The debate over the use of alcohol continues to rage over at Sharper Iron, being the most talked about topic in recent days involving a number of threads. I would refer you to my recent post on drunkenness for a biblical argument for abstinence.
One recent comment on SI included this paragraph:
To your initial question, I would respond that self control is a fruit of the Spirit and those who do not yield to Him can find themselves where you and your family found yourselves [a reference to a previous commenter’s personal testimony]. Nevertheless, it is clear from Church history and Christian circles where moderation is practiced today that this isn’t as mysterious as we sometimes pretend it is. Those who imbibe in moderation don’t drink wine as though it were Gatorade after a long run. They have it in small quantities with dinner or a beer after work. I’ve often wondered at the large wine glasses and small quantities that they pour. This is apparently not just to enhance the wine’s bouquet but the practice of moderation.
This comment sparked some thinking. Notice the first line: “self control is a fruit of the Spirit”. This appears to be a reference to Gal 5.23 where ‘egkrateia’ is translated by the NAS and ESV as “self-control” (KJV = “temperance”).
Notice that later in the paragraph the idea of self-control is equated with ‘moderation’. “Those who imbibe in moderation…” and “… the practice of moderation.”
Now, we wonders, does temperance = moderation?
A look at the words involved seems to indicate something quite the contrary.
Temperance is a word made from the combination of the preposition “en” [in] and “kratos” [power]. Etymologically, it means “power within”. Ethically, it was used by the Greeks extensively of the noble and virtuous man who by dint of self-control (power over self), one is able to turn away from desires, even for things that are not evil but merely pleasurable, for the sake of achieving ascetic virtue, the virtue of an ‘encratitic man’, a ‘self-controlled man’.
The New Testament doesn’t use this word extensively, it is found only in a few passages. Kittel suggests that this is because Christianity isn’t a religion of the self-made man such as the Greeks followed, but of the submitted man, as Christians submit themselves to Christ. Thus, virtue for the Christian is produced by submission whereas for the Greek, virtue is produced by self-control.
Regardless, wherever the word is used, it does have some particular significance. A verb form is used in 1 Cor 9.25:
NAU 1 Corinthians 9:25 Everyone who competes in the games exercises self-control in all things. They then do it to receive a perishable wreath, but we an imperishable.
The athlete abstains from things that hinder in order to achieve his goal of victory in the games. He says “No” to the pleasure of rest, he says “No” to the pleasure of fatty foods, he says “No” to the pleasures of other’s company, and so on, all for the glory of victory. The athlete in his training is not about moderation, he is about self-denial.
The only other occurrence of the verb is also in 1 Corinthians, at 1 Cor 7.9:
NAU 1 Corinthians 7:9 But if they do not have self-control, let them marry; for it is better to marry than to burn with passion.
Clearly here self-control does not mean “moderation”. It means self-denial, i.e., abstinence. Paul isn’t saying “if someone can’t handle moderation in sexual intimacy, well then, let them get married…” He is saying on the other hand, “if someone can’t control their desires (i.e., abstain), it is better to get married.”
It is possible that the Greek ethical idea is completely in view in Acts 24.25 where Paul is preaching to Felix about “righteousness, temperance, and judgement to come” (KJV). Felix trembled under this preaching, for he knew himself. No power within here.
This brings us to the use in Gal 5.23. This is the list of the fruit of the Spirit. It is set over against the works of the flesh. I argued in the earlier piece that Paul is teaching against exhibiting any aspect of the works of the flesh, reasoning from our Lord’s teaching in the Sermon on the Mount concerning the depth of our sinfulness.
Today I’d like to argue from the word “temperance” … “self-control” … “egkrateia”. The Greek philosophers saw this word as distinct from “sophrosune”, another ethical quality that is lightly used in the New Testament. The most clear reference that would highlight the meaning of this word is found in 1 Tim 2.9:
ESV 1 Timothy 2:9 likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire,
The NAU says “discreetly” and the KJV “sobriety”. The idea in this word is the idea of moderation. It looks at the things of this world and isn’t overwhelmed by them, overawed by them, enthralled by them, but is instead using them discreetly and soberly. An illustration of this might be found in the various ways some women ‘make themselves up’. I am not against makeup per se, but when the makeup is so obvious as to call attention to itself, it seems to be too much. And women who use so much makeup that it draws attention all too often seem to be highly insecure in themselves and overly concerned with the world and the things it values. They are not discreet. They are not sober. They are not self-controlled [in this sense]. They are not moderate.
Kittel on sophrosune says:
As distinct from Gnostic scorn for the world Christian faith manifests itself in a proper attitude to it and its goods, 1 Tm. 4:3–5. This correct relation is marked by moderation and contentedness, 1 Tm. 6:6–10, 17–19. aidos and sophrosune (1 Tm. 2:9), i.e., a suitable restraint in every respect is expected of women, cf. 1 Tm. 2:15; 1 Cl., 1, 3. In Tt. 2:5 the reference is especially to chastity … and a disciplined life. … Of interest here is the ref. to egkrateia and sophrosune along with the true Chr. virtues. The way of Chr. ethics clearly leads to Chr. mastery over the world rather than Gnostic contempt for it.1
Now, the point here is that egkrateia is not the word for moderation. Sophrosune is. Egkrateia is the word for self-mastery which means self-denial.
In arguing that we are called to turn away from the works of the flesh, I am also arguing that if we would have the fruit of the Spirit, we will deny ourselves the pleasures those works of the flesh bring.
If you ‘imbibe’, drink alcohol, for the pleasure it brings, are you walking in the Spirit or working in the flesh? Are you crucifying the flesh with its passions and lusts?
NAU Galatians 5:24 Now those who belong to Christ Jesus have crucified the flesh with its passions and desires.
There is no need to drink alcoholic beverages today. An argument could be made for need in ancient times when there were limited sources of safe beverages. But even then, it is quite clear that ancient wines and beers were less potent than those of today and the wine especially was drunk diluted. The practice of dilution was in part to protect against the dangers of abuse.
But today no one is practicing moderation by diluting their wine. They drink for the pleasure the drinks bring. They are not denying themselves.
I ask, is this the walk of the Spirit? No.
- Theological Dictionary of the New Testament, Vols. 5-9 edited by Gerhard Friedrich. Vol. 10 compiled by Ronald Pitkin., ed. Gerhard Kittel, Geoffrey William Bromiley and Gerhard Friedrich, electronic ed., 7:1103 (Grand Rapids, MI: Eerdmans, 1964-c1976).