Matthew 9:16–17

 Nor can wine that has not yet fermented—bubbling, expanding, and emitting gas—be put into old, brittle containers, or they will explode. One needs new containers that are more flexible.

Craig Blomberg, Matthew, vol. 22, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 158–159.

Numbers 6:3–8

The vineyard and its produce thus can have an antithetical usage in the Bible. On one hand vineyards are evidence of Yahweh’s great blessing upon the land (Isa 5:1–2, 7a; Jer 2:21). A large cluster of grapes was brought back by the team of spies who explored the land of Canaan prior to Israel’s rejection of the land (Num 13:23–24). Wine is combined with various elements in the sacrificial system for worshiping God and making atonement (Num 15:5, 7, 10; 28:7–10, 14). Israelites living far from Jerusalem were even encouraged to purchase wine and strong drink along with sheep and cattle with money from their tithes, and then they would eat and drink these in the presence of the Lord with rejoicing (Deut 14:24–27). However, excessive consumption is condemned categorically (Prov 20:1; 23:30–31; 31:4; Isa 28:7).130 In the New Testament limitations regarding wine consumption are listed among the requirements for overseers and deacons, and drunkenness is the antithesis to being filled with the Spirit (Eph 5:18; 1 Cor 6:10).

R. Dennis Cole, Numbers, vol. 3B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2000), 122–123.

Titus 2:3

3 Likewise, teach the older women to be reverent in the way they live, not to be slanderers or addicted to much wine, but to teach what is good.

The older women must not be “addicted to much wine.” Paul’s inclusion of this item suggests that alcohol may have been an especially troubling problem among Cretan women.

Thomas D. Lea and Hayne P. Griffin, 1, 2 Timothy, Titus, vol. 34, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 298.

Matthew 26:26–30

“Fruit of the vine” (v. 29) was a stock phrase used in thanksgiving prayers for the wine (m. Ber. 6:1) and therefore does not refer to unfermented beverage, “though it was customary to cut the wine with a double or triple quantity of water.”20

Craig Blomberg, Matthew, vol. 22, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 391.

Titus 1:7

Paul disqualified a drunkard from serving as an elder. The elder must “not be given to much wine” (author’s translation). Even in light of Paul’s other comments regarding the abuse of wine, one cannot be dogmatic that he requires total abstinence in the elder.24 However, considering the addictive qualities of alcohol, any Christian (whether an elder or not) should seriously consider Paul’s statements concerning the responsibilities of the “strong” to the “weak.”25 Remaining blameless in any situation that gives offense should be the governing rule with regard to any questionable practices allowed by Scripture yet not encouraged by Scripture.

Thomas D. Lea and Hayne P. Griffin, 1, 2 Timothy, Titus, vol. 34, The New American Commentary (Nashville: Broadman & Holman Publishers, 1992), 283–284.

Charles Seets thinks he is cleverer than John Calvin

He has written an article:
Click the link below to read his article.

DRINKING: MODERATION OR ABSTINENCE?

Institutes of the Christian Religion, 3.19.9

Paul makes an admirable distinction concerning things indifferent: “Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure, but even their mind and conscience are defiled,” (Tit. 1:15.) For why is a woe pronounced upon the rich who have received their consolation? (Luke 6:24,) who are full, who laugh now, who “lie upon beds of ivory, and stretch themselves upon their couches;” “join house to house,” and “lay field to field;” “and the harp and the viol, the tabret and pipe, and wine, are in their feasts,” (Amos 6:6; Is. 5:8, 10.) Certainly, ivory and gold, and riches, are the good creatures of God, permitted, nay destined, by divine providence for the use of man; nor was it ever forbidden to laugh, or to be full, or to add new to old and hereditary possessions, or to be delighted with music, or to drink wine. This is true, but when the means are supplied, to roll and wallow in luxury, to intoxicate the mind and soul with present and be always hunting after new pleasures, is very far from a legitimate use of the gifts of God. Let them, therefore, suppress immoderate desire, immoderate profusion, vanity, and arrogance, that they may use the gifts of God purely with a pure conscience. When their mind is brought to this state of soberness, they will be able to regulate the legitimate use. On the other hand, when this moderation is wanting, even plebeian and ordinary delicacies are excessive. For it is a true saying, that a haughty mind often dwells in a coarse and homely garb, while true humility lurks under fine linen and purple. Let every one then live in his own station, poorly or moderately, or in splendor; but let all remember that the nourishment which God gives is for life, not luxury, and let them regard it as the law of Christian liberty, to learn with Paul in whatever state they are, “therewith to be content,” to know “both how to be abased,” and “how to abound,” “to be full and to be hungry, both to abound and to suffer need,” (Phil. 4:11.)

John Calvin and Henry Beveridge, Institutes of the Christian Religion, vol. 2 (Edinburgh: The Calvin Translation Society, 1845), 436–437.

Let us look at another interpretation:

9. Against the abuse of Christian freedom for gluttony and luxury!

Paul’s statement best distinguishes among things indifferent: “To the clean all things are clean, but to the corrupt and unbelieving nothing is clean, since their minds and consciences are corrupted” [Titus 1:15, cf. Vg.]. For why are the rich cursed, who have their consolation, who are full, who laugh now [Luke 6:24–25], who sleep on ivory couches [Amos 6:4], “who join field to field” [Isa. 5:8], whose feasts have a harp, lyre, timbrel, and wine [Isa. 5:12]? Surely ivory and gold and riches are good creations of God, permitted, indeed appointed, for men’s use by God’s providence. And we have never been forbidden to laugh, or to be filled, or to join new possessions to old or ancestral ones, or to delight in musical harmony, or to drink wine. True indeed. But where there is plenty, to wallow in delights, to gorge oneself, to intoxicate mind and heart with present pleasures and be always panting after new ones—such are very far removed from a lawful use of God’s gifts.

Away, then, with uncontrolled desire, away with immoderate prodigality, away with vanity and arrogance—so that men may with a clean conscience cleanly use God’s gifts. Where the heart is tempered to this soberness they will have a rule for the lawful use of such blessings. But should this moderation be lacking, even base and common pleasures are too much. It is a true saying that under coarse and rude attire there often dwells a heart of purple, while sometimes under silk and purple is hiding a simple humility. Thus let every man live in his station, whether slenderly, or moderately, or plentifully, so that all may remember God nourishes them to live, not to luxuriate. And let them regard this as the law of Christian freedom; to have learned with Paul, in whatever state they are, to be content; to know how to be humble and exalted; to have been taught, in any and all circumstances, to be filled and to hunger, to abound and to suffer want [Phil. 4:11–12].

John Calvin, Institutes of the Christian Religion & 2, ed. John T. McNeill, trans. Ford Lewis Battles, vol. 1, The Library of Christian Classics (Louisville, KY: Westminster John Knox Press, 2011), 840–842.

To the corrupt and unbelieving nothing is clean! No wine is good! John Calvin is against the abuse of Christian freedom for gluttony and luxury! He is not saying we should entirely refrain from wine.

Institutes of the Christian Religion, 3.19.8

8. Freedom in the use of God’s gifts for his purposes*

“I know,” says Paul, “that nothing is common” (taking “common” in the sense of “profane”), “but it is common for anyone who thinks it common” [Rom. 14:14 p.]. With these words Paul subjects all outward things to our freedom,11 provided our minds are assured that the basis for such freedom stands before God. But if any superstitious opinion poses a stumbling block for us, things of their own nature pure are for us corrupt. For this reason, he adds: “Happy is he who does not judge himself in what he approves. But he who judges, if he eats, is condemned, because he does not eat of faith. For whatever is not of faith is sin” [Rom. 14:22–23 p.].

Amidst such perplexities, do not those who show themselves rather bold by daring all things confidently, nonetheless to this extent turn away from God? But they who are deeply moved in any fear of God, when they are compelled to commit many things against their conscience, are overwhelmed and fall down with fright. All such persons receive none of God’s gifts with thanksgiving, yet Paul testifies that by this alone all things are sanctified for our use [1 Tim. 4:4–5]. Now I mean that thanksgiving which proceeds from a mind that recognizes in his gifts the kindness and goodness of God. For many of them, indeed, understand them as good things of God which they use, and praise God in his works; but inasmuch as they have not been persuaded that these good things have been given to them, how can they thank God as the giver?

To sum up, we see whither this freedom tends: namely, that we should use God’s gifts for the purpose for which he gave them to us, with no scruple of conscience, no trouble of mind. With such confidence our minds will be at peace with him, and will recognize his liberality toward us. cFor here are included all ceremonies whose observance is optional, that our consciences may not be constrained by any necessity to observe them but may remember that by God’s beneficence their use is for edification made subject to him.

John Calvin, Institutes of the Christian Religion & 2, ed. John T. McNeill, trans. Ford Lewis Battles, vol. 1, The Library of Christian Classics (Louisville, KY: Westminster John Knox Press, 2011), 839–840.

Institutes of the Christian Religion, 3.19.7

7. The third part of this liberty is, that we are not bound before God to any observance of external things which are in themselves indifferent, (ἀδιάφορα,) but that we are now at full liberty either to use or omit them. The knowledge of this liberty is very necessary to us; where it is wanting our consciences will have no rest, there will be no end of superstition. In the present day many think us absurd in raising a question as to the free eating of flesh, the free use of dress and holidays, and similar frivolous trifles, as they think them; but they are of more importance than is commonly supposed. For when once the conscience is entangled in the net, it enters a long and inextricable labyrinth, from which it is afterwards most difficult to escape. When a man begins to doubt whether it is lawful for him to use linen for sheets, shirts, napkins, and handkerchiefs, he will not long be secure as to hemp, and will at last have doubts as to tow; for he will revolve in his mind whether he cannot sup without napkins, or dispense with handkerchiefs. Should he deem a daintier food unlawful, he will afterwards feel uneasy for using loaf-bread and common eatables, because he will think that his body might possibly be supported on a still meaner food. If he hesitates as to a more genial wine, he will scarcely drink the worst with a good conscience; at last he will not dare to touch water if more than usually sweet and pure. In fine, he will come to this, that he will deem it criminal to trample on a straw lying in his way.

For it is no trivial dispute that is here commenced, the point in debate being, whether the use of this thing or that is in accordance with the divine will, which ought to take precedence of all our acts and counsels. Here some must by despair be hurried into an abyss, while others, despising God and casting off his fear, will not be able to make a way for themselves without ruin. When men are involved in such doubts, whatever be the direction in which they turn, every thing they see must offend their conscience.

John Calvin and Henry Beveridge, Institutes of the Christian Religion, vol. 2 (Edinburgh: The Calvin Translation Society, 1845), 434–435.

It seems BPC is rejecting John Calvin teaching on wine!

the kingdom of God is not meat and drink

The truth of our observation, that Christ’s kingdom is a spiritual one, is evident from a consideration of the hardship and misery of our condition in the warfare under the cross. It ought to be known, that whatever felicity is promised us in Christ, consists not in external accommodations, such as a life of joy and tranquillity, abundant wealth, security from every injury, and numerous delights suited to our carnal desires, but that it is suited to the heavenly state. Rather, “the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost” (Rom 14:17). Since it is not terrestrial or carnal, but spiritual, it elevates us even to eternal life, that we may patiently pass through this life in afflictions, hunger, cold, contempt and other disagreeable circumstances; contented with this single assurance, that our King will never desert us till our warfare is done.

John Calvin