Christians and Wine? #1
What the Bible teaches
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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? #2 What God teaches Part Two by Keith Hunt FROM THE ILLUSTRATED BIBLE DICTIONARY I WINE AND STRONG DRUNK. 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 NEW TESTAMENT 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 OLD TESTAMENT 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 NEW TESTAMENT 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
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