Drunkenness on SermonAudio

The sermon explores the final chapters of Esther, focusing on the Jews' victory over their enemies and the establishment of the Feast of Purim, a human-ordained celebration marking their deliverance rather than divine worship. While the narrative highlights God's providential protection of His people despite their disobedience and absence of explicit prayer or acknowledgment of divine intervention, the preacher emphasizes that God's faithfulness endures even when His people fall short. The sermon critically examines Purim's celebratory nature—marked by revelry, costumes, and the command to get drunk—as a stark contrast to the worship-centered feasts God had ordained, raising concerns about self-congratulation and the displacement of divine credit with human achievement. Ultimately, the message affirms God's grace and sovereignty, reminding believers that His faithfulness is not contingent on human perfection, offering profound encouragement in times of spiritual darkness and uncertainty.

In Toronto, Canada, in 1956, on the final night of 5 weeks of gospel meetings, Harold Paisley (1924-2015) related how, when and where he was saved by the grace of God. At the outbreak of World War 2, at age 15, running from his godly upbringing, he joined the RAF, afterwards joining the Mercantile Navy. Then, coming home, he joined the Police in Enniskillen, Northern Ireland, but was dismissed due to a lifestyle of drunk and disorderly behaviour. About to rejoin the Navy, he was suddenly awakened to his need of salvation by witnessing a young man being run over by a bus right next to him in Belfast. Later that day, at 10.30pm on Friday 24th March 1944, he was saved through the words of 1 Peter 2:24. In this recording Mr Paisley proceeds to tell how he was then baptised and received into assembly fellowship, and also relates what he had been doing during the first 11 years of his life as an evangelist. The last minute of his message provides an insight into the kind of preaching that God was pleased to use so mightily in those days to the blessing of many: "Let the young man that God has saved 12 years ago tell you tonight that Christ has died, and His blood was shed, and if you are going to be in heaven you'll have to have Christ as your Saviour. If you die without Him it will be hell and the lake of fire for all eternity. It's heaven or hell; it's turn or burn; it never ends; it never ends; 'tis glory or despair. But Christ has died, the bleeding victim, the Lamb of Calvary, the spotless Lamb of God. Behold tonight 'the Lamb of God, which taketh away the sin of the world'. May God save someone in the meeting for His name sake! Shall we pray."

17 But in the following instructions I do not commend you, because when you come together it is not for the better but for the worse. 18 For, in the first place, when you come together as a church, I hear that there are divisions among you. And I believe it in part,[a] 19 for there must be factions among you in order that those who are genuine among you may be recognized. 20 When you come together, it is not the Lord's supper that you eat. 21 For in eating, each one goes ahead with his own meal. One goes hungry, another gets drunk. 22 What! Do you not have houses to eat and drink in? Or do you despise the church of God and humiliate those who have nothing? What shall I say to you? Shall I commend you in this? No, I will not. 23 For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, 24 and when he had given thanks, he broke it, and said, "This is my body, which is for[b] you. Do this in remembrance of me."[c] 25 In the same way also he took the cup, after supper, saying, "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me." 26 For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes. 27 Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty concerning the body and blood of the Lord. 28 Let a person examine himself, then, and so eat of the bread and drink of the cup. 29 For anyone who eats and drinks without discerning the body eats and drinks judgment on himself. 30 That is why many of you are weak and ill, and some have died.[d] 31 But if we judged ourselves truly,

Isaiah 631-9 Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save. 2 Wherefore art thou red in thine apparel, and thy garments like him that treadeth in the winefat? 3 I have trodden the winepress alone; and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury; and their blood shall be sprinkled upon my garments, and I will stain all my raiment. 4 For the day of vengeance is in mine heart, and the year of my redeemed is come. 5 And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me. 6 And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the earth. 7 ¶ I will mention the lovingkindnesses of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his lovingkindnesses. 8 For he said, Surely they are my people, children that will not lie: so he was their Saviour. 9 In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old.

This sermon presents Proverbs 31 as a prophetic and timeless portrait of godly character, emphasizing that true virtue is rooted in the fear of the Lord rather than cultural ideals of beauty or charm. Centered on the mother's wisdom to her son, the passage first calls for moral integrity in leadership—rejecting sexual immorality and drunkenness, and championing justice for the poor and vulnerable—before shifting to the ideal woman whose strength, diligence, and compassion are not defined by outdated roles but by timeless principles of faithfulness, generosity, and wisdom. The preacher underscores that this virtuous woman is not a rigid template but a living embodiment of godly character, reflecting both the nurturing heart of a mother and the personification of divine wisdom, ultimately calling the church to embody such virtue in a world that often misunderstands or undervalues it. The message concludes with a call to apply this wisdom practically through the New Testament book of James, affirming that true faith produces action and transforms society from the home outward.

The sermon identifies Mystery Babylon in Revelation 17 as a symbolic representation of the Roman Catholic Church, rooted in ancient Babylonian religious practices and perpetuated through historical syncretism. Drawing from Scripture, tradition, and historical analysis, the preacher argues that the church's distinctive features—worship of Mary and the infant Jesus, celebration of Christmas and Easter, baptismal regeneration, justification by works, purgatory, idolatry, rosaries, candles, the sign of the cross, and clerical vestments—mirror pagan customs originating in Babylon and systematically incorporated into Catholicism. The sermon emphasizes that these elements, along with Rome's seven hills, global influence, and historical persecution of saints, fulfill the prophetic description of the great whore who sits on many waters, drunk with the blood of martyrs. While acknowledging the possibility of literal Babylon's revival in the end times, the central thesis remains that Mystery Babylon is a spiritual and institutional system of religious deception and political power that opposes God's true church, ultimately destined for divine judgment.

The manifestation of Christ's Spirit caused quite a stir. People who had come to celebrate the feast of Pentecost were amazed. They heard people speaking the wonderful works of God, in the language of their home countries. It was so strange that some mocked and accused them of being drunk. The stage was now set for Peter to stand up and declare the true meaning of things and to declare the gospel.

We discuss "World Obesity Day" in order to clarify that the word "glutton" does not necessarily mean "fat" or "overweight". Gluttony is an act and lifestyle, not a body metric. You can be skinny and be a glutton or be fat and NOT be a glutton! Also Reference: Matthew 11:19, Philippians 3:21 https://bbfohio.com

The admonishment in this Proverb is clear: "Be Not Among Winebibbers". But modern psycho-babble and the cult of A.A. (Alcoholics Anonymous) have complicated matters for those who fall for such man-made nonsense. We will compare these things to the Bible and urge listeners to follow God's word above all! Also Reference: Ephesians 5:18, John 14:6, Ephesians 5:1 https://bbfohio.com