The question of whether a Christian can, with the Lord's
approval, drink alcoholic beverages has been a controversial
issue among Biblical scholars for a long, long time. The word of
God has a great deal to say on this topic. The Lord does not want
us to be in ignorance concerning His teaching on the use of
alcohol. The truth as to whether a Christian can or can not drink
alcoholic beverages can be found in the word of God.
by
Keith Hunt
I was prompted to compile and write on this subject after reading
a booklet entitled "Should Christians Drink Fermented Wine?" by
E. L. Saunders( Worldwide Missions Outreach, 24497 Fraser
Highway, Langley, B.C. Canada V3A 4P6 ). He in turn was prompted
to write his booklet after receiving an article called "Is it
Christian To Drink" by Norman F. Rowe (Answers Magazine, Box
1234, Santa Cruz, Calif. 95061 ).
Pastor E. L. Saunders' booklet is 52 pages in length, containing
some technical research which we shall give you later. But what
is Mr. Saunders overall attitude towards alcohol and those
Christians who possibley from ignorance or from sincere study
believe its alright to drink alcohol in moderation? Here are some
of his statements:
"....So-called 'commandment-keeping, Church of God,
Sabbatarian, Feast Day Observing, Worldwide, Christains' laugh
and joke at cocktail parties while sinners grope in
darkness...... Let me address my dear brethren who contend for
alcohol beverages: How much of the joy of the Holy Ghost is there
in evidence among the wine drinkers? ....The fountain of living
waters is not the case of beer and wine and ( believe it or not)
even hard liquor that is brought and consumed in abundance at the
observance of ' feast-day festivals '....Prov.20:1, 'Wine is a
mocker, strong drink is raging; and whosoever is deceived
thereby,is not wise ....You see,alcohol has innate properties
that can overpower human judgment and reason, that when one
partakes of it internally, it is as if the wine is saying to the
one drinking it, 'I have deceived you! You have yielded to the
temptation, you are my slave! I will make a wretched drunkard of
you. You do not think so, but you will see the devastating
results and you will not be able to free yourself!' YES, WINE IS
A MOCKER! ....I believe herein is the difference between the
spiritual Christian and the carnal Christian. I find no evidence
of Spirit-filled Christians seeking occasion to drink alcoholic
beverages in the New Testament ....Well, the liquor industry sure
knows how to deceive people today in their subtle advertising of
the 'smooth taste' of their particular brand and of the 'sparkle'
of the aged product! But Mr. Rowe would alleviate any concern by
glibly declaring, '....the Bible in no way prohibits or even
discourages the moderate use of wine '....Ecc1. 10:19.... verses
18,19 Amp. Ver. When the 'moderate drinker' should be 'repairing
the breaches' (fixing a leaky tap or a broken window, etc.) he is
'relaxing' with a glass of wine. 'Sipping Christians' usually
have dirty back yards. The wife has to cut the lawn, if the
husband is the drinker; the husband has to change the diaper, if
the wife is the drinker! If both are drinkers, the children
'shift for themselves '! ....Phil.4:8. Take another look at
these words and contemplate upon their significance: 'true,
honest, just, pure, lovely, good report.' I would submit that the
person who is challenged with the ramifications of the above
terms from the pen of Paul, would hardly have time or interest to
use Mr.Rowe's 'Key to Christian Drinking'" ( Should Christians
Drink Fermented Wine? Pages 32-45).
For Mr.Saunders to write in his booklet about being filled with
more of the Holy Spirit, love, patience, honesty and dedication
to do the work of God AND THEN state that "Sipping Christians
usually have dirty back yards..." etc. is I find, at the least
DIS-honest and at the most LACKING the Spirit he wants to
emphasize.
He is either being dishonest with such statements or he has lived
a very sheltered life within the confines of his theological
views. I have known over the last 35 years, dozens of very
sincere dedicated, zealous Christians who were well respected in
their community, had clean lovely homes, fine marriages, clean
healthy children who did not have to 'shift for themselves,' men
and women, husbands and wives who exhibited in their daily living
the fruits of God's spirit. Some of these individuals were
ministers, some were deacons, some deaconesses, many were just
dedicated Christians AND WERE as Mr.Saunders would call them
"Sipping Christians."
Mr.Saunders asks the question, "How much joy of the Holy Ghost is
there in evidence among the wine drinkers?" Somehow that question
tells me that he just can not aquaint "Sipping Christians" with
having joy in the Holy Spirit, which again is an indication of
his lack of experience within the community of Christians who do
believe that drinking alcoholic beverages in moderation is not
condemned by God. Such glandular and emotional statements as
contained in Mr. Saunders' booklet have once more( and it has
been many times I have read and heard such emotional comments
over the years in regards to alcohol, makeup, jewelry, card
playing, theatre going and the like) made it plain to me how some
people want to aquaint Spirituality with THINGS. "I am more holy
than you because I do not drink wine and you do" seems to be the
attitude of some, or "You are a carnal Christian because you go
to the movie theatre, I am a Spiritual Christian because I do
not" is another attitude. "You can not be a real Christian
because you play cards" some others might say, and on and on it
goes.
Certainly if God plainly commanded us in His word "You shall not
play cards" then a Christian would obey his heavenly Father. If
the Lord has plainly stated in His word "You shall not drink
alcoholic beverages" then as Christians we should obey. It is
interesting to note that with all the many passages in the Bible
relating to this topic of alcohol and all the people who have
written to denounce other Christians as sinning if they should
take "a sip" I have never been shown by these individuals a clear
plain verse that says, "It is a sin to drink wine" or "You shall
not partake of anything that may make you drunk." With all the
problems that Paul had to contend with, which included one time
when the Corinthians got drunk before and during the Passover
service (1 Cor.11), surely God could have inspired Paul to once
and for all give a simple plain "Thus says the Lord" on the issue
of whether a Christian should or should not drink wine, whether
it was sin to partake of alcoholic liquids. As large as some feel
this issue is - that drinking wine will make you a drunkard, that
you will end up an alcoholic, it will ruin your marriage, deprave
your children, fry your brain, or give you a dirty back yard -
surely it was also an issue among the Church of the fist century,
yet the NT is lacking any direct "Thus says the Lord on the issue
of drinking wine." Is it possible that there is no such statement
in the NT - that there was no issue in the NT church over whether
drinking wine or alcohol was a sin or not a sin - because the
answer was already known
It is now time to give some of the technicalities of this subject
as contained in the booklet "Should Christians Drink Fermented
Wine" by E. L. Saunders:
Quote:
"There are three Hebrew words translated 'wine' in our English
Bible in the O.T.
1 .'Yayin' (mentioned about 120 times) in most cases refers to
fermented wine unless the contex would indicate otherwise....
2.The second word is 'Tirosh' (mentioned 37 times in the O.T.) It
is number 8492 in Strong's Exhaustive Concordance and it comes
from another Hebrew word 'Yaresh' (No.3423), meaning 'to expell.'
So the correct meaning of 'Tirosh' is the fresh newly - expelled
juice of the grape, or 'must' as it is sometimes called, and in
some cases 'new wine' or 'sweet wine.'
3. Another Hebrew word translated 'wine' is 'Aciyc' (aw-sees)
No.6071 in Strong's Concordance (found four times in O.T.) It
comes from the Hebrew word 'Acac' meaning, 'to squeeze out juice'
therefore, it refers to just trodden out grape juice; new, sweet
wine.
So it is obvious that the English word 'wine' is not translated
from the same root Hebrew word having the same meaning. It is
unfortunate Mr. Rowe did not make a thorough enough research of
the word 'wine' or he would not have said, 'In the instances
where such blunt indication is absent, there appears no
indication that it could be otherwise because the root meaning
of both 'Tirosh' and 'Aciyc' does indicate a clear difference in
meaning from 'Yayin.''
Yes, there is a clear Biblical distinction between grape juice
and fermented wine....'Tirosh' translated 'wine' in English is
therefore the fresh juice of the grape....There are frequent
passages where we find the expression 'corn, wine and oil.' In
each of the following the word 'wine' is translated from the
Hebrew 'tirosh' and it should be obvious from the context that
the word means grape juice. Deut.7:13.... 11:14 .... 18:3,4 ....
33:28 .... 2 Kings 18:32 .... 2 Chron.31:5 .... 32:27, 28 ....
Ps. 4:7 .... Isa. 24:7 .... 36:16,17 ..... Jer. 31:12 ..... Hosea
2:8 .... Joel 1:10 .... 2:19 .... Micah 6:15 ..... Haggai 1:11
.... Zech.9:17 .... Neh.5:11 .... 10:37 .... 13:15 .... Jer.31:12
So we see from the above passages the clear indication that
'wine' can be nothing else but the fresh produce of the grape -
juice.
Reason would dictate that in a country where vineyards were so
plentiful, grape juice could quite feasibly be a national
drink....
So we see that:
1. The Hebrew word 'Yayin' denotes fermented wine.
2. The Hebrew word 'Tirosh' denotes grape juice, or, as it is
sometimes called 'new wine' or 'sweet wine' or 'must' ....
Yayin, being alcoholic, often produced drunkeness with its
harmful results....The Jewish Encyclopedia makes a clear
distinction nbetween Yayin and Tirosh. I quote from Vol. 12,
P.533, (1906 Ed.), 'Tirosh' includes all kinds of sweet juices
and must, and does not include fermented wine.' On page 532 we
find this information, 'There were different kinds of wine. Yayin
was ordinary, natured, fermented wine; Tirosh was the new wine
and Shekar was an old, powerful wine (strong drink). Wine
differed from Shekar, rendered strong drink (Isa.28:7, Luke 1:15)
in that wine was made from the juice of the grape, and shekar
from the juice and/or other fruits and of grain. Shekar was
fermented for it was capable of intoxication (Isa.28:7;
29:9)..... The priest and the prophet have erred through strong
drink,they are swallowed up of wine, they are out of the way
through strong drink, they err in vision....' "
End Quote
Concerning the Greek word 'oinos' in the NT Mr.Saunders writes:
"....when we come to the N.T.the Greek word 'oinos' translated
'wine' was a composite word, sometimes meaning fermented wine and
sometimes un-fermented.... Let's look at the passage in Luke
5:37.... This is an example of 'oinos' meaning 'new wine' as we
find translated in A.V. Now we have already proved 'new wine' to
mean fresh grape juice before fermentation sets in...."
End quote
We have seen that Mr.Saunders wrote "The Hebrew word 'Yayin'
denotes fermented wine." He even quoted from the Jewish Ency.
which also says the same thing. So now all we would have to do is
take Strong's Concordance and look up ever place in the OT where
the word 'Yayin' is used and see what we find. Ahhhh !!! We
would find passages that 'our wine and alcohol condemners' would
not want us to see.
So in an appendix note Mr.Saunders adds:
Quote:
"We have shown the distinction between the two Hebrew words'
'Yayin' and 'Tirosh' and that 'yayin' refers to alcoholic wine
and 'tirosh' to grapejuice (p.11). However, I felt it necessary
to add this information. There are some instances in the Bible
where 'yayin' is used and the contex would indicate clearly that
grapejuice is meant....Jer.40:10,12 .... 48:33 .... Isa. 16:10.
....So we find that 'yayin' is a generic word applied to the
juice of the grape in all conditions, whether sour or sweet, old
or new, fermented or unfermented. In view of the fact that the
Bible speaks so strongly against the use of alcoholic wine in
many places, reason would dictate that where the word is used in
a positive sense it would refer to the unfermented 'wine'......."
End quote
And that dear reader and searcher for truth is how you 'do away
with' all the positive verses in the Bible on wine. Very cleaver
indeed!
Mr.Saunders on page 13 of his booklet really takes Mr.Rowe and
others to taske, who would ...
Quote:
"undertake to write on so controversial a subject as 'WINE' and
not provide the above information (more or less) is, at the
least, unlearned, and at the most, irresponsible. To mislead by
not providing essential facts when they are so easily available,
is dangerous in its consequences....To arrive at truth, one must
lay aside bias, sectism, prejudice, partiality and
self-interest.... Everyone knows the cliche, 'the truth hurts'
But honest people still desire to know the truth, regardless of
the cost, including self-denial"
End quote
Okay friend, are you willing to search the word of God for the
truth about drinking alcohol? If so the next pages are for you.
As I do not want to be guilty of not giving you as many
scriptural facts as possible in your study of this issue, I have
given you information from very well known and respected Bible
Encyclopedias. You may want to go to others that are in your
local library.
You must now judge how accurate Mr. Saunders possition is in the
light of what is to follow.
.............
TO BE CONTINUED
Christians and Wine? #2What God teaches
FROM THE ILLUSTRATED BIBLE DICTIONARY
I WINE AND STRONG DRUNK.
Among a considerable number of synonyms used in the OT the most
common are 'yayin' (usually translated 'wine') and 'sekar'
(usually translated 'strong drink'). These terms are frequently
used together, and they are employed irrespective of whether the
writer is commending wine and strong drink as desirable or
warning against its dangers. A third word, 'tiros', sometimes
translated 'new' or 'sweet wine' has often been regarded as
unfermented and therefore unintoxicating wine, but an example
such as Ho.4:11, together with the usage of the Talmud, makes
clear that it is capable of being used in a bad sense equally
with the others.
Furthermore, while there are examples of the grapes being pressed
into a cup and presumably used at once (Gn. 40:11), it is
significant that the term 'wine' is never applied to the
resultant juice.
The term 'new wine' does not indicate wine which has not
fermented, for in fact the process of fermentation sets in very
rapidly, and unfermented wine could not be available many months
after the harvest (Acts 2:13). It represents rather wine made
from the first drippings of the juice before the winepress was
trodden. As such it would be particularly potent and would come
immediately to mind us a probable explanation of what seemed to
be a drunken state. Modern custom in Palestine, among a people
who are traditionly conservative as far as religious
feasts are concerned, also suggests the wine used was fermented.
It may be said, therefore, that the Bible in employing various
synonyms makes no consistent distinction between them.
Naturally in a land and climate particularly suited to the
cultivation of the vine, we find that wine often associated with
grain, and together they stand for a full and adequate supply of
food and of the good gifts of life. They can be promised
therefore as the tokens of the blessing of God (Gn.27:28), and
they are acceptable to him when offered back upon the altar (Ex.
29:40).
As a discipline, however, they are on occasion to be dispensed
with, as when a man engages in priestly service (Lv. 10:9), or in
the case of a Nazirite during the course of his vow (Nu. 6:3).
The abstinence of the Rechabites falls within a different
category, for it was in an attempt to preserve the nomadic life
that they dwelt in tents, and their refusal of wine was not on
account of the dangers of its abuse, but because they were
associated with the planting of vineyards, the sowing of seed and
the building of houses (Jer.35:7). Evidence is by no means
lacking, however, that even to those who accepted the agricul-
rural way of life the dangers of strong drink were apparent. The
warnings of the book of Proverbs are clear, and in the time of
Isaiah even the priests fell into the snare.
These two aspects of wine, its use and its abuse, its benefits
and its curse its acceptance in God's sight and its abhorrence,
are interwoven into the fabric of the OT so that it may gladden
the heart of man (Ps.104:15) or cause his mind to err (Is.28:7),
it can be associated with merriment (Ec.10:19) or with anger
(Is.5:11), it can be used to uncover the shame of Noah (Gn. ):21)
or in the hands of Melchizedek to honour Abraham (Gn. 14:18).
In metaphorical usage the same characteristics are to be
observed. Wine may represent that which God himself has prepared
(Pr.9:5), and which he offers to as many as will receive it from
his hand (Is.55:1); yet, on the other hard, it may equally well
represent the intoxicating influence of Babylonian supremacy
which brings ruin (Je.51:7).
IN THE NEW TESTAMENT
In the NT the common word is Gk. 'oinos' (c/ Heb. yayin). Once we
find 'sikera' - 'strong drink' (Lk. 1:15), a loan-word from
Semitic (cf. Heb. sekar), and once 'gleukos' - 'new wine' (Acts
2:13). This last word means literally 'sweet wine'; the vintage
of the current year had not yet come, but there were means of
keeping wine sweet all year round. The references in the NT are
very much fewer in number, but once more the good and the bad
aspects are equally apparent, and many of the points which we
noticed in the OT have their counterpart in the NT. John the
Baptist is to abstain from wine in view of his special commission
(Lk. 1:15), but this does not imply that of itself wine is evil,
for Jesus is not only present at the wedding in Cana of Galilee,
but when the wine fails he replenishes the supple in
extraordinarily ample measure, and later his readiness to eat and
drink with publicans and sinners draws forth the accusation that
he is gluttonous and a winebibber. The refusal of Jesus to
drink the wine offered to him in accordance with Jewish custom at
his crucifixion (Mk. 15:23) was not based upon an objection to
wine as such, but was due to a determination to die with an
unclouded mind. Later he accepted the wine(vinegar) which was the
ordinary drink of labourers in the field and of the lower class
of soldiers.
On more than one occasion Jesus used wine to illustrate his
teaching.
Mark 2:22 points to the current practice of putting new wine into
new skins and emphasizes the impracticality of doing otherwise.
Commentators differ regarding the interpretation of this parable.
For, while the new wine clearly points to the lively and powerful
working of Christ's new teaching, the skins which are broken may
equally well refer to certain conventional forms or to the whole
Judaistic system or to the human heart, all of which need to be
recast in accordance with the challenge of the new age which has
arrived. Unfortunately the Pharisees were unwilling to face the
changes which would have been involved, and obstinately clung to
the system upon which their livelihood depended (Lk. 5:39).
Metaphorically in the NT the word 'wine' is again used in both a
good and a bad sense. The latter is found several times in
Revelation, where the inhabitants of the earth are depicted as
having been made drunk by the fornication of Babylon (Rev. 17:2)
while she herself is drunk with their blood (Rev. 17:6). On the
other hand, Paul exhorts his readers to he filled with the Spirit
(Eph. 5:18) in contrast with their being intoxicated with wine.
There are, of course, certain similarities between the two
conditions, a consideration which may well have led Paul to
express himself in this way.
Certainly on the Day of Pentecost there were many who took the
evidences of the Spirit to be nothing else than the result of
strong drink. This same interpretation had been placed long
before upon the movement of the lips of Hannah as she prayed in
the presence of Eli, a supposed fault which Eli was quicker to
rebuke in her than in his own sons (1 Sam. 1:14).
Timothy is exhorted by Paul to take a little wine because of its
medicinal properties (1 Tim. 5:23; cf. its application in a
different form in the story of the good Samaritan), but in the
Pastoral Epistles there is a recognition of the grave dangers of
excess, and those who bear office or in any way give leadership
within the Christian community, both men and women, are
specifically warned against this fault, which would unfit them
for their task their task (I Tim. 3:8; Tit. 2:3). This abuse is
particularly unfitting within the church, for if it is true that
drunkenness is in general a sign of heedlessness in spiritual
matters, and a disregard of the imminent return of Christ (Rom.
13:13), how, much more is it to be deplored at the Lord's table,
where it reveals not only a spirit of complete indifference
towards God but a spirit of utter thoughtlessness in regard to
those who stand together within the Christian fellowship
(1 Cor. 11:21).....
BIBLIOGRAPHY. C. Seltman, Wine in the Ancient World, 1957; J. P.
Free, Archaeology and Bible History, 1950, Appendix 11, pp. 351
ff.; 'Wine' in TWBR; 'Food' in HDB, 2, p. 32; C. Brown, NIDNTT 3,
pp. 914--923. F.S.F.
End quote
THE INTERPRETER'S DICTIONARY OF THE BIBLE
From ancient times Palestine-Syria has been famous for the
quality and quantity of its wine; Sinuhe reports that "it had
more wine than water" (see bibliography). It is not surprising
that the spies sent by Moses from the wilderness were impressed
by the marvellous fruitfulness of the land; they were able to
bring back a cluster of grapes so large that it had to be carried
on a pole (Num. 13:21-27). Wine was one of the chief products of
Israel throughout its history, and is naturally cited by Ben
Sirach as one of the "good things ... created for good people"
(Ecclus. 39:2526). Nor was it of less importance in NT times;
wine and oil alone are to be protected from the apocalyptic
famine (Rev. 6:6).....
VARIETIES
Although wine made from dates and pomegranates was widely
produced in the ancient world generally, Palestinian wine was
almost exclusively fermented grape juice (cf Song of S.8:2,
where "juice of....pomegranates" stands in parallel to "spiced
wine"). Various methods were used for producing the wine,
however, and the varieties are increased by adding spices.
TERMINOLOGY
Some of the following terms for "wine" are synonyms or poetic
expressions; in general, however, distinctions can be made
between the various words. a) ... This Hebrew term. almost
always rendered "wine" in both the KJV and the RSV, denotes wine
in general. Statistically it is used far more often in the Hebrew
Bible than any of his counterparts and has cognates in ether
Semitic languages. The word may not be Semitic in origin, however
it is probable that it was imported from the Caucasus; (see
bibliography). The corresponding Greek term is 'oinos.'
Occasionally the KJV and the RSV translate "new wine," but the
usual rendering is again simply "wine"; the LXX always uses
'oinos.' The term can refer to freshly expressed grape juice (cf.
Mic.6:15: "You shall tread....but not drink [the resulting]
wine"; Isa.65:8: "The new wine is found in the cluster" [KJV]).
Thus the word is usually derived from the Hebrew root "to drive
out." Nevertheless, the drink was intoxicating: it "takes away
the understanding" (Hos.4:11). In actual usage, the word came to
be an archaic term for "wine."
It often appears with similar archaisms for "grain" and "oil" in
summaries of the products of agriculture (Gen. 27:28; Deut. 7:13;
11:14; 18:4; 2 Kings 18:32; Jer. 31:12; etc.). In later times it
was used as a poetic expression for ritual wine; the Qumran texts
thus use to the exclusion of (see bibliography). In the NT the
term refers to "new wine"; some of those who heard the speaking
in tongues at Pentecost thought that the disciples were "filled
with new wine" (Acts 2:13).
... Derived from the root ... "to press, crush," this term
literally means "juice" (cf. Song of S.8:2), and is apparently a
poetic synonym of ... Like the latter, it was intoxicating;
Deutero-Isaiah says that Israel's oppressors "shall be drunk with
their own blood as with vine" (Isa. 49:26).
... This is the usual word in Aramaic (Ezra; 6:9; 7:22; Dan.
5:1-2, 4, 23), a poetic term in Hebrew. It is probably derived
from ... "to foam, ferment."
Because of its color wine could also be called the "blood of the
grape" (Gen. 49:11; Deut.32:14; Ecclus.39:26; 50:15;.cf. Isa.
63:3; Rev.14:20). A similar phrase is found in Ugaritic epics
(see bibliography). It is possible that this terminology was in
Jesus' mind when he "took a cup, and....gave it to them, saying,
'Drink of it, all of you; for this is my blood of the covenant' "
(Matt. 26:27-28; cf. Mark 14:23-24; I Cor. 11:25).
MIXED WINE
In the Roman period it was quite common to mix wine with water;
the author of 2 Maccabees says that such a mixture "is sweet and
delicious and enhances one's enjoyment" (2 Mace. 15:39). For the
most part, however, the addition of water to wine was considered
to be an adulteration. Isaiah says to Jerusalem: "Your silver has
become dross, your wine mixed with water" (Isa. I:22).
On the other hand, wine was often mixed with spices, following
the general usage of the ancient Near East. Such a drink was of
course, especially intoxicating. A cup of "foaming wine, well
mixed," is prepared by Yahweh for the wicked of the earth (Ps.
75:8 H 75:9); conversely, mixed wine is appropriate at a banquet
(Prov. 9:2, 5; cf. Song of S.8:2). In general, however, "those
who go to try mixed wine" have woe, sorrow, strife, and
complaining (Prov. 23:29-30).
Wine mixed with MYRRH or gall was used as a drug; as an act of
mercy the soldiers offered Jesus such a potion when he was
hanging on the cross (Matt. 27:34; Mark 15:23).
WINE DISTRICTS
In Egypt wines were often named after the districts in which they
were produced, and although the Bible does not contain such names
for Palestinian wines, certain areas were famous for their
products. In Judah the district surrounding Hebron was especially
noted; several of the place names have to do with viticulture
(see ABEL-KERA-MIM; ANAB; BETH- HACCHEREM; ESHCOL. Transjordan
was also a fruitful district; Isaiah speaks of the vine of
Sibmah, which reached to Jazer and strayed to the desert (Isa.
16:8).
But the wines of Syria were world-famous. Among the merchandise
sent by Damascus to Tyre were "wine of Helbon...and wine from
Uzal" (Ezek. 27:18-19). The former is mentioned as one of the ten
best brands of wine in a list found in the library of
Ashurbanipal, and was preferred above all others by the Persian
kings.
PREPARATION
The grapes were harvested in August and September (see VINE 3e
and were spread out in the sun for a time before they were made
into wine. The vintage took place in September; it is mentioned
in connection with the Feast of Booths, which occurs at that
general time (Dent. 16:13).
WINE VATS
Even after the invention of mechanical wine presses the produce
of grapes trodden in wine vats was preferred because of its
quality and consistency. Such vats, used both in OT and NT
consisted of a pair of square pits, usually hewn out or rocky
ground. The vats in which the grapes were trodden was higher than
its counterpart and was connected to it by a channel; a naturally
the expressed juice flowed from one to the other. In area the
upper vat was usually about twice large as the lower; the latter
however, was deeper. The whole vat could be described by any one
of the terms mentioned above or by the term ....There (Isa.63:3).
There were individual variations in construction of course; in
Roman times three or four vats were connected by channels.
PRESSING THE GRAPES
Although heavy stones were sometimes used to hasten the
production of juice, the chief method of pressing grapes was
simply to tread them by foot. The Hebrew term used is the
ordinary word for "walk" (...Neh. 13:15; Job 4:11; Isa. 16:10:
etc.). It was customary for several men to tread out the grapes
together; this is the of Trito-Isaiah's reference to treading the
wine press alone (Isa. 63:3). Naturally the vintage season was a
joyous time. The men shouted as they worked (Isa.16:10; Jer.
25:30; 48:33), and songs were sung. Three of the psalms (8; 81;
84) have the superscription a "according to The Gittith" the root
is the same as that of one of the terms for "wine vat." and it is
possible that these particular psalms were vintage songs. See
bibliography.
Since the harvest of olives is later than that of grapes, it is
probable that wine vats were also used - making olive Oil.
Furthermore - Gideon used his wine vat to beat out wheat (Judg.
6:11).
FERMENTATION AND STORAGE
The first stage of fermentation, which began as soon as six hours
after pressing, took place in the lower vat itself. Then the wine
was transferred to jars (Jer. 13:12; 48:11) or skins for further
fermentation and storage. These skins were usually made from
whole goat hides, the neck and the feet being tied. Naturally an
opening was left to allow for the escape of gases formed by
fermentation. Elihu, "full of words" says:
"Behold, my heart is like wine that has no vent; like new
wineskins, it is ready to burst" (Job 32: 18-191.
Of course, freshly made wine was put into new wineskins; old
skins would burst under the pressure (Matt. 9:17; Mark 2:22; Luke
5:37-18).
USES
Because Water was relatively scarce and often polluted in
biblical times, wine was used much more extensively than it is
today.
IN EVERY DAY LIFE
In addition to its use in everyday Meals, wine was liberally
provided at banquets, indeed, the Hebrew word for "banquet" or
"feast" is "drinking." Naturally wine was included in gifts to a
superior: both Abigail and Ziba brought skins of wine to David (1
Sam.25:18: 2 Sam.16:1). Correspondingly wine was an article of
trade; Solomon gave the servants of Hiram, king of Tyre, twenty
thousand baths of wine (among other things) in return for the
timber required in the building of the temple (2 Chr. 2:8-10,
15).
At the meal itself wine was strained through a cloth before it
was drunk. This purified it from the LEES and foreign matter.
such as insects (Matt. 23: 24). Naturally, old wine was preferred
to new (Ecclus.9:10. Luke 5:39) because it was both sweeter and
stronger.
Wine was used as a medicine as well as a drink. It revives those
who are fainting (2 Sam.16:2), and is generally prescribed "for
the sake of your stomach and your frequent ailments" (1 Tim.
5:23). Furthermore, it was commonly used in dressing wounds; the
Samaritan bound up the travellers wounds and poured in wine and
OIL (Luke 10:34).
IN OFFERINGS
Wherever wine is produced, it is used in sacrifices and
offerings. Libations were made to false gods (Deut.32:37-38, Isa.
57:6: 65:11; Jer.7:18: 19:13: etc.), but this did not prevent the
use of wine in the orthodox cult. The worshipper naturally
brought a skin of wine whenever he made a pilgrimage to the
temple (1 Sam.1:24; 10:3). It is possible, however, that the use
of wine replaced an earlier custom of offering blood: however
this may be, wine was often treated as if it were blood, and was
thus poured out at the base of the altar (Ecclus.50:15; cf. Jos.
Antiq.3.ix.4). But wine was never offered by itself; it was
always accompanied by a lamb, fine flour, oil, or a combination
of these (Exod.29:40; Lev.23:13: Num.15:7; 10:28:14; etc.). Wine
was not used in the celebration of Passover until Hellenistic
times; it is first mentioned in Jub.49:6.
ATTITUDES TOWARDS WINE
Wine is praised and condemned in both the OT and the NT; in this
respect a sharp distinction cannot be made between the two
testaments.
In the OT.
The earliest narratives contained in the OT seem to have a
negative attitude toward wine. The J document (see PENTATEUCH -
A3) presents Noah as the father of viticulture; he proceeds to
become drunk and lies naked in his tent. The ultimate result is
the curse of Canaan (Gen.9:20-27; cf. 19:32-35). The prophets
carry on this tradition. Isaiah condemns those who "tarry late
into the evening till wine inflames them (Isa.5:11; cf. vs.22).
Habakkuk contends that "wine is treacherous" (Hab.2:5; cf. Hos.
4:11); and Micah complains that the people want a preacher who
will speak of wine and strong drink (Mic.2:11). Of course.
excessive use of wine by the leaders of the people was especially
blameworthy, Trito-Isaiah mocks the "shepherds" (kings) who are
merely interested in procuring wine and filling themselves with
strong drink (Isa.56:11-12; cf. Hos.7:5), and Isaiah condemns the
priests and the prophets who "reel" and "stagger" because of wine
(Isa.28:7).
The book of Proverbs is most explicit in its condemnation. Wine
is a "mocker" and strong drink a "brawler" (Prov.20:1); those who
inordernately love wine will not be rich (21:17; cf. 23:20-21).
the author warns : "Do not look at wine when it is red, when it
sparkles in the cup and goes down smoothly (23:31). A humorous
description of drunkenness follows (vss.32-35).
As a protest against the orgiastic luxury of Canaanite
civilization the Nazirites took vows never to drink wine, strong
drink, or any product of the grapevine (Num. 6:3).....
In later times, however, the opposition to wine decreased. The
psalmist praises Yahweh for giving "wine to gladden the heart of
men" (Ps. 104:15; cf. Judg. 9:13; Eccl. 10:19)...
IN THE NT
Whereas John the Baptist, perhaps following a Nazirite vow, drank
no wine (Luke 1:15), Jesus did not refuse the charge that he was
a "glutton and a drunkard" (Matt. 11:18-19; Luke 7:33-34; cf.
1:5).
Thus there is no absolute condemnation of wine in the NT; the
recommendation to timothy has already been noted. Of course, the
drinking of wine to excess is disapproved; such immoderation will
not prepare one for the coming kingdom (Luke 21:34). Furthermore
those in positions of authority are to be especially careful;
bishops and deacons are not to be drunkards (1 Tim. 3:3,8). Yet
no Christian should become drunk with wine; rather, he should be
filled with the Spirit (Eph. 5:18). Drunkenness is characteristic
of Gentile culture (1 Pet. 4:3); therefore, the thoughtful
Christian should not drink any wine at all it is will cause his
weaker brother to slip back into Gentile ways (Rom. 14:21).
WINE IN BIBLICAL IMAGERY
Since wine was one of the necessities of life, expressions
derived from its production and consumption are commonly used in
biblical imagery. See Vine - 5.
IN THE OT
God's judgment upon his own people or upon foreign nations is
often expressed in terms of a cup of wine; he will force the
wicked to drain the cup, and they will reel and stagger (Pss.
60:3-H 60:5; 75:8-H 75:9; Jer.25:15; 51:7; etc.). Similarly this
judgment is compared to the treading out of grapes. As the agents
of Yahweh's wrath the nations are commanded:
"Put in the sickle, for the harvest is ripe. Go in, tread, for
the wine press is full. The vats overflow, for their wickedness
is great" (Joel 3:13-11 4:13).
Elsewhere Yahweh is pictured as treading the wine press in his
wrath, on a day of vengeance; the peoples of the earth are his
victims (Isa. 63:2-6).
Abundance of wine is an expression of God's blessing, however.
Isaac asks that God give Jacob "plenty of grain and wine" (Gen.
27:28), and Joel looks forward to the time when "the vats shall
overflow with wine and oil" (Joel 2:24; cf. 3:18-H 4:18; Amos
9:13; Zech. 10:7).
IN THE NT
Jesus' comparison of his blood to the cup of wine at the Last
Supper is, of course, the most important use of wine in NT
imagery. Elsewhere, however, Jesus compares his new teaching to
new wine; it cannot be contained by the old wineskins (Matt. 9:17
and parallels). This is paralleled by the miracle of the changing
of water into wine (John 2:1-11); the water probably represents
Judaism and the wine Christianity. Finally, the book of
Revelation contains several descriptions of God's final judgment
in terms of the treading of a wine press (14:19-20; 19:15) and
the drinking of a cup of wrath (14:10; 16:19).
End quotes
.................
TO BE CONTINUED
Christians and Wine? #3What God says Part Three
FROM THE "INTERNATIONAL STANDARD BIBLE ENCYCLOPEDIA"
....'to be or become drunk"; in the same root as sugar,
saccharine: With the exception of Nu 28 7, "strong drink" is
always coupled with "wine." The two terms are commonly used as
mutually exclusive, and as together exhaustive of all kinds of
intoxicants.
Originally shekhar seems to have been a general term,
intoxicating drinks of all kinds, without reference to the
material out of which they were made; and in that sense, it would
include wine.
Reminiscences of this older usage may be found in Nu. 28:7 (where
shekhar is clearly equivalent to wine, as may be seen by
comparing it with verse 14, and with Ex 29:40, where the material
of the drink offering is expressly designated "wine").
When the Hebrews were living a nomadic life, before their
settlement in Canaan, the grape-wine was practically unknown to
them, and there would be no need of a special term to describe
it. But when they settled down to an agricultural life, and came
to cultivate the vine, it would become necessary to distinguish
it
from the other kinds of intoxicants; hence the borrowed word
'yayin' ("wine") was applied to the former, while the latter
would be classed together under the old term 'shekhar', which
would then come to mean all intoxicating beverages other than
wine (Lev.10 9; Nu.6 3; Dt.14 26; Prov.20 1; Isa.24 9). The
exact nature of these drinks not clearly indicated in the Bible
itself. The only fermented beverage other than grape-wine
specifically named is pomegranate-wine (Cant 8 2: "the juice of
my pomegranate," RVin "sweet wine" - of my pomegranate"); but we
may infer that other kinds of shekhar besides that obtained from
pomegranates were in use, such as drinks made from dates, honey,
raisins, barley, apples, etc. Probably Jerome (c 400 AD) was near
the mark when he wrote, "Sikera in the Heb tongue means every
kind of drink which can intoxicate, whether made from grain or
from the juice of apples, or when honeycombs are boiled down into
a sweet and strange drink or the fruit of palm oppressed into
liquor, and when water is coloured and thickened from boiled
herbs" (Ep. ad Nepotianum). Thus shekhar is a comprehensive term
for all kinds of fermented drinks, excluding wine.
Probably the most common sort of shekhar used in Bible times was
palm or date-wine. This is not actually mentioned in the Bible,
and we do not meet with its Heb name 'yen temarim' ("wine of
dates") until the Talmudic period. But it is frequently referred
to in the Assyr-Bab contract tablets (cuneiform), and from this
and other evidence we infer that it was very well known among the
ancient Sem peoples. Moreover, it is a known thirst-quenching
beverage. Of course, drink as such is not condemned in either the
OT or the NT (see DRUNKENNESS); Moses and the elders eat and
drink before God on Mount Sinai (Exod.24:9-11), and only the
ungodly withhold drink from the thirsty (Isa.32:6). Furthermore,
Jesus refers to his gospel as "water welling up to eternal life"
(John 4:14) and to his blood as "drink indeed" (John 6:55).
Nevertheless, although Koheleth claims that there is nothing
better for a man than to eat, drink, and take pleasure in his
work (Eccl.2:24; 3:13; 5:18-H 5:17; cf. 8:15), Paul says that
"the kingdom of God does not mean food and drink but
righteousness and peace and joy in the Holy Spirit" (Rom.14:17).
J. F. Ross
End quote
EXPOSITORY DICTIONARY OF THE OLD TESTAMENT
WINE
'yayin' - "wine." Cognates of this word appear in Akkadian,
Ugaritic, Aramaic, Arabic, and Ethiopic. It appears about 141
times and in all periods of biblical Hebrew.
This is the usual Hebrew word for fermented grape. It is usually
rendered "wine." Such "wine" was commonly drunk for refreshment:
"And Melchizedek king of Salem brought forth bread and wine..."
(Gen.14:18; cf. 27:25). Passages such as Ezek.27:18 inform us
that "wine" was an article of commerce: "Damascus was thy
merchant in the multitude of the wares of thy making, for the
multitude of all riches; in the wine of Helbon, and white wool."
Strongholds were supplied with "wine" in case of siege (2 Chron.
11:11). Proverbs recommends that kings avoid "wine" and strong
drink but that it be given to those troubled with problems that
they might drink and forget their problems (Prov.31:4-7). "Wine"
was used to make merry, to make one feel good without being
intoxicated (2 Sam.13:28).
Second, "wine" was used in rejoicing before the Lord. Once a year
all Israel is to gather in Jerusalem. The money realized from the
sale of a tithe of all their harvest was to be spent "for
whatsoever thy soul lusteth after, for oxen, or for sheep, or for
wine, or for strong drink, or for whatsoever thy soul desireth:
and thou shalt eat there before the Lord thy God, and thou shalt
rejoice..." (Deut.14:26). "Wine" was offered to God at His
command as part of the prescribed ritual (Exod.29:40). Thus it
was part of the temple supplies available for purchase by
pilgrims so that they could offer it to God (1 Chron.9:29).
Pagans used "wine" in their worship, but "their wine is the
poison of dragons, and the cruel venom of asps" (Deut.32:33).
Yayin clearly represents an intoxicating beverage. This is
evident in its first biblical appearance: "And Noah began to be a
husbandman, and he planted a vineyard: and he drank of the wine,
and was drunken..." (Gen.9:20-21). The word is used as a synonym
of tirosh, "new wine," in Hos.4:11, where it is evident that both
can be intoxicating. Tirosh is distinguished from yayin by
referring only to new wine not fully fermented; yayin includes
"wine" at any stage. In Gen.27:28 (the first biblical occurrence
of the word) Jacob's blessing includes the divine bestowal of an
abundance of new wine. In 1 Sam.1:15 yayin parallels shekar,
"strong drink." Shikar in early times included wine (Num.28:7)
but meant strong drink made from any fruit or grain (Num.6:3).
People in special states of holiness were forbidden to drink
"wine," such as the Nazarites (Num.6:3), Samson's mother (Judg.
13:4), and priests approaching God (Lev.10:9).
In Gen. 9:24 yayin means drunkenness: "And Noah awoke from his
wine...."
VINES EXPOSITORY DICTIONARY OF THE NEW TESTAMENT WORDS
WINE
1. OINOS ... is the general word for wine. The mention of the
bursting of the wineskins, Matt.9:17; Mark 2:2; Luke 5:37,
implies fermentation. See also Eph.5:18 (cp. John 2:10; 1 Tim.3:
8; Tit.2:3). In Matt.27:34, the R.V. has "wine" (A.V., "vinegar,"
translating the inferior reading oxos).
The drinking of wine could be a stumbling-block and the Apostle
enjoins abstinence in this respect, as in others, so as to avoid
giving an occasion of stumbling to a brother, Rom.14:21. Contrast
1 Tim.5:23, which has an entirely different connection. The word
is used metaphorically (a) of the evils ministered to the nations
by religious Babylon, 14:8; 17:2; 18:3 (b) of the contents of the
cup of Divine wrath upon the nations and Babylon, Rev.14:10; 16:
19; 19:15.
2. GLEUKOS ... denotes sweet "new wine," or must, Acts 24:13,
where the accusation shows that it was intoxicant and must have
been undergoing fermentation some time. In the Sept., Job 32:19
Note: In instituting the Lord's Supper He speaks of the contents
of the cup as the "fruit of the vine." So Mark 14 : 25.
GIVEN TO WINE see BRAWLER, No. 1
WINE-BIBBER
OINOPOTES ... a wine-drinker (oinos, and poles, a drinker), is
used in Matt.11:19; Luke 7:34. In the Sept., Prov.23:20.
For WINEBIBBINGS see EXCESS, Note (2)
WINEPRESS, WINE-FAT
1. LENOS ... denotes a trough or vat, used especially for the
treading of grapes, Matt.21:33. Not infrequently they were dug
out in the soil or excavated in a rock, as in the rock-vats in
Palestine to-day.
In Rev.14:19,20 (twice) and 19:15 (where oinos is added, lit.,
'the winepress of the wine') the word is used metaphorically with
reference to the execution of Divine judgment upon the gathered
foes of the Jews at the close of this age preliminary to the
establishment of the Millennial kingdom.
2. HUPOLENION ... was a vessel or trough beneath the press itself
(hupo, beneath, and No.1), for receiving the juice, Mark 12:1,
R.V., "a pit for the winepress." In the Sept., Isa.16:10; Joel 3
:13; Hag.2:16; Zech.14:10.
For WINE-SKINS see SKIN
One thing I have learned over the many years of studying the word
of God, is that on the important doctrines of salvation and life
that the Lord wants us to know about, He gives us MANY ways to
arrive at the same ONE truth. This issue we are studying is no
exception.
I now ask the reader to restudy what the enclosed Bible
Dictionaries gave concerning the words STRONG DRINK as used in
the Bible. I will especially draw your attention to THE
INTERNATIONAL STANDARD BIBLE ENCYCLOPEDIA on pages 18 and 19 of
this article.
I am not going to use the word WINE (Heb. Yayin) to try and prove
that the Lord does not disapprove of Christians using alcoholic
beverages in moderation, for as we have seen, those like Mr.
Saunders will just answer "So we find that 'yayin' is a
generic word applied to the juice of the grape in all conditions
.... fermented or unfermented. In view of the fact that the Bible
speaks so strongly against the use of alcoholic wine in many
places, reason would dictate that where the word is used in the
positive sense it would refer to the unfermented 'wine'."
And this is exactly the case taken by Dr. Samuele Bacciocchi in
his 300 plus page book on "Wine and the Christian."
The truth of this matter does not hinge just on the word 'wine.'
The Hebrew word for STRONG DRINK is 'shekar' (shaykawr). It is
No.7941 in Strong's Concordance. Here is what that concordance
has to say regarding this word:
"shekar, shaykawr; from 7937; an intoxicant, i.e. intensely
alcoholic liquor: - strong drink, + drunkard, strong wine."
As for the Hebrew word 7937 in the above concordance, we read:
"shakar, shawkar; a prime root; to become tipsy; ....."
This word 'shekar' is used 20 times in the OT. The word itself
and the twenty places where it is used will clearly show it is
not referring to apple juice, orange juice, lime juice, 7UP, or
Coca-Cola. It is always referring to a fermented alcoholic
beverage!
Let's look at two scriptures which I think are very revealing.
"And the Lord spoke unto Aaron, saying, Do not drink wine nor
STRONG DRINK, (shekar) you nor your sons with you, WHEN YOU GO
INTO THE TABERNACLE of the congregation, lest you die...."
(Lev.10:9).
Now if it was already known by Moses and Israel that it was not
Godly to drink alcoholic beverages - that it would be a sin to
drink fermented juices - that fermented drinks were in themselves
wrong, there would have been no need for the Lord to specific
have had to mention to Aaron that he was not to partake of Strong
Drink when officiating in the tabernacle. He would have known
that as he would have known that partaking of fermented drinks at
ANY TIME was not allowed by God, if indeed that was and is what
God teaches. The clear inference from this verse is that it was
not wrong for Aaron and his sons to drink wine or strong drink
except when working in the tabernacle.
"And the Lord spake unto Moses, saying, Speak unto the children
of Israel, and say unto them, When (it was only done for certain
periods in a persons life) either man or woman shall separate
themselves to vow a vow of a Nazarite, to separate themselves
unto the Lord. He shall separate himself from wine and STRONG
DRINK (shekar) and shall drink no vinegar of wine, or vinegar of
STRONG DRINK, neither shall he drink any liquor of grape (grape
juice) nor eat moist grapes or dried .... All the days of the vow
of his separation there shall no razor come upon his head: UNTIL
the days be fulfilled..." (Numbers 6:1-5).
Notice, the man or woman who undertakes a Nazarite vow for a
period of time, is only to refrain from the things mentioned in
verses 3 to 6, for and during that period of time. The clear
inference is that when NOT under a Nazarite vow ALL of the things
in these verses were quite permissable. Was it wrong in Israel to
cut ones hair, to touch a dead body, to drink unfermented grape
juice, or eat moist or dried grapes? Of course not! So likewise,
if we are willing to be honest with all these verses and what is
said in them, it was NOT WRONG for the men and women of Israel to
drink WINE or STRONG DRINK when not under a Nazarite vow !!
Do you see also how in verse 3 WINE and STRONG DRINK are put in
contrast to "liquor of grapes ." It should be obvious to even a
casual reader that wine and strong drink is here meaning
fermented beverages, while liquor of the grapes means unfermented
grape juice. If all in Israel had been instructed already (as
surely they would have on such an evil thing as sipping fermented
drinks - as many look at it) by God about never at any time
partaking of alcoholic beverages, there would have been no need
at all to tell them that they must refrain from drinking wine and
strong drink when under a Nazarite vow, as all would have known
that they were never to drink such liquids. The truth is, no such
total condemnation by God was ever given to Israel. Surely, if it
is so un-Godly and so un-Christian as to let a drop of fermented
wine ever pass your lips as some maintain, we would be able to
find at least one verse in the first five book of the Bible, or
any of the other books of the OT, which would state something to
the effect, "Wine or Strong drink shall in no way pass your
lips." With all that God's word says AGAINST drunkenness with no
command or instruction such as, "Wine and strong drink is sin,
you shall not partake of it" I would say, immediately leaves us
no room but to question the accuracy and logic of such articles
and booklets as that of Mr.Saunders and others.
GOD TAUGHT ISRAEL TO DRINK FERMENTED BEVERAGES!
Friend, do you love the TRUTH of God's word more than the ideas,
the opinions, the guesses, the half truths and the ways that seem
right unto men? Are you willing to admit your error when shown
you are in error. If you hold views similar to Mr.Saunders (and
I can show you from the Eternal's own mouth that He actually
TAUGHT all of Israel to drink alcoholic beverages) will you be
able to shout for joy at finding the pure truth of God, or will
your self-righteous stubborn ideas lead you to pervert and twist
the clear word of the Lord?
We shall now find out the answer to the above questions.
Concerning the keeping of the Feast of Tabernacles, God said to
Israel:
" You shall surely tithe all the yield of your seed .... And
you shall eat before the Lord your God, in the place in which He
will cause His name (and presence) to dwell ... And if the
distance is too long for you to carry your tithe ... then you
shall turn it into money, and bind up the money in your hand, and
shall go to the place (of worship) which the Lord your God has
chosen. And you may spend that money for whatever your appetite
craves, for oxen, or sheep, or new wine or strong drink, or
whatever you desire..." (Deut.14:22-26 Amp.Bible).
DID YOU SEE IT ?
The Israelites were instructed from the mouth of God Himself,
that when attending the Feasts of the Lord they could spend their
money on oxen, sheep, wine (yayin) and notice it - STRONG DRINK
(shekar) !!
There is no way around it - for the honest of heart - for the
lover of God's truth more than man's cleaver twistings of
scripture. Here in Deut.14 the great Eternal God INSTRUCTED the
people of Israel that they could, IF they desired, BUY and
CONSUME at His festivals, as a part of the festive worshipping of
Him - STRONG DRINK - fermented and intoxicating beverages! This
is not talking about strong apple juice or orange juice. This is
not talking about strong fig tea, or strong Pepsi-Cola, its
talking about SHEKAR - STRONG FERMENTED LIQUIDS! Its talking
about buying and consuming fermented beverages that are strong
enough to make you drunk if you over indulge.
As shocking and maybe as angry as this will make some, your
Bible, the very word of God teaches that the Lord God is not a
teetotaller, He does not preach total abstinence, He is not a
prohibitionist. The Lord God does not teach or preach that
fermented wine or other strong alcoholic beverages are sin! He
does very strongly preach that it is sin to get DRUNK - He
teaches that it is the wrong USE of fermented liquids that is
SIN!
JOHN THE BAPTIST AND JESUS CONTRASTED
Announcing that John the Baptist would be born, the angel told
his father that he "shall drink neither wine nor strong drink..."
(Lk.1:15). Are we to suppose this means that he would not drink
grape juice, apple cider and the like? Our religious total
abstinence preachers would probably have us believe that this is
what was meant. More the truth is that John was prophesied to be
a Nazarite - that is, under a Nazarite vow from birth to death.
Jesus was never prophesied to be under such a vow. John preached
in the wilderness, dressed in camels hair, ate locusts and wild
honey, and as we have seen did not drink wine or strong drink.
The religious leaders rejected him as coming from God - they even
said he was demon possessed. He was not what they expected a
"man of the cloth" to be. When Jesus came on the scene He lived
in such a way that they still could not accept His activities as
being Godly. Their attitude was, we have our own ideas as to what
a man of God should look like, dress like, eat and drink like,
regardless of what the word of God says. Their teaching was, we
demand you dance to our tune - to the way we look at it. Notice
the way Jesus put it:
"What shall I liken the men of this generation to? They are like
unto small Children sitting in the market square, and calling to
each other, and saying, We have played our musical instruments
but you have not danced to our beat; we have been mournful but
you have not wept. For John the Baptist came neither eating bread
nor drinking wine in banquets and you say, he is demon
possessed. The Son of man is come EATING and DRINKING..."
Are we to understand this to mean that John did not eat loaves of
bread or drink grape juice while Jesus did eat bread and did
drink grape juice? Some would say so. But Jesus gives us the
answer as to what they accused Him of. Continuing:
"and you say, Behold a GLUTTONOUS man, and a WINEBIBBER, a friend
of tax collectors and sinners." (Luke 7:31-34 paraphrased
myself).
Jesus was not a glutton, but He did attend enough festivals and
what we would call house parties put on by the wealthy, that the
religious bigots of His day could exaggerate His activities and
call Him names by saying He was a glutton.
Notice what else they called Jesus. A GRAPEJUICE-bibber! He drank
so much grape juice that they could easily hang on Him the very
shameful name of someone who tarried long at sipping grape juice
- a grape juice bibber! Really? I say that with tongue in cheek.
No! Jesus was called a winebibber because unlike John who never
partook of wine or strong drink from birth, Jesus did partake of
the same. The natural understanding of such accusations hurled at
Him would I submit, lead the unbiased mind to recognize that
Jesus did indeed partake of fermented wine. Jesus never got drunk
nor did He tarry long at wine, He never over indulged, but He
used it enough that the pompous, holier-than-thou religious
leaders once again blew His "liberty in the Lord" all out of
proportion and called Him a winebibber.
Jesus knew the scriptures and teachings of the OT - He knew that
there was never one command or verse that made fermented wine or
strong drink of themselves, sin! Jesus knew the scriptures where
the Lord had taught Israel that if they so desired at the
festivals they could buy and drink wine and strong drink, (It
would seem that Mr.Saunders did not know this verse as it was not
mentioned anywhere in his entire 52 page booklet. He accuses
others in no uncertain terms of, 'the blind leading the blind'
but I say he has forgotten the saying, 'He that lives in glass
houses should never throw stones'). It is just as true that Jesus
knew the many verses of the OT that condemn drunkenness - those
that are deceived and led astray in heart and mind by alcoholic
drinks. Jesus knew all this because He was the one who inspired
all these Scriptures to be written - He was the God of the OLD
TESTAMENT - the God of the OT was the one who became Jesus Christ
of the New Testament. If you have never had this shown to you
then study my article "Jesus Christ - God of the Old Testament".
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TO BE CONTINUED
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