food (gluttony) as severely as they do excess in drinking; a fact which total abstainers are prone to overlook.—Deut. 21:20; Prov. 23:20, 21.

The Christian is admonished to supplement “knowledge with self-control”, and is advised that ‘the spirit that God has given us is not a spirit of timidity, but of love, and of power and of self-discipline’. (2 Pet. 1:6; 2 Tim 1:7, An Amer. Trans.) It will also be noted that Paul counseled Timothy to take a “little” wine for the sake of his health, and that he made it very definite that those given to “much” wine were not to be appointed as overseers or assistants in the Christian congregation. (1 Tim. 3:3, 8; Tit. 1:7; 2:3) And, since these are to be examples, it follows that the rest of the congregation should likewise not be given to much wine. Rather than be “filled” with wine, wherein there is excess and riot, all are to be filled with the holy spirit, God’s active force.—Eph. 5:15-18.

That overindulgence in wine and strong drink is both foolish and wrong is further borne out by the following scriptures: “Who have woe? who have pain? who have strifes? who have complaints? who have wounds without cause? who have redness of eyes? Those who stay long over wine.” “Wine is a mocker, strong drink a brawler; none who reels under it is wise.” (Prov. 23:29, 30; 20:1, An Amer. Trans.) “Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink [and weak to execute justice]: which justify the wicked for reward.” (Isa. 5:22, 23) “Wine and liquor take away the understanding.”—Hos. 4:11, An Amer. Trans.

A TIME TO REFRAIN FROM WINE

Not only do the Scriptures indicate that there should be moderation in the use of wine, but that, as with every purpose under the sun, there is a time to drink and a time to refrain from drinking. When should one refrain from drinking? The Levite priests were commanded not to drink wine when serving before Jehovah in the tabernacle. (Lev. 10:9) They were not to be under the influence of wine nor to depend upon its stimulation when performing their priestly duties. Their minds and consciences were to be sensitively attuned to the law of Jehovah, and such would hardly be the case if they were influenced by alcoholic drinks. This strongly recommends that, while engaged in their ministerial service, those serving Jehovah today likewise refrain from drinking wine, etc. Thereby not only will they keep in the best mental and spiritual condition and have the greatest self-control, but they will also avoid giving needless offense to those to whom an alcoholic breath is repulsive. That indulging in wine is likely to interfere with one’s using the best judgment is likewise indicated at Proverbs 31:4, 5 (Moffatt): “It is not for kings to be quaffing wine, nor for princes to be swilling liquor; lest in their cups they forget their law and misjudge a case of misery.”

Respect for the principles and consciences of others may indicate that we refrain from wine. We may feel strong and able to control ourselves by indulging in moderation, but we should not coax or cajole our brother to indulge if he feels that it is best and safest for him to abstain. (See Habakkuk 2:15, 16.) In fact, we should not even indulge when in the company of such weaker ones, but rather deny ourselves the enjoyment of indulgence for the sake of the spiritual welfare of our brother. As the apostle Paul well puts it: “It is true, everything is clean, but it is wrong for a man to hurt the consciences of others by what he eats. The right thing to do is to eat no meat at all and to drink no wine or do anything else if it hurts your brother’s conscience.”—Rom. 14:20, 21, An Amer. Trans.

For those who have difficulty in exercising self-control it would at all times be best to refrain from drinking intoxicating beverages. Better deny oneself the brief temporary enjoyment of indulging in wine than to bring reproach upon the truth and perhaps cause others to stumble. And denying oneself such should not be a great hardship. The Jews did without wine for forty years (Deut. 29:6), and seemingly did not miss it too much; as we read of their longing for the flesh, the leeks, onions and garlic of Egypt (Num. 11:5), but not of their missing their wine. The Rechabites were willing to do without wine because of having been commanded thus by their forefather Jonadab, and they were commended by Jehovah for obeying that commandment. (Jer. 35:1-19) Daniel and his three companions were blessed for refusing the king’s dainties, which included wine.—Dan. 1:8-21.

INDULGING IN PARTIES

Today there is a tendency on the part of some of the Lord’s servants to “throw” or attend parties where there is an opening for much’ drinking. It is advisable to be on guard. Excess drinking can be accompanied by conversation that is far from edifying and with actions that will not stand the light. Such parties, when ignoring the spiritual welfare, are dangerous to all of God’s servants that would have his approval. Married people can find themselves trifling with others and straining their faithfulness to each other for the thrill of “skating on thin ice”; while young and single folks, who by properly cultivating the gift of singleness have so much to look forward to in the pioneer, foreign-missionary or Bethel service, find themselves becoming inflamed and, as a result, come into marital situations where to keep their integrity they must shoulder the added burdens of domestic obligations with the corresponding diminishment of Kingdom privileges, and that with a bad start.

All too frequently such parties savor of the attitude of the Godless world: “Let us eat and drink; for to morrow we shall die.” (Isa. 22:13) They have more in common with Belshazzar’s feast, where, inflamed with wine, he willfully reproached Jehovah’s name, than with the fellowship and eating of bread that Jesus enjoyed with his apostles and disciples after his resurrection.

True, there is nothing wrong in itself with brethren’s coming together occasionally and enjoying in a little more abundant way than usual the good things that the Lord has provided for man in the way of food and drink. In fact, such occasions can even aid in helping the good-will interest to appreciate the fact that Jehovah’s witnesses are not fanatical extremists. But at such times let us not forget that we are Jehovah’s servants, let the indulgence in food and drink be in moderation, so as not to bring any reproach nor to have ill aftereffects, and above all, let the conversation be clean and on things that edify. The singing and playing of Kingdom songs, the playing of Scriptural quiz games, the relating of field-service experiences, etc., can all combine to make such an evening one not only of relaxation and enjoyment but also one of profit.

Let each Christian minister be on guard, therefore, remembering that Satan is out to debauch the human race so as to cause all to be destroyed at Armageddon, that to sow to the flesh is to reap destruction, and that “[we] have spent time enough in the past in doing as the heathen like to do, indulging in sensuality, passion, drunkenness, carousing, dissipation”. (1 Pet. 4:3, An Amer. Trans.) Let us make honest, wise and considerate use of our Christian liberty. Be moderate in the enjoyment of the good things that God has provided, “so whether you are eating or drinking or doing anything else, do it all to the honor of God”; ever appreciating that “the Kingdom of God is not a matter of what we eat or drink, but of uprightness, peace, and happiness through the possession of the holy spirit”.—1 Cor. 10:31; Rom. 14:17, An Amer. Trans.

Mordecai Worships Only Jehovah

MORDECAI was involved in the government affairs of a world empire, but he did not worship the political state. He obeyed the laws of the land when they did not conflict with God’s laws. He even acted for the preservation of the state when it was threatened by seditious conspirators. But when it came to a showdown test of allegiance Mordecai’s loyalty was for God first. That his fearless course was blessed by Jehovah is shown by the record in the Bible book called “Esther”.

The narrated events of the book take place in Persia, in the royal city of Shushan, “in the days of Ahasuerus, (this is Ahasuerus which reigned, from India even unto Ethiopia, over an hundred and seven and twenty provinces:).” The book of Esther covers approximately 484-474 B.C. While the principal character of the book might be said to be Esther, it was Mordecai who through his wise counsel guided her into the queenship. Their relationship is shown by the following:

“Now in Shushan the palace there was a certain Jew, whose name was Mordecai, the son of Jair, the son of Shimei, the son of Kish, a Benjamite; who had been carried away from Jerusalem with the captivity which had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away. And he brought up Hadassah, that is, Esther, his uncle’s daughter: for she had neither father nor mother, and the maid was fair and beautiful; whom Mordecai, when her father and mother were dead, took for his own daughter.” King Ahasuerus, because of Queen Vashti’s disobedience, selected a new queen, who was Mordecai’s cousin Esther. But even after her exaltation to the queenship “Esther did the commandment of Mordecai, like as when she was brought up with him”.—Esther 1:1; 2:5-7, 20.

Next in the record are recounted two events that show Mordecai’s stand for law and order through human government, yet make clear his refusal to violate God’s law when state ordinances conflict therewith. The first event is recorded at Esther 2:21-23: “In those days, while Mordecai sat in the king’s gate, two of the king’s chamberlains, Bigthan and Teresh, of those which kept the door, were wroth, and sought to lay hand on the king Ahasuerus. And the thing was known to Mordecai, who told it unto Esther the queen; and Esther certified the king thereof in Mordecai’s name. And when inquisition was made of the matter, it was found out; therefore they were both hanged on a tree: and it was written in the book of the chronicles before the king.”

Thus was squelched the conspiracy against the state. But in the very next verses Mordecai himself is found defying the king’s command, because it would have forced him to violate God’s law if he obeyed the king’s: “After these things did king Ahasuerus promote Haman the son of Hammedatha the Agagite, and advanced him, and set his seat above all the princes that were with him. And all the king’s servants, that were in the king’s gate, bowed, and reverenced Haman: for the king had so commanded concerning him. But Mordecai bowed not, nor did him reverence. Then the king’s servants, which were in the king’s gate, said unto Mordecai, Why transgressest thou the king’s commandment? Now it came to pass, when they spake daily unto him, and he hearkened not unto them, that they told Haman, to see whether Mordecai’s matters would stand: for he had told them that he was a Jew. And when Haman saw that Mordecai bowed not, nor did him reverence, then was Haman full of wrath.”—Esther 3:1-5.

Note that when Mordecai had been daily questioned as to his refusal to bow down, he had answered by telling them that he was a Jew. That meant he reminded them that he was following God’s command that forbade bowing down and reverencing and worshiping creatures. Haman’s anger sought outlet not only against Mordecai but against all the Jews, and in pursuance of that end Haman pushed through a decree to destroy the Jews. On what basis was he able to get the king’s consent to his anti-Semitic drive? By charging the Jews with sedition against the state because they put God’s law above man’s. Haman told the king: “Their laws are diverse from all people; neither keep they the king’s laws.”—Esther 3:8.

So confident of success was the cocksure Haman that he built gallows on which to hang Mordecai, and was on his way to see the king to get permission for such legalized murder. But the king met the Agagite with the question: “What shall be done unto the man whom the king delighteth to honour?” Conceited Haman thought that surely the man to be honored was himself, so he outlined an elaborate parading of the man through the streets on the king’s horse, the horse to be led by one of the king’s princes. The king agreed, but how crushing the blow to Haman when he heard the man to be honored was Mordecai and that he, Haman, would be the one to lead the horse on which Mordecai rode! Why did the king suddenly wish to honor Mordecai? Because one night the king suffered from insomnia and had read to him the historical records, and in that reading it was brought to his attention again how Mordecai had reported the conspiracy against the king, and when the king learned that nothing had been done to honor Mordecai for his service, he determined to remedy the oversight. The next