Genesis 19:33Meaning & Commentary from the Church Fathers

Yet, another inquiry presents itself regarding intoxication, necessitating thorough examination to prevent the foolish and brazen from finding any justifications for their slander. How shall we respond to this? It should be noted that his inebriation stemmed not merely from excessive drinking but was also a result of his deep anguish. Therefore, let no one have the audacity to condemn the righteous man or his daughters. Would it not be sheer madness to accuse those whom the divine Scriptures exonerate from all blame, while holding us, weighed down by the immense burden of our iniquities, to account? This is disregarding the words of the Apostle Paul, who asserts, 'Who shall accuse God's elect? God justifies them' (Rom. 8:33). Moreover, this circumstance did not arise without reason; indeed, the overwhelming sorrow of his spirit, in conjunction with the wine, rendered him completely numb. To illustrate further, consider what Scripture states: 'the next day the elder said unto the younger, Behold, I slept last night with my father: let us give him wine this night also; and thou shalt come in and sleep with him, and we will raise up a tribe from our father.'

This results in irrational laughter, baseless weeping, arbitrary tears, unwarranted boasting, shameless falsehoods, unrealistic desires, hopeful fantasies, empty threats, irrational fears, a lack of sensitivity to genuine horror, unfounded distrust, unreasonable compassion, and promises of the unattainable. Not to mention the indecorous slumber, the discomfort of a throbbing head, the disgrace of excessive indulgence, the relaxation of limbs, and a neck that droops as wine loosens the bonds of its integrity. What led to the abominable sin of incest with daughters? What clouded Lot’s judgment to the extent that he committed such a vile act and was unaware of its gravity? Who, in a most peculiar manner, concocted the unusual names for such offspring? How did their mothers become sisters to their own children? How did the progeny share both father and grandfather? Who distorted nature in such wickedness? Was it not wine, when overindulged, that incited such an unparalleled and shameful narrative? Did not drunkenness invite into history a tale so remarkable that it surpasses even the fantastical fabrications of legend? "They made their father drink wine," it declares. And thus, when wine expelled reason from his mind as if enchanted, he left a tale of sorrow for future generations, because intoxication robbed him of his senses during the offense. Oh, what mischief did these wives unloose when they brought this wine from Sodom! Oh, what a malevolent toast arose from the wicked cup they offered to their father! How much more beneficial it would have been for this wine and all else to have perished in Sodom before such a grievous event came to pass! With countless examples of the daily tragedies associated with wine present in the world, the individual who, without a trace of shame in his admission, declares that he engaged in such acts does so not only for his own consumption but also to ensure that others partake excessively.

Faced with such devastation and anticipating their father's declining years, they sought to preserve their lineage and find comfort. With this mindset, and not driven by lust, they used wine to aid them, which resulted in their father losing consciousness, leading him to beget children with them.

Why did God not intervene to stop this unlawful incest? He foresaw the wickedness of that generation, as the Moabites worshipped Chemosh and the Ammonites worshipped Milcom. To prevent the Israelites from adopting the evil practices of those nations, as they had from their relatives, He intervened in the forbidden union, intending to make such actions detestable to the Jewish people. This intent was made clear through Moses, the lawgiver, who conveyed God’s command: “No Ammonite or Moabite shall enter the assembly of the Lord, even to the tenth generation” (Deuteronomy 23:3).

Here, we reflect on the destructive influence of intoxication, which managed to ensnare a righteous man, one who had resisted numerous temptations in Sodom, but succumbed to wine amidst the wilderness.

Proverbs states, "Wine is a mocker" (Proverbs 20:1); the harm it inflicts is universally acknowledged, supported by much written in Church literature about the perils of excessive drinking. Nevertheless, we should highlight a few insights on this matter. An ancient philosopher, Anaharsis, notably remarked that the vine produces three outcomes: pleasure, intoxication, and sorrow. He elucidated that moderate wine consumption offers enjoyment, satisfying thirst, aiding digestion, and uplifting the spirit. However, excessive drinking results in drunkenness, igniting quarrels and conflicts, which ultimately leads to profound sadness. If we analyze the impact of drunkenness, viewing it metaphorically as a grape, it yields not just three but many harmful consequences—indeed, ten. While calling drunkenness a grape, we may say it resembles those of the Sodomites regarding the lamentation echoed by the prophet Moses in Deuteronomy: "Of the grapes of Sodom are their grapes, and their vine is from Gomorrah; their cluster is a cluster of gall, their grapes are bitter; the venom of asps is their wine" (Deuteronomy 32:32-33). Drunkenness truly embodies the grapes of Sodom and Gomorrah, yielding only bitterness, sorrow, and the venom of serpents, reflecting the principle that "for every tree is known by its own fruit" (Luke 6:43-44).

The first consequence of this bitter drink is the obscuring of the mind and the deterioration of memory. Intoxication clouds the intellect, often leaving individuals oblivious to their actions, just like those entranced by madness. Hence, if misfortune or disgrace occurs, they wake without recollection of the events. The warning in Proverbs reflects, "I have been struck, and I did not feel it; I have been beaten, and I did not know it" (Proverbs 23:35). The second outcome is shamelessness; a drunkard loses all sense of modesty, uttering vile and ungodly words that are unworthy of honorable ears. Such a person's heart becomes a repository of vices, from which no good can spring—"A good man out of the good treasure of his heart brings forth good" (Luke 6:45).

The third consequence is a failure to guard secrets; a sober person may keep confidences buried within, but a drunken person divulges secrets recklessly. The intoxicated mind resurrects forgotten matters, exposing them openly. This is akin to yeast bubbling to the top of a cask, overpowering and spilling out. In drunkenness, both food and secrets may be regurgitated.

The fourth result, arising from this intoxicating indulgence, is the proliferation of lustful desires. The Apostle admonishes, "Do not be drunk with wine, for that is debauchery" (Eph. 5:18), while St. Basil the Great warns that wine provokes unchecked lust, far exceeding the natural behaviors of beasts. The fifth outcome, replete with venom, is anger, strife, and violence. The prophet Hosea observes, "The princes have become mad through wine" (Hosea 7:5), and thus wisdom cautions against drunkenness, reminding us that it brings turmoil and discord (Proverbs 23:29-30).

The sixth consequence is bodily harm—deteriorating health, tremors, and, ultimately, premature aging and death. The seventh refers to financial ruin; those who engage in excess often lose their wealth: "He that worketh drunkenness shall not be rich" (Sirach 19:1). The eighth cost is spiritual depravity; drunkenness destroys both material and spiritual wealth, leading individuals to commit sins of which they would otherwise be ashamed. For instance, the Paterik recounts the tale of a hermit who, drawn by a demon to sin once, ultimately fell into a cascade of vices, losing all he had worked for through his lapse.

Drunkenness leads one to all manner of sin while depriving the soul of salvation. St. Chrysostom rightly asserts that drunkenness can uproot virtues and sever one's grace; those who succumb to it risk their eternal inheritance, for "drunkards will not inherit the kingdom of God" (1 Cor. 6:10). The ninth consequence is divine wrath, which plagues the transgressor; the prophet Isaiah warns, "Woe to those who rise early to drink wine" (Isaiah 5:11). Similarly, the prophet Jeremiah advises: "Drink, and be in a state of turmoil, for the sword that I will bring upon you cannot be avoided" (Jeremiah 25:27).

The tenth and gravest repercussion is the irrevocable loss of the soul. Unlike other sinners, when the moment of death approaches, a drunkard may be utterly unaware and unrepentant due to lost faculties. The fate of those who perish without repentance is grim, leading to Gehenna. The bitterness of the grapes of drunkenness, while initially appearing sweet, ultimately turns to bitterness and venom. This discourse aims not to vilify wine, which God created for human joy and health, but to combat the vice of drunkenness.

St. Chrysostom emphasizes that wine is meant to bring joy, not outrage; it should uplift health rather than diminish virtue. Moreover, he teaches that the problem lies not in wine, but in excessive consumption. He deems the immoderately indulgent even more shameful than animals, which instinctively moderate their intake. The call remains clear: moderation in all things is required, lest we suffer the dire consequences of excess.