Jeremiah 35 records a fascinating account of God’s dealings with the Rechabites and with Judah and the inhabitants of Jerusalem. Because the Rechabites’ abstention from drinking wine was a key reason for God’s blessing them, this post examines the issue of the relevance of this account for the contemporary debate among believers about the propriety of drinking alcohol.

Divine Initiative in Testing the Obedience of the Rechabites

God directed Jeremiah to bring the Rechabites into the house of the Lord and “give them wine to drink” (Jer. 35:1-2). Jeremiah obeyed and brought them all into a chamber of the sons of “a man of God” (Jer. 35:3-4).

He set before them a large quantity of wine and cups and told them, “Drink ye wine” (Jer. 35:5). They refused, saying that they would not drink any wine because “Jonadab the son of Rechab our father commanded us saying, ‘Ye shall drink no wine, neither ye, nor your son for ever’” (Jer. 35:6).

They also spoke of the other things that he had commanded them to do that they might “live many days in the land where [they were] strangers” (Jer. 35:7). They then affirmed, “Thus have we obeyed the voice of Jonadab the son of Rechab our father in all that he hath charged us, to drink no wine all our days, we, our wives, our sons, nor our daughters (Jer. 35:8).

They further related their total obedience to what their father had commanded them (Jer. 35:9-10) and how they now had come to dwell in Jerusalem (Jer. 35:11).

Divine Initiative in Rebuking Judah and the Inhabitants of Jerusalem Based on the Obedience of the Rechabites

Following the testing of the Rechabites, the Lord instructed Jeremiah to go to the men of Judah and the inhabitants of Jerusalem and rebuke them (Jer. 35:13). Central in that rebuke was the Lord’s highlighting how the obedience of the Rechabites contrasted starkly with the disobedience of Judah and the inhabitants of Jerusalem:

Jer 35:14 The words of Jonadab the son of Rechab, that he commanded his sons not to drink wine, are performed; for unto this day they drink none, but obey their father’s commandment: notwithstanding I have spoken unto you, rising early and speaking; but ye hearkened not unto me.

15 I have sent also unto you all my servants the prophets, rising up early and sending them, saying, Return ye now every man from his evil way, and amend your doings, and go not after other gods to serve them, and ye shall dwell in the land which I have given to you and to your fathers: but ye have not inclined your ear, nor hearkened unto me.

Because of their disobedience and because of the shameful contrast between the Rechabites’ obedience of their father’s commands and Judah’s disobedience of the Lord’s commands, the Lord pronounced fierce judgment upon His people (Jer. 35:16-17).

Divine Pronouncement of Blessing on the Rechabites

After pronouncing the Lord’s upcoming judgment on Judah and all Jerusalem, Jeremiah declared the Lord’s blessing on the Rechabites:

Jer 35:18 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 for ever.

Because they had obeyed their father’s directives, God promised to bless the Rechabites forever! Thus, the Rechabites who had abstained perpetually from drinking wine because their father had commanded them to do so were greatly rewarded for their obedience.

Is This Account Relevant for the Contemporary Debate about Alcohol Consumption?

This account relates how a group of people perpetually obeyed directives given to them by their forefather for their good (Jer. 35:7). The passage provides no clear indication for the specifics of why he had commanded them to do so.

Furthermore, stylistically, although it does mention and reiterate that there were several commands that the Rechabites had obeyed, the account focuses special attention in at least two ways on the command for them to abstain from drinking wine. First, God specifically tests their obedience concerning only this command (Jer. 35:1-11). Second, God refers specifically only to this command when He rebukes His own people (Jer. 35:12-17).

These observations suggest to me that this account that records divine blessing for obeying parental admonition not to drink alcohol provides biblical justification for fathers today to direct their children authoritatively not to drink alcohol. Moreover, the account also provides justification for children to heed that admonition regardless of how much pressure they may get from others who tell them that their parents’ instruction to them is “legalistic,” contrary to “the gospel,” unbiblical, and does not need to be followed.

If your parents have instructed you to abstain from alcohol consumption, you will honor God and bring blessing on yourself by doing so. Doing so for your entire life, you will bring them joy in their old age by having treasured their instruction that will preserve you from ever suffering the great harm that alcohol consumption has brought to multitudes of families in human history.

See also Why I Still Do Not Drink Alcohol Now That I Am a Christian

Copyright © 2011-2025 by Rajesh Gandhi. All rights reserved.

Obviously, blogging did not exist when Psalm 45 was written. Nevertheless, the Psalm opens with a statement that suggests some key blogging principles for Christians:

^KJV Psa 45:1 <To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of loves.> My heart is inditing a good matter: I speak of the things which I have made touching the king: my tongue is the pen of a ready writer. 

^NKJ Psa 45:1 To the Chief Musician. Set to “The Lillies.” A Contemplation of the sons of Korah. A Song of Love. My heart is overflowing with a good theme; I recite my composition concerning the King; My tongue is the pen of a ready writer.

^NAU Psa 45:1 For the choir director; according to the Shoshannim. A Maskil of the sons of Korah. A Song of Love. My heart overflows with a good theme; I address my verses to the King; My tongue is the pen of a ready writer.

1. A Heart Overflowing with a Good Matter – “My heart is inditing a good matter:” (Ps. 45:1a)

A Christian blogger, like all Christians, must serve God with all his might (Eccl. 9:10). With his heart filled and overflowing by the work of God’s Spirit (Eph. 5:18), he writes about whatever good subject God burdens his heart.

2. A Message about the King – “I speak of the things which I have made touching the king:” (Ps. 45:1b)

A Spirit-filled blogger writes everything with his King in view and when his subject legitimately permits, he writes about his King. Such blogging, however, does not artificially insert content about the King where it is not fitting. Just as not all Scripture is explicitly about the King, neither does the Spirit-filled blogger write every blog explicitly about the King. In fact, he need not even mention the King directly, but whatever he writes will seek to make his readers disciples of the King (Matt. 28:19).

3. A Message Skillfully Written by a Prepared Writer – “my tongue is the pen of a ready writer” (Ps. 45:1c)

A Spirit-filled blogger writes with whatever skill God has given him and does so with the eagerness and willingness of one who has been called and discipled by God to write for the sake of the kingdom. Having acquired skill through diligence and experience, he diligently researches his subject and ponders carefully what he says (Eccl. 12:9).

He sets in order his blog post so that it skillfully communicates words of truth and uses words that communicate his delight in his subject (Eccl. 12:9-10). Through such writing, he teaches God’s people knowledge (Eccl. 12:9) and goads them to serve their King (Eccl. 12:11).

Christian Blogging to the Glory of God

Through posts written by Spirit-filled bloggers who manifest these principles in their writing, God desires to advance His kingdom and righteousness (cf. Matt. 6:33). May God grace all of us who blog to honor and glorify Him in these ways with what we write (1 Cor. 10:31).

Copyright © 2011-2025 by Rajesh Gandhi. All rights reserved.

Calling other believers “Pharisees” is a very serious matter. An examination of Jesus’ dealings with the Pharisees shows why you should beware of doing so.

Jesus’ Rebuke of the Pharisees

Mark 7:1-13 records an incident when Jesus sternly rebuked the Pharisees. The incident began with the Pharisees asking Jesus why His disciples did not follow certain traditions:

Mar 7:1 Then came together unto him the Pharisees, and certain of the scribes, which came from Jerusalem.

 ² And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault.

 ³ For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders.

 ⁴ And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brasen vessels, and of tables.

 ⁵ Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands?

Jesus responded initially by using Isaiah 29:13 to rebuke them for their hypocrisy:

Mar 7:6 He answered and said unto them, Well hath Esaias prophesied of you hypocrites, as it is written, This people honoureth me with their lips, but their heart is far from me.

 ⁷ Howbeit in vain do they worship me, teaching for doctrines the commandments of men.

He continued His stern dealings with them by charging them with neglecting God’s commandments in order to follow human tradition (Mark 7:8). He then rebuked them further for their invalidating God’s Word through their tradition (Mark 7:9-13).

A Closer Look at Jesus’ Response

Jesus did rebuke the Pharisees for following certain human traditions instead of keeping the word of God (Mark 7:7), but He did so based on His knowing that their hearts were far from God (Mark 7:6b). He had the supernatural ability to know their hearts, and thereby exposed them as hypocritical and vain worshipers of God.

He thus made known that they were not holding to these human traditions because they thought that they would help them honor God; they knew in their hearts that they were dishonoring God with what they were doing. Moreover, Jesus later explained to His disciples the solemn truth about the true condition of these Pharisees:

Mat 15:12 Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?

 ¹³ But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up.

 ¹⁴ Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch.

Jesus revealed that these Pharisees were not planted by His Father—despite their religiosity, they were unbelievers.

Only Someone Who Can Know the Heart Can Legitimately Call Another Believer a “Pharisee”

When Jesus rebuked the Pharisees for their following human traditions instead of God’s Word, He did so knowing that their hearts were far from God. He had the supernatural ability to know the true condition of their hearts and thereby excoriated them for being hypocritical unbelievers.

Because no believer has the ability to know the heart of another believer the way Jesus did, it is unrighteous for him to call another believer “Pharisee.” Before you call another believer a “Pharisee,” you should think carefully about your inability to know the heart of that person.

Beware of calling other believers “Pharisees”!

Copyright © 2011-2025 by Rajesh Gandhi. All rights reserved.

In the American political scene today, many believe in the merits of various places being gun-free zones. Many others, however, hold opposing views.

Although sorting out the truth about that disputed topic is important, of far greater importance is the belief by many in the American religious scene today that churches should be virtually judgment-free zones. Is this view valid?

Key passages help us to answer this question definitively:

1. Believers in Churches Must Judge Themselves When Taking the Lord’s Supper

1Co 11:27 Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.

 ²⁸ But let a man examine himself, and so let him eat of that bread, and drink of that cup.

 ²⁹ For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body.

 ³⁰ For this cause many are weak and sickly among you, and many sleep.

 ³¹ For if we would judge ourselves, we should not be judged.

 ³² But when we are judged, we are chastened of the Lord, that we should not be condemned with the world.

Every believer must partake regularly of the Lord’s Supper. When doing so, he must judge himself thoroughly by repenting of, confessing, and forsaking his sins. If he fails to do so and yet takes the Lord’s Supper, God will judge him to chasten him until he repents.

2. Believers Are to Judge Themselves So That They Do Not Cause Others to Stumble

Rom 14:12 So then every one of us shall give account of himself to God.

 ¹³ Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother’s way.

Every believer is going to answer to Jesus Christ one day (Rom. 14:20). Because that will be the case, Paul commands us all to judge ourselves to be certain that we not cause others to stumble. This teaching must guide everything that we do in our churches.

Furthermore, Paul teaches that believers must not give offence either to believers or to unbelievers:

1Co 10:31 Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.

 ³² Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:

 ³³ Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved.

1Co 11:1 Be ye followers of me, even as I also am of Christ.

For an example that points to a serious way in which many believers in local churches may be failing in this aspect of judging themselves, see my previous post about the testimony of Meghan O’Gieblyn, Romans 14, and the CCM Debate.

3. Unbelievers or Unlearned People Who Enter Churches Are to Be Judged Through the Prophesying of the Entire Congregation   

1Co 14:23 If therefore the whole church be come together into one place, and all speak with tongues, and there come in those that are unlearned, or unbelievers, will they not say that ye are mad?

 ²⁴ But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all:

 ²⁵ And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth.

Through the corporate prophesying of the entire congregation, God intends that unbelievers and unlearned people who enter a church come under conviction for their sins and become convinced that they will be judged for their sins unless they repent. Being judged by the ministry of the entire congregation, they are to repent and worship God.

A proper church service thus is not supposed to make such people feel good about themselves—God wants them to be convicted of their sins. They are supposed to become burdened about the judgment that they are under for not repenting of their sins.

4. Believers Are to Judge Unrepentant People in the Church

1Co 5:9 I wrote unto you in an epistle not to company with fornicators:

 ¹⁰ Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.

 ¹¹ But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.

 ¹² For what have I to do to judge them also that are without? do not ye judge them that are within?

 ¹³ But them that are without God judgeth. Therefore put away from among yourselves that wicked person.

Paul wrote a letter to the Corinthians to instruct them not to associate with evil people in the church (1 Cor. 5:10). He reiterated that command to them (1 Cor. 5:11) and made clear that they were not even to eat with those who call themselves brothers but are unrepentant of serious sins in their lives.

In explaining his teaching, Paul used a rhetorical question that demands an affirmative answer (1 Cor. 5:12) to make clear that believers in churches must judge unrepentant people who are among them. Such people must be expelled from the church (1 Cor. 5:13) until they are genuinely repentant.

A Local Church Is Not to Be a Judgment-Free Zone

These passages show that we must allow Scripture to renew our minds about this vital aspect of life in our local churches. Contrary to the seemingly widespread perspective of many believers today, Scripture shows that God does not want churches to be judgment-free zones.

Rather, God intends that our churches be places where we judge ourselves, where unbelievers repent because they become burdened about the judgment they are under for their sins, and where unrepentant professing believers are judged and, if necessary, expelled from the church until they repent. A local church must not be a judgment-free zone.

Copyright © 2011-2025 by Rajesh Gandhi. All rights reserved.