’t give anyone a license to be a jerk.

Years ago, I heard an old farmer tell the story of how one of his prized Tennessee walkers managed to escape his stable on a warm summer afternoon. After hours of searching, the old man found his treasured horse hopelessly tangled in rusty old barbed wire fencing. It broke the farmer’s heart watching that majestic beast trying in vain to break free, but with every effort, the shards of barbed wire embedded themselves deeper into the bloody wounds. With soothing words and a cautious step, the old farmer inched his way towards the grand animal with wire cutters in hand. But he wasn’t careful enough; from the corner of his eye, he saw the hoof coming, but it was too late. He felt an explosive sensation in his head, and everything went black. When he awoke, the horse was almost dead, and he was too.

The old axiom is true that hurting people hurt people. Sadly, this creates a cycle of pain in the hurting person’s life. Hurting people isolate themselves by constructing self-imposed barriers between themselves and those who care about them the most. It’s difficult not to be caustic, sarcastic, and just a little narcissistic when hurting deeply. Truly hurting people may lash out at random strangers or their closest friends and family members at any given moment, alienating them further and intensifying their pain. Like the horribly mangled Tennessee walker, hurting people don’t necessarily mean to lash out or act like a jerk; sometimes, it’s just a reflexive reaction. Regardless, pain doesn’t give us the right to attack the people around us. And it only makes the situation worse.

Hurting people don’t necessarily mean to lash out or act like a jerk; sometimes, it’s just a reflexive reaction. Regardless, pain doesn’t give us the right to attack the people around us. And it only makes the situation worse.

3. All hurts can be healed.

There might be scars that never quite disappear. The healing may not come when and how we want it to appear, but God will send healing if we remain righteous. One of the most encouraging passages in the Bible is Psalm 37:17-19:

“The righteous cry, and the Lord heareth, and delivereth them out of all their troubles. The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit. Many are the afflictions of the righteous: but the Lord delivereth him out of them all.”

The Bible never tries to sugarcoat the reality that the righteous will be afflicted, yet God will deliver the righteous from all their troubles. That little word all is so important because it encompasses physical, spiritual, and emotional hurt. There is no hurt that God cannot heal. There is no wound so deep that God cannot mend. And the righteous are never closer to God than when they are brokenhearted. Even while we are waiting for the healing, the Healer is with us.

There might be scars that never quite disappear. The healing may not come when and how we want it to appear, but God will send healing if we remain righteous (Psalm 37:17-19).

There is no hurt that God cannot heal. There is no wound so deep that God cannot mend. And the righteous are never closer to God than when they are brokenhearted. Even while we are waiting for the healing, the Healer is with us.

4. God is present even when you don’t feel Him.

The greatest saints in the Bible often felt as if God was absent in their trouble. Isaiah lamented, “God, where are your dramatic, awe-inspiring works of in my day?” He had heard of “times past” when God would “rend the heavens and come down,” when people “quaked in God’s presence.” But where was that God now, Isaiah asked? He shouted in dismay, “You have hidden your face from us.” (Isaiah 64:1-7) The psalmist Asaph cried, “We are given no signs from God; no prophets are left, and none of us knows how long this will be” (Psalm 74:9). And Gideon, right before God used him to destroy an entire Midianite army with only three hundred men, said to an angelic messenger, “If the Lord is really with us… where are all His wonderful deeds like the ones our fathers told us about?” (Judges 6:13)

If you want to learn powerful lessons about finding purpose in pain, read The Hiding Place by Corrie Ten Boom. It’s the true story of Corrie’s life during World War II and her family’s efforts to hide Jews from the Nazis. Eventually, the Nazis caught Corrie and her sister, Betsie, and threw them into a concentration camp. In Hitler’s death camp, they experienced unspeakable horrors. A little gem in the story is the recounting of Corrie and Betsie’s first night in Nazi barracks. The bunk beds were stacked three levels high and barely offered enough room for a person to squeeze into them. Usually, two or three ladies were forced to share single four-foot-wide rancid straw mattresses. While laying there fighting nausea because of the stench and claustrophobia, Corrie felt something bite her leg. “Fleas,” she cried! Looking closely, Corrie and Betsie realized the entire room was swarming with fleas.

“How can we live in such a place?” Corrie moaned. Betsie began to pray and ask the Lord to show them how they could endure this nightmare. Suddenly, a Scripture came to her mind that she had been reading:

“Comfort the frightened, help the weak, be patient with everyone. See that none of you repays evil for evil, but always seek to do good to one another and to all. Rejoice always, pray constantly, give thanks in all circumstances; for this is the will of God in Christ Jesus …” (1 Thessalonians 5:14-18)

Betsie was firm, “we must thank God for the fleas.” Understandably, Corrie was shocked and annoyed at the idea of thanking God for the fleas. Corrie couldn’t find it in her heart to thank God for something so awful.

As the weeks passed, Betsie’s health weakened to the point that, rather than needing to go out on work duty each day, she was permitted to remain in the barracks and knit socks together with other seriously-ill prisoners. She was a lightning-fast knitter and usually had her daily sock quota completed by noon. As a result, she had hours each day she could spend moving from platform to platform reading the Bible to fellow prisoners. She was able to do this undetected as the guards never seemed to venture far into the barracks.

One evening when Corrie arrived back at the barracks, Betsie’s eyes were twinkling. “You’re looking extraordinarily pleased with yourself,” Corrie told her.

“You know we’ve never understood why we had so much freedom in the big room,” Betsie said, referring to the part of the barracks where the sleeping platforms were. “Well—I’ve found out. This afternoon there was confusion in my knitting group about sock sizes, so we asked the supervisor to come and settle it. But she wouldn’t. She wouldn’t step through the door, and neither would the guards. And you know why?” Betsie could not keep the triumph from her voice as she exclaimed, “Because of the fleas! That’s what she said: ‘That place is crawling with fleas!’ ” God had a purpose for the fleas that Corrie could not see. She couldn’t see or feel God in that situation. But He was there all along!

5. Your response to hurt will determine whether you come out stronger or weaker.

Job lost everything: children, health, and wealth, but he refused to sin or charge God foolishly. (Job 1:12-22) Because of his righteous response, God gave Job more abundant blessings than he had previously. Joseph had visions and dreams from God, but his jealous brothers sold him into slavery. He was persecuted, falsely accused, tossed into prison, forgotten, ignored, but Joseph never stopped trusting the Lord. Not only was he restored, but God elevated Joseph to places he could not have imagined. (Genesis 41) Learning how to react correctly to hurt is possibly the most essential life skill we can learn.

Learning how to react correctly to hurt is possibly the most essential life skill we can learn.

Two thieves hung on crosses next to Jesus. It isn’t possible to adequately describe the agony of crucifixion. But crucifixion is one of the most excruciating and traumatic ways to die. Both thieves were suffering in precisely the same way. But one thief scoffed Jesus, and the other begged Jesus to remember him. (Luke 23:32-43) Beautifully, Jesus responded to the tormented thief begging for remembrance and promised him a place in paradise. (Luke 23:43) Our response to God while hurting can mean the difference between Heaven and Hell.

6. There are valuable lessons to be learned while hurting.

In his classic work The Problem of Pain, C.S. Lewis wrestled openly with the big questions of human suffering. He offers insights into revelations received during the most painful seasons of his life. Lewis wrote:

“I should very much like to live in a universe which was governed by such lines [where happiness and kindness abound and they always lead to good things]. But since it is abundantly clear that I don’t, and since I have reason to believe, nevertheless, that God is Love, I conclude that my conception of love needs correction… Love is something more stern and splendid than mere kindness. … Kindness, merely as such, cares not whether its object becomes good or bad, provided only that it escapes suffering.”

Only through suffering could Lewis gain such insight into the nature of God. In my own life, I have only traversed the deepest wellsprings of revelation through grief. Some insights can only be achieved through pain. Some depths can only be explored in the darkest places. Some epiphany’s flash like lightning in the middle of terrible storms. Learn to look for lessons strewn about in the tempests of suffering, and you will find priceless gems sparkling in the mud.

Some insights can only be achieved through pain. Some epiphany’s flash like lightning in the middle of terrible storms. Learn to look for lessons strewn about in the tempests of suffering, and you will find priceless gems sparkling in the mud.

7. Anointing is forged and perfected in fiery furnaces.

In yet another definitive work, Beyond The Shadowlands, C.S. Lewis wrote:

“God loves us, so He makes us the gift of suffering. Through suffering, we release our hold on the toys of this world… We’re like blocks of stone, out of which the sculptor carves the forms of men. The blows of his chisel, which hurt us so much, are what make us perfect. The suffering in this world is not the failure of God’s love for us; it is that love in action.”

Be careful praying for God to give you anointing; He will do it, but it will be painful. God will place you in situations where you will be forced to stand when everyone else is bowing down, and He will ask you to bow when everyone else is standing. The anointing will take you to the furnaces and fires of decision and sacrifice. The process is difficult, but the refining is worth it.

The anointing will take you to the furnaces and fires of decision and sacrifice. The process is difficult, but the refining is worth it.

8. Hiding from helpers only makes hurting hurt worse.

When Jonathan, my brother, was battling leukemia, I met a little boy in the children’s hospital. His name was Jordan, and he was very young and as you can imagine he was very scared. The doctors and nurses seemed to him very large and imposing, so he would try to hide from them when possible. This, of course, was extremely disturbing to his parents, who wanted him to get good treatment. But it was impossible to make that little boy understand why doctors sometimes do things that hurt so we can heal. He turned hiding from his helpers into a game of cat and mouse.

We, humans, tend to be like Jordan when we’re hurting. Like Adam and Eve in the garden, we hide from the One and the ones who want to help us the most. However, this can cause serious damage and keep us from getting the help we so desperately need. Resist the urge to isolate and hide when pain is acute. Please don’t let fear, or pride, or shame, or anything else keep you from allowing helpers to help fix your hurt.

Resist the urge to isolate and hide when pain is acute. Please don’t let fear, or pride, or shame, or anything else keep you from allowing helpers to help fix your hurt.

9. Hurt is only a season that will soon pass.

According to Ecclesiastes 3:1-8, there is a time and a season for everything under the sun. There is a time for life and death, planting and reaping, killing and healing, destroying and building, mourning and laughter, there’s even a time for losing and winning. But there is one season the Bible never mentions, and that is a season for quitting. Because in the economy of God, there is no giving up. Quitting is not an option. Human reasoning says failure is not an option. But that isn’t so. God can handle our failures as long as we don’t quit.

The Bible never mentions a season for quitting. Because in the economy of God, there is no giving up. Quitting is not an option. Human reasoning says failure is not an option. But that isn’t so. God can handle our failures as long as we don’t quit.

The great thing about understanding that life operates in seasons is the accompanying knowledge that painful seasons will pass. Seasons are, by definition, temporary. Winter seems eternal, but it’s not. All the death gives way to life, and Spring bursts forth. So, never give up. Take courage and keep your faith because good things are coming your way.

The great thing about understanding that life operates in seasons is the accompanying knowledge that painful seasons will pass. Seasons are, by definition, temporary.

Winter seems eternal, but it’s not. All the death gives way to life, and Spring bursts forth. So, never give up. Take courage and keep your faith because good things are coming your way.

Apostolic Voice Podcast

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Should Christians Dye Their Hair? (Article + Podcast)

I realize many people have never even paused to consider the possibility that God might care about any aspect of our outward appearance. Others understand that God does mandate a specific criteria of external holiness disciplines. Most sincere Christians have some awareness that God requires us to be modest, maintain gender distinctions, and avoid vanity in our attire. Among apostolics, there are certainly some disagreements regarding how those standards should be applied orthopraxically, but they are generally acknowledged as orthodoxically sound beliefs.

Many generations ago, hair dying was frowned upon and often outright forbidden across denominational lines. There was an almost ecumenical Christian stance against the practice of changing hair color. As with many other standards, over time, most denominations and religious affiliations softened or outright reversed their stance on the issue of hair dye.

I grew up in a holiness setting that strictly opposed the use of hair dye. I never had the slightest interest in dying my hair and didn’t think much about the issue at all (even though I grew up in the nineties when guys were obsessed with bleaching their hair). I vaguely remember being mildly surprised as a teenager when I realized no Bible verse says, “Thou shalt not dye thy hair.” But even with my limited teenage intellect, I knew I didn’t need a “Thou-shalt-not” verse for everything. More often than not, Scripture gives us a principle or a fundamental truth that should be practically applied to every area of our lives. Biblical principles should shape a Christian’s worldview and lifestyle.

More often than not, Scripture gives us a principle or a fundamental truth that should be practically applied to every area of our lives. Biblical principles should shape a Christian’s worldview and lifestyle.

Historically, apostolics have contended that our doctrine (orthodoxy) comes before and informs our behavior (orthopraxy). There’s an old saying, “You get what you preach.” Oddly, my denomination has stood against hair dye for many years, yet I can’t remember ever hearing a single sermon about it. I can’t even remember a passing reference to it in a sermon. So, it’s no wonder that hair dying is becoming more common and more controversial in holiness circles. In fact, this subject has become one of the most common questions I receive as a pastor and a blogger.

Regardless of your spiritual background or current view, please read with a prayerful and open mind to the Scriptures and principles presented below.

Scriptures Favorable View of Age and Gray Hair

“Thou shalt rise up before the hoary (gray) head, and honor the face of the old man, and fear thy God: I am the LORD (Leviticus 19:32).”

The entire book of Leviticus is a call for God’s people to be a holy (separated) people because we serve a holy God (Leviticus 19:2). The word “holy” is used 152 times in Leviticus. While some of Leviticus is strictly ceremonial, much of it is just as relevant to daily Christian life as the Ten Commandments. Many of the instructions found in Leviticus give practical guidance for properly obeying the Ten Commandments. For example, Leviticus 19:32 incapsulates a pragmatic way to obey commands number five and ten; “Honor thy father and thy mother… that thy days may be prolonged… (Deuteronomy 5:16)” and “Thou shalt not covet… (Exodus 20:17)”. By respecting elders, we automatically honor our aged parents. Interestingly, the fifth commandment is the only commandment with a blessing immediately attached. By respecting our parents (and elders), we access the blessing of prolonged life. If we honor age, we will not be tempted to covet our neighbor’s youthfulness.

If we honor age, we will not be tempted to covet our neighbor’s youthfulness.

Leviticus 19:32 connects the fear (reverence) of the Lord with respect for elders. To despise eldership is to disrespect the “Ancient of Days (Daniel 7:9)”. The mandate to stand when elders approach as a gesture of respect is still acknowledged in some modern cultures. Tragically, we primarily see this level of intentional outward respect being abandoned in American culture. Why? Because, like the ancient Greeks, American culture practically worships youth and beauty. Remember, the ancient Greeks popularized the mythical “Fountain of Youth.” Alexander the Great searched in vain for that mysterious wellspring of eternal youthfulness. Most people spend an astronomical amount of time and money trying to conceal any outward indications of aging: Hair dye, make-up, Botox, liposuction, topical serums, and on and on. All promise to conceal a person’s physical “flaws” and convolute their age. The billions of dollars happily paid for those products testify to the extreme vanity of our society. When a person intentionally conceals their age, they practice deception, reveal inward vanity, disrespect elders, and deprive younger generations of the ability to give that person the honor they deserve.

When a person intentionally conceals their age, they practice deception, reveal inward vanity, disrespect elders, and deprive younger generations of the ability to give that person the honor they deserve.

In one of Aesop’s fables, a man with black hair mixed with gray had two lovers, one old and one young. The old one wanted him to look old, so she pulled out his black hair, while the young one wanted him to look youthful and pull out his gray hair. As a result, he was left entirely bald. Many humorous observations and morals have been attributed to this fable, but it certainly illustrates the societal pressure to resist aging. But age is relentless, and it just can’t be denied in the end.

Biblically speaking, gray hair is an honored outward symbol of wisdom and maturity. Certain realms of wisdom can only be acquired by experience and by enduring trials that strip away youth’s immaturity and naivety. Artificially changing that gray hair (the sign of old age and experience) is a denial of the primary process by which wisdom is obtained.

Artificially changing gray hair (the sign of old age and experience) is a denial of the primary process by which wisdom is obtained.

Furthermore, masking God-given gray hair includes a rejection of the responsibility that is required by age and wisdom. Some people never grow in wisdom; therefore, they want their appearance to match their maturity level. Since they refuse to stop acting young, they want their appearance to match how they behave. This is dishonesty to self. When they look in the mirror at their dyed hair, it makes them feel better. Why? Because they hide the truth from themselves. However, it has the reverse effect. Dyed hair typically makes its wearer look synthetic and even older than the age they are trying to deny.

“The hoary head is a crown of glory if it be found in the way of righteousness (Proverbs 16:31).”

Gray hair, in the eyes of God, is a crown of glory. To be righteous and silver-haired is a God-given privilege. Just living long enough to acquire a single strand of gray hair is a blessing that should never be taken for granted. The person who dyes their hair has chosen to please the eyes of men rather than the eyes of God. They disrespected their own dignity and tossed aside God’s blessing. Again, this reveals a heart of vanity and pride that has spurned honor and humility. Why are these scriptures even in the Bible? If nothing else, it teaches us that God likes righteous people with gray hair. Of course, it means more than just that; however, even if that was all it revealed, that should be enough to give us pause before changing our natural hair color. Even more simplistically, changing hair color is like telling God he didn’t do a good job.

What else is a crown of glory in Scripture?

That’s an important question considering we know that gray hair is a crown of glory. Jesus Christ himself is a crown of glory for His people (Isaiah 28:5). Jesus Christ is a crown of glory to God (Isaiah 62:3). Remember, there was nothing about Jesus that was beautiful in the eyes of men (Isaiah 53:2). Yet, what was ugly in the eyes of men was beautiful to God. It’s critically important to remember that God’s definition and standards of beauty are often counterintuitive to us because we live in a corrupted carnal world. God-fearing people must always be wary of allowing the culture to dictate and define beauty for them. Here’s another verse that gives us insight into what God considers beautiful:

It’s critically important to remember that God’s definition and standards of beauty are often counterintuitive to us because we live in a corrupted carnal world.

God-fearing people must always be wary of allowing the culture to dictate and define beauty for them.

“The glory of young men is their strength: and the beauty of old men is the grey head (Proverbs 20:29).”

Once again, Scripture emphasizes God’s standard of beauty: Age and wisdom are desirable things that should clothe us with dignity. To reject that symbol is to reject God’s design for our lives.

“And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away (1 Peter 5:4).”

We receive a natural crown of glory (gray hair) through the process of old age and righteousness (Proverbs 16:31). We will receive a spiritual crown of glory when Jesus comes for His people. Righteous people with gray hair are a prophetic symbol of righteous people with their eternal crown. People who dye their hair break this spiritual and prophetic symbolism in their attempt to deny reality.

Righteous people with gray hair are a prophetic symbol of righteous people with their eternal crown. People who dye their hair break this spiritual and prophetic symbolism in their attempt to deny reality.

Modern Promotion of Hair Dye

The New Yorker has a fascinating article by Malcolm Gladwell entitled, True Colors: Hair Dye and the Hidden History of Postwar America. It’s a lengthy read but worth your time if you care to understand the original psychological mindset behind hair dye. It’s no secret that the now multi-billion-dollar hair dye industry first blossomed by promoting the reimagining (or reinventing) of self. The psychology of hair dye for women emerged like a rebellious monster from postwar feminism. Hair dye has become synonymous with vanity, sinful lifestyle changes, sensuality, sexuality, and dissatisfaction with God’s original artistry.

The psychology of hair dye for women emerged like a rebellious monster from postwar feminism. Hair dye has become synonymous with vanity, sinful lifestyle changes, sensuality, sexuality, and dissatisfaction with God’s original artistry.

Statistics indicate that a whopping 75% of American women dye their hair, while only about 11% of American men use hair dye. Those remarkable statistics give deep insights into the hyper-sexualized and fantasy induced psyche of the average American woman. On average, women feel intensely dissatisfied with their natural appearance. That’s a genuine tragedy with dangerous implications. The unstoppable rise of social media has only added to this ongoing problem. It would be tough to deny that the drastic increase of female depression and suicide is directly linked to the unrealistic expectations of so-called beauty our culture places on women (and young girls too).

It would be tough to deny that the drastic increase of female depression and suicide is directly linked to the unrealistic expectations of so-called beauty our culture places on women (and young girls too).

Hair dye is just one aspect of the overall pressure that women feel to cover their “flaws” or “enhance” their beauty. Of course, this is mostly because men and the media have objectified women ad nauseam. Also, many women place these unreal expectations on other women as well. Society puts overwhelming pressure on women to synthesize their appearance in the name of fashion and beauty. These standards of beauty are incompatible with God’s standards of holiness.

Society puts overwhelming pressure on women to synthesize their appearance in the name of fashion and beauty. These standards of beauty are incompatible with God’s standards of holiness.

The Beauty of Holiness

“O worship the LORD in the beauty of holiness… (Psalm 96:9)”.

Holiness is beautiful! God created every individual with unique beauty. To reject holiness and God’s artistry is an insult to God. Furthermore, men who do not view godly women as beautiful are carnal and corrupted by the world’s cheap enticements. Women who despise holiness are held captive by crushing societal peer pressure or their inward vanity. It’s essential to understand the duality of motives for synthesizing appearance; some women synthesize to fit in (peer pressure), while some synthesize to stand out (vanity). Both explanations are highly problematic for differing reasons.

Holiness is beautiful! God created every individual with unique beauty. To reject holiness and God’s artistry is an insult to God.

To be sure, men struggle in these areas as well. However, in the context of hair dye (and other body modifications), men feel less pressure and don’t battle these temptations nearly as often as women do. God desires men and women to be free from the shackles of envy, pride, vanity, objectification, insecurity, shame, and worldly expectations.

“I will praise thee; for I am fearfully and wonderfully made… (Psalm 139:14)”.

“As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy, you also be holy in all your conduct, since it is written, ‘You shall be holy, for I am holy.’ (1 Peter 1:14-16, ESV)”.

Practical Objections to Hair Dye

Hair dying is a chemical process. Almost all hair dye requires bleaching before color is added. Typically, ammonia is used, which causes terrible (sometimes irreparable) damage to hair follicles. Ironically, many people who avoid chemicals in every other area of life infuse their hair with harsh chemicals regularly. Now, because of vanity or peer pressure, many people have violated another area of holiness, the significance of hair as a spiritual covering (1 Corinthians 11:3-16). Damaging the hair, which is tremendously spiritually crucial to God, demonstrates a callousness towards God’s natural order. We would never risk damaging something so spiritually precious unless: One, we don’t have a real revelation of the spiritual significance of hair. Two, we are blinded by vanity (or worldly pressure) and don’t care about things that matter to God.

Furthermore, studies indicate that hair dye is directly linked to cancer, especially among women, which makes sense because women use hair dye far more exclusively than men. Most effective hair dyes contain carcinogens, which are known to be cancer-causing. Increasingly, health experts are trying to steer women clear of hair dye. Notably, many doctors encourage pregnant women to discontinue the use of hair dye during pregnancy. The dangers of long-term hair dye use are known but mostly ignored by a culture obsessed with outward vanity.

The Biblical View of Vanity

The word vanity pops up a lot when talking about any form of outward holiness. Vanity is one of those catch-all words that people throw around without fully understanding what it means. Biblically, it has a spectrum of meanings that can be used differently in a variety of situations. In essence, the Bible gives lots of instructions on how to think about ourselves inwardly. That inward transformation will always be outwardly visible (clothing, body language, conversation, actions, ethics, morals, integrity, social interaction).

“Favor [is] deceitful, and beauty [is] vain: [but] a woman [that] feareth the LORD, she shall be praised (Proverbs 31:30)”.

Proverbs 31 gives the biblical template of a godly virtuous woman. In this God-ordained description of ideal femininity, the focus is not on outward vanities. Instead, the emphasis is placed on the condition of her heart and her relationship with God.

Here vanity means empty pleasure; vain pursuit; idle show; unsubstantial activity. Vanity is ostentatious, arrogant, and relishes outward showiness. Vanity is the inflation of the mind; empty pride, inspired by conceit and manifested by the flaunting of personal decorations. Vanity is haughty, gaudy, and relishes in drawing attention to self.

“For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error (2 Peter 2:18).”

In the middle of Peter’s lengthy rebuke and description of false prophets, he mentions their “great swelling words of vanity.” False prophets use vain words to appeal to people’s baser instincts of carnal vanity. Vain words appeal to our lustful and vain sinful nature. This kind of preaching and thinking leads people back into the captivity of sin.

“And they rejected his statutes, and his covenant that he made with their fathers, and his testimonies which he testified against them; and they followed vanity, and became vain, and went after the heathen that were round about them, concerning whom the Lord had charged them, that they should not do like them (2 Kings 17:15).”

The Bible chronicles the frequent backsliding and restoration of the Israelites. The Israelites followed empty, vain things, and they became empty and vain. Empty vanity lays the groundwork for deeper and deeper sins. As they imitated the heathens around them, they became more and more debauched in their thinking and actions. All of this started because they ignored the warnings of their elders and ancestors. Vain thought always leads to sin and sorrow.

“Let nothing be done through strife or vainglory… (Philippians 2:3)”.

That word “vainglory” would probably be best translated in a modern context as “empty (or vain) conceit.” Hair dye falls into the category of empty conceit.

“And they that are Christ’s have crucified the flesh with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit. Let us not be desirous of vain glory, provoking one another, envying one another (Galatians 5:24-26).”

Galatians chapter five lists the fruit of the Spirit (Galatians 5:22-23), which includes meekness, another important word for inward and outward holiness. Spirit-filled believers are mandated to crucify the affections and lusts of the flesh. We are to walk in the Spirit rather than the desires of the flesh. Spirit-led Christians do not desire “vainglory.” Meaning they aren’t conceited, and because they aren’t conceited, they aren’t envious of one another. By avoiding vanity, Christians keep themselves from envy, and they don’t provoke others to envy them either.

Genuine Christians aren’t conceited, and because they aren’t conceited, they aren’t envious of one another. By avoiding vanity, Christians keep themselves from envy, and they don’t provoke others to envy them either.

Biblical Instruction Concerning Outward Adornment

“Likewise, I want women to adorn themselves modestly and appropriately and discreetly in proper clothing, not with [elaborately] braided hair and gold or pearls or expensive clothes, but instead adorned by good deeds [helping others], as is proper for women who profess to worship God (1 Timothy 2:9-10, Amplified),”

Here, in Paul’s first letter to Timothy, he gives instructions for a godly woman’s outward appearance. There’s a lot to unpack in just those two verses, but for this study, there are two relevant focuses: Discreet adornment and the forbidding of hair decorations (a woman’s glory). These principles should be considered when determining whether hair dye is an appropriate option in God’s eyes.

“Do not let your adorning be external—the braiding of hair and the putting on of gold jewelry, or the clothing you wear— but let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God’s sight is very precious (1 Peter 3:3-4, ESV).”

Peter’s first epistle echoes Paul’s apostolic commands regarding a godly woman’s adorning. If nothing else, these passages remind us that apostolic women of faith should allow their beauty to radiate from within. Synthetic, vain, ostentatious outward attempts to change God-given beauty originates from a godless dissatisfaction with the original Creator’s design. True beauty comes from a godly spirit. Every effort to cover the master strokes of our great Creator results in a shallowness that ultimately creates an inward emptiness.

Synthetic, vain, ostentatious outward attempts to change God-given beauty originates from a godless dissatisfaction with the original Creator’s design. True beauty comes from a godly spirit.

Every effort to cover the master strokes of our great Creator results in a shallowness that ultimately creates an inward emptiness.

Conclusion

In a nutshell, Christians should refrain from dying their hair because it violates several Scriptural principles. Hair dye rejects God’s chosen symbol of righteousness, wisdom, dignity, and honor. Hair dye is an insult to God’s artistry and a rejection of His design. Hair dye endangers the health of a woman’s spiritual covering. Hair dye may very well jeopardize an individual’s physical health. Hair dye is rooted in a history of rebellion and carnality. Hair dye is intrinsically vain. And, hair dye is not consistent with the godly outward adornment mandated in 1 Timothy 2:9-10 and 1 Peter 3:3-4

“Neither shalt thou swear by thy head, because thou canst not make one hair white or black (Matthew 5:36).”

Obviously, this verse is not dealing with the issue of dyeing the hair. However, it is a startling revelation of the absence of hair dye in Jewish culture. I find it unlikely that Jesus would ever have said this if it was common practice to dye the hair black. It seems consistent with Scripture that the apostles and prophets of old would firmly oppose the ostentatious use of hair dye. As modern apostolics, I believe we should lovingly oppose it as well.

Huge thanks to my dear friend, Pastor Joe Campetella, for contributing to this article. His research and spiritual insight was crucial during the process of writing and reflection.

Relevant Links

TRUE COLORS: Hair Dye and the Hidden History of Postwar America by Malcolm Gladwell, The New Yorker

Are Hair Dyes Safe? by Ronnie Cohen, The Washington Post

Study links hair dye and hair straighteners to higher breast cancer risk, especially among black women by Scottie Andrew, CNN

Hair dye and chemical straightener use and breast cancer risk in large percentages of U.S. population of black and white women by Carolyn E. Eberle, Dale P. Sandler, Kyla W. Taylor, Alexandra J. White, International Journal of Cancer

Hair Dye: A History by Rebecca Guenard, The Atlantic

Concerns About Hair Dye, National Capital Poison Center

Do or Dye: Why women daren’t go grey (unless they’re very brave or very young) by Karen Kay, The Guardian

AVP Ep. 4 | Should Christians Dye Their Hair (A Biblical Study)

I’m A Loser, And You Can Be One Too (How I Lost 50 Pounds)

Hi. My name is Ryan and I’m a loser. Specifically, I’ve lost 50 pounds over the last 10 months.  If I can do it you can do it too (relax, there’s no sales pitch embedded in this article). I’ve really hesitated to write about this subject because it is such a drastic departure from my usual writings, and because it is such a deeply personal topic. Having said that, I find myself answering the same questions over and over again about my weight loss. Overwhelmingly, people simply want to know the magic secret to quick weight loss, and that leads me to the first lesson I had to learn on my journey to losing 50 pounds.

There is no magic secret to quick weight loss! Ok. So there are unhealthy ways to lose a quick few pounds here and there. Usually, they are “gone today and back tomorrow” kinds of pounds that leave us feeling unhealthier than before we started. Pills that make your hands shake and your chest hurt, or diet plans that work but don’t create sustainable lifestyles like the Adkins diet or the many juice diets. Like millions of other people, I’ve tried gobs of those schemes over the years but they failed me miserably in the end. Sustainable weight loss is not an overnight process or a one-time commitment; it is a lifestyle change.

I’m not a health nut or an exercise enthusiast. By nature, I’m a couch potato. Most of my favorite activities involve sitting down. I’m also not one of those people who hate unhealthy foods and enjoy kale (or any of the other foul tasting health craze foods). I like carbs, butter, and Blue Bell ice cream as much as the next guy (or gal). Neither do I think the whole world should be skinny and obsessed with jogging. However, as a 31-year-old man who has already undergone four open-heart surgeries, I do want to be healthy and live to see my children grow up and hopefully their children too.

Now that we have established that there is no magic weight loss pill, allow me to share with you the basics of how I lost 50 pounds and a few tips that may inspire you too.

Calorie counting. This is the most well-balanced way to safely and sustainably lose weight. Calorie counting is incredibly simple and yet extremely hard at the same time. I don’t think I could effectively calorie count in a pre-smartphone world. At the beginning of my weight loss journey, I downloaded the free app called MyFitnessPal (there are all kinds of other great free calorie counting apps available as well), and it really made the calorie counting process less obnoxious. You simply input your height, weight, etc. and the app tells you how many calories you should consume per day depending on how many pounds you want to lose each month.

Count every calorie. The most difficult thing about calorie counting is being honest with yourself about what and how much you eat at each meal. When I first started I was shocked by how many calories I was consuming per meal. The great thing about calorie counting is that you can technically eat whatever you want. Technically, you can have french fries but you find yourself drastically reducing portions in order to stay within your calorie allowance. In other words, you naturally eat healthier in order to eat more. For example, a handful of french fries contains far more calories than a big bag of baked potato chips, so I usually choose more chips over fewer fries.

The key to being successful with calorie counting is to actually count every calorie even when you know that you’ve blown it (and you will blow it). The temptation will be to not input your calories when you know you’ve really gone over your allotted number for the day. However, that moment of truth is very important. Looking at it and seeing it for yourself will help keep you motivated and on track. Also, a day or two of not counting because of excuses quickly becomes weeks and months. Make counting your calories a daily habit (a lifestyle).

Count your calories before your meal whenever possible. If you’re like the average American you do a lot of eating out and it’s important to calculate those calories before you eat, otherwise you’ll choose your meal, eat it, and then find out that you can’t eat dinner because you just ate all your calories in one sitting. At first, this will be very hard, very inconvenient, and very obnoxious but as time goes by it will become second nature. In fact, after a while, you’ll know by memory how many calories certain foods contain and the process will flow naturally. You’ll be able to count and no one will even know that you’re counting.

If it’s not awesome, don’t eat it. That’s become a new theme in my life. I was one of those people who loved to eat just for the sake of eating. I would eat huge portions of things that I didn’t even enjoy all that much. Calorie counting makes you a selective and picky eater. I still splurge and have plenty of days where I eat way more calories than I should, but I don’t splurge on things that aren’t awesome. I don’t splurge for the sake of splurging. If I blow it I want it to be worth it. Whenever you’re tempted to splurge, ask yourself this question, “Is this something awesome, or will I just regret wasting calories on it later?” Of course, it goes without saying that if you indulge more than you abstain you won’t lose weight. So splurge within reason and splurge selectively.

If you know you’re going to blow it fast until that meal. Most people have a social calendar that requires them to attend meals where they are not in control of the menu and it would be rude to not eat what is provided. This is a regular occurrence for me, and I have found that if I know that I have a calorie busting meal scheduled into my day I fast up until and sometimes after that meal, or at the very least I severely restrict my intake.

Managing calories must become a mindset. What I’ve been describing up until this point is really just having an overall understanding of what and how much you intake on a daily basis. It’s not that we can’t snack or eat three square meals a day, it’s just that we have to manage amounts, which makes us pickier and choosier. This leads nicely to my next weight loss journey truth.

Not everyone will be supportive of your weight loss journey. Ok. So most people are supportive of the idea of their friends and family losing weight and being healthier but if it inconveniences or hinders their lifestyle in any way, they often become frustrated and sometimes even hostile to the process. This is probably one of the most difficult aspects of making a lifestyle change. Do it anyway. As you make progress and prove that your new lifestyle is more than just a fad they will get on board (if they are a true friend).

Cardio exercise will help you lose those pounds faster and allow you to eat more (it’s a win-win situation). I’m not talking about lifting weights or bulking up, I’m simply talking about speed walking, 30 minutes on a stationary bike, or something like that to get your blood flowing. You can certainly still lose the weight without the exercise if you just count calories, but when you do regular light exercises, multiple times a week, you can input those into your calorie counting app, and for every calorie that you burn you can eat an extra calorie that day (if you burn 300 calories speed walking you can eat 300 extra calories that day guilt free). The basic idea is to speed up your metabolism and your body will actually burn more calories throughout the day. Think of exercise as a mechanism that ignites a calorie burning oven. I didn’t start using the stationary bike (my exercise of choice) until about the halfway point of my weight loss journey, and the difference was drastic. I went from losing about a half a pound a week to losing a whole pound a week.

Do not let your failures be final. Millions of people give up on their weight loss goals because of one day or one week of dieting failures. Expect to mess up and plan to get back up. Don’t be too hard on yourself. Also, don’t be discouraged when you don’t see immediate results. Usually, visible results are about a month delayed (if you have a month of diet perfection you won’t see those results until about four weeks later).

You will feel better long before you look better. This is either good news or bad news depending on your perspective.

Self-control is a fruit of the Spirit (Galatians 5:22-23). Not to over spiritualize weight loss, but as I have learned to exercise self-control in my eating habits it has been easier to exhibit self-control in other areas of my life as well.

Try to make it a goal to not eat after a certain time in the evening. Certainly, there will be exceptions to this some days of the week (probably because of social calendars), but try to set a time (maybe 7pm or 8pm) where you simply will not eat after that point no matter what. This will give your body plenty of time to digest your meals and keep you from sleeping on a full stomach and bogging your metabolism down.

Good news! Once you reach your weight loss goal (and you must set a goal) you get to eat more calories per day. That’s right. The number of calories that you can eat to simply maintain your weight is substantially more than you can eat if you are trying to lose weight. And after an extended period of time eating less than your body needs, eating just enough will seem like a feast. I promise.

If I can lose 50 pounds you can too. I mean that sincerely. I don’t have super willpower or exceptional health savvy. I’ve never been nor am I now athletic, naturally active, or extremely outdoorsy. I’m not particularly fond of fruits, veggies, or other healthy foods. I love all the bad stuff like cheese, soda, butter, bread, anything fried, pizza and the list could go on and on. To top it all off, I really don’t enjoy exercise either. But I do enjoy feeling healthy and knowing that I am doing all that I can to ensure that I will live a full life with my little family.