The Bible does not mention marijuana or cannabis by name, but it establishes clear principles about intoxication and bodily stewardship that apply to smoking weed. Ephesians 5:18 prohibits drunkenness, while Galatians 5:21 lists drunkenness among serious sins. First Corinthians 6:12 warns against allowing anything to master the body, and 1 Thessalonians 5:6–8 urges clear-mindedness. These passages frame sobriety as essential to holy living. Though some scholars debate whether the Hebrew term kaneh-bōśem refers to cannabis in ritual contexts like Exodus 30:23, standard translations render it as calamus, and the scholarly consensus remains unresolved. The scriptural emphasis on self-control and sound judgment offers guidance for evaluating marijuana use today.
Key Takeaways
- The Bible explicitly condemns drunkenness and intoxication, emphasizing sober-mindedness and clear thinking for believers (Ephesians 5:18, Galatians 5:21).
- Scripture warns against allowing any substance to master the body, framing self-control as essential to holy living (1 Corinthians 6:12).
- Some scholars propose “kaneh-bōśem” in Exodus 30:23 refers to cannabis, though mainstream translations render it as calamus or cane.
- Biblical narratives consistently show negative consequences of intoxication, illustrating loss of judgment and moral compromise (Genesis 9:21, 19:30–36).
- The New Testament contrasts Spirit-filled living with substance-induced altered states, prioritizing spiritual clarity over chemical influence (Ephesians 5:18).
What Does Scripture Say About Intoxication and Your Body?
When examining what the Bible says about intoxication, readers encounter a consistent pattern of warnings spanning both Old and New covenants. Ephesians 5:18 explicitly prohibits drunkenness, calling it debauchery, while Galatians 5:21 lists it among serious sins. Archaeological and textual evidence also shows that these writings were composed and transmitted across centuries, reflecting widespread acceptance in early faith communities.
Biblical warnings against drunkenness appear throughout Scripture, from Old Testament narratives to New Testament teachings on holy living.
The Old Testament provides cautionary narratives: Noah’s drunkenness led to shame in Genesis 9:21, and Lot’s intoxication resulted in incest in Genesis 19:30–36. Proverbs 20:1 characterizes wine as a mocker that leads people astray.
The New Testament emphasizes sobriety, with 1 Thessalonians 5:6–8 urging believers toward clear-mindedness. Scripture also addresses bodily stewardship.
First Corinthians 6:12 warns against allowing anything to master the body, while Ephesians 5:18 contrasts Spirit-filled living with intoxication. Paul’s repeated admonitions in 1 Corinthians 5:11 highlight drunkenness’s social consequences as a serious concern for the Christian community. Drunkenness involves loss of good judgment and the inability to think clearly, as demonstrated in the biblical narratives. These passages establish principles about substances that alter consciousness and diminish self-control.
Why Doesn’t the Bible Mention Marijuana Directly?
The absence of any direct biblical reference to marijuana has puzzled readers who notice cannabis existed in the Ancient Near East for millennia before Scripture was written.
Polish etymologist Sula Benet proposed in 1936 that the Hebrew term *qanēh-bōśem*, appearing five times in the Old Testament, actually translates to cannabis rather than calamus or aromatic cane. She linked the word to Sanskrit, Assyrian, Persian, and Arabic terms resembling cannabis.
Chris Bennett later expanded her work, connecting the term to Israelite sacramental practices influenced by surrounding cultures.
Standard translations like the King James Version, however, render *qanēh-bōśem* as calamus in passages such as Exodus 30:23, Isaiah 43:24, and Jeremiah 6:20.
Biblical Hebrew and Greek lexicons do not support Benet’s cannabis theory definitively, leaving scholarly debate unresolved. The Exodus 30:23-25 passage lists kaneh bosm among ingredients for holy anointing oil, which priests applied in Tabernacle rituals. The Septuagint’s mistranslation of kaneh bosm as calamus persisted through Latin and English Bible versions, potentially obscuring cannabis’s sacred role in ancient worship.
Scholars also note that verse and chapter divisions, added much later in the Bible’s history, can affect how terms like kaneh bosm are contextualized within the broader Old Testament text.
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