ALCOHOL IN THE BIBLE
Alcohol is one of the most widely used drugs on the planet. It has caused untold misery to those who use it and to society in general. Alcohol adversely affects the mind, the only avenue by which God can communicate with us. Regular alcohol consumption eventually produces a loss of memory, judgment and learning ability. Alcohol consumed during pregnancy may harm foetal development. This study will show that the Bible nowhere sanctions the use of alcohol.
The Temperance Movement
At one time many Christian denominations (Baptist, Methodist, Congregationalist, New School Presbyterian, Salvation Army, some Holiness movements and Seventh-day Adventists) taught total abstinence believing that the Bible nowhere condones the use of alcohol. The Christian Temperance Movement of the 19th century, supported by medical discoveries, insurance company statistics and crime statistics, actually led to prohibition laws which outlawed the “manufacture, sale or transportation” of alcoholic beverages” in the USA. Sadly prohibition came to an end in 1933. Since that time most denominations have abandoned their stand for total abstinence and as a result society suffers all the associated woes which led to the call for prohibition.
The end of Prohibition and the increase in alcohol consumption was due in part to:
(1) Superficial Bible study led some to conclude that the Bible permitted alcohol consumption.
(2) Some ministers taught people that how one lives does not really affect oneʼs salvation. (3) The use of alcohol in the Catholic Mass. Many reasoned that if it can be used in church then it couldnʼt be bad.
Apparent Contradictions
The Bible presents what appear to be contradictory statements regarding wine, e.g. wine [Gr. oinos] symbolizes Christʼs teachings (Mk 14:24) but wine [Gr. oinos] also symbolizes false doctrine! (Rev 17:1- 4). God unreservedly forbids wine [yayin]. “[It is] not for kings, O Lemuel, [it is] not for kings to drink wine [Heb. yayin]; nor for princes strong drink: Lest they drink, and forget the law, and pervert the judgment of any of the afflicted..” (Prov 31:4, 5).
“Look not thou upon the wine [Heb yayin] when it is red, when it giveth his colour in the cup, [when] it moveth itself aright. At the last it biteth like a serpent, and stingeth like an adder.” (Prov 23:31-35).
The Bible then presents wine [yayin] as a blessing from God:
“He causeth the grass to grow...And wine [Heb. yayin] [that] maketh glad the heart of man.” (Ps 104:14-15).
“Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine [Heb. yayin] and milk without money and without price.” Isa 55:1
“Therefore God give thee...plenty of corn and wine [Heb tirosh]:“ Gen 27:28).
Two main positions have arisen in an attempt to resolve such apparent contradictions:
1. The Moderationist View
This claims that a little bit of alohol is allowed as long as you donʼt get drunk. This view holds that the Bible only condemns drinking too much wine.
2. The Prohibitionist View
This claims that the Bible nowhere approves of the use of alcoholic beverages. That the Hebrew and Greek words translated wine can refer to either fermented or unfermented grape juice and that those verses which condemn wine refer to fermented grape juice.
Words translated wine or strong drink
The word "wine" in the Bible is translated from several words. The most common are the Hebrew - Yayin and Tirosh and the Greek - Oinos. Strong drink is from the Hebrew - Shekar.
We will examine shekar first:
Shekar - Beer
Shekar is translated “strong drink.” (Lev 10:9; Num 6:3; Deut 29:6 etc.). Cuniform records on clay tablets show that the Babylonians made shikaru - beer (Shekar & shikaru are the same thing in two related Semitic languages). The records show that this was beer made from fermented grain so shekar is basically beer. Since the process of distilling alcohol was not developed until around AD500, the “strongest” alcoholic beverage in Bible times contained 14% alcohol by volume (the maximum that can be produced by natural fermentation). “Strong drink” in the Bible does not therefore refer to hard liquor - whiskey, spirits, etc., which is ~40-50% alcohol. Such distilled beverages are well beyond what the Bible calls “strong drink.”
What does the Bible say about shekar?
Of 21 Old Testament texts that mention shekar (beer), 19 strongly condemn it.
One special case (Deut 14:22-28) is discussed later.
Priests and Nazarites were forbidden to drink any amount (Lev 10:9; Num 6:2-3).
God did not provide this drink in the wilderness (Deut 29:5-6).
Samsonʼs mother was forbidden to drink it (Jud 13:3, 4; 1Sam 1:15).
Isaiah mentions it eight times, and each reference is strongly negative, for example: Isa 5:11 “Woe unto them that rise up early in the morning, [that] they may follow strong drink; that continue until night, [till] wine inflame them!”
Isa 24:9 notes that it would not bring mirth when God cursed the land.
Isa 29:9 Beer causes staggering.
Isa 28:7 It causes people to err in judgment.
Mic 2:11 Corrupt people want corrupt leaders who approve of shekar.
Pro 20:1 speaks of rage and brawling as two of its side effects.
The New Testament mentions this beverage only once and prohibits its use by John the Baptist.
Deut 14:22-28 seems to indicate that Israelites could actually pay part of their tithe in shekar (beer)?
Deut 14:22-28 deals with delayed tithe. If for some reason an Israelite could not get to the sanctuary on time with the regular tithe offerings of lamb, calf, fresh oil or unfermented grape juice they could buy the same produce later. However the products purchased when late must be mature to show symbolically that the tithe was late. Instead of a lamb, a mature sheep. Not a calf, but a mature ox. Not fresh grape juice (tirosh) but yayin, aged fermented wine. Not grain but beer made from grain. These late payment items actually involved an interest penalty since the ox would cost more than a calf, a sheep more than a lamb.
The special circumstances of delayed tithe, the symbolic substitution of beer for the earlier grain, can by no means be taken as a license for unrestricted recreational use of beer - either then or now. Especially when beer is elsewhere condemned in the Old Testament.
Conclusion
We see a universal condemnation of beer consumption in the Old Testament, irrespective of the amount consumed. This raises an issue. If beer is forbidden because of its effects, and those effects are due to the alcohol content, then shouldnʼt we expect the Bible to condemn other alcoholic beverages, including fermented wine?
WINE
Until quite recently, the word “wine” had more than one meaning:
“...in loose language the juice of the grape whether fermented or not.” Funk & Wagnallʼs New Standard Dictionary of the English Language (1955).
Websterʼs dictionary defined “must” as “new wine pressed from the grape, but not fermented.” Websterʼs first dictionary (1828).
We cannot therefore assume that the word “wine” in English translations always refers to fermented grape juice, especially when, as will be show, the Hebrew and Greek words for wine can also refer to fermented or unfermented grape juice.
The word “Wine” in the Bible is translated from several words, the most common being:
Tirosh - Grape juice, unfermented.
Yayin - Grape juice, fermented or not.
Oinos - Grape juice fermented or not.
TIROSH
Tirosh is often translated “new wine,” and appears to refer exclusively to unfermented grape juice as found “in the cluster.”
Isa 65:8 “Thus saith the LORD, As the new wine [tirosh] is found IN THE CLUSTER, and [one] saith, Destroy it not; for a blessing [is] in it: so will I do for my servantsʼ sakes, that I may not destroy them all.” (cf. Jud 9:13).
What does the Bible say about tirosh?
In 30 of the 38 references to tirosh in the Old Testament it is linked with grain and oil as products of the harvest used for tithe offerings and taxes (Num 18:12). Three texts (Mic 6:15; Isa 62:8; 65:8) refer to tirosh as the product of the grape; four texts (Prov 3:10; Joel 2:24; Mic 6:15; Hos 9:2) show that tirosh is produced by pressing. Tirosh is a blessing and found in the clusters on the vine (Jug 9:13; Isa 65:8). Only one text (Hos 4:11) suggests that tirosh may produce intoxication but this probably refers to the practice of mixing old fermented wine with new wine.
YAYIN
This is the most common word for wine in the Old Testament. Yayin is found in the Old Testament some 140 times. Yayin can refer to unfermented OR fermented grape juice.
In several passages in the Old Testament yayin clearly refers to unfermented grape juice, as trodden out of the grape harvest: Isa 16:10 “...the treaders shall TREAD OUT no wine [yayin] in [their] presses; I have made [their vintage] shouting to cease..” Gen 49:11 “...he washed his garments in wine [yayin], and his clothes in the BLOOD OF GRAPES:”
Jer 40:10, 12 “... GATHER YE WINE
[yayin], and summer fruits, and oil, and put [them] in your vessels...GATHERED WINE [yayin] and summer fruits very much.”
Neh 13:15 “...treading wine presses on the sabbath, and bringing in sheaves, and lading asses; as also wine [yayin], grapes, and figs, and all [manner of] burdens...” Lam 2:12 “...Where [is] corn and wine...”
The fact that God gives “wine [yayin] to gladden the heart of man, oil to make his face shine, and bread to strengthen manʼs heart” (Ps104:14,15) indicates that yayin, like oil and bread, can refer to a healthful gift from God.
“Ho, everyone who thirsts, come to the waters; and he who has no money, come, buy and eat! Come, buy wine [yayin] and milk without money and without price.” That yayin and milk are here paired together as symbols of good appears to sanction the consumption of yayin. As shown this may mean unfermented yayin.
Jewish commentaries state that Yayin can refer to UNFERMENTED grape juice:
“Fresh wine BEFORE FERMENTING was called ʻYAYIN migatʼ (wine of the vat; Sanh 70a).” The Jewish Encyclopedia.
“One may press out a cluster of grapes and pronounce the Kiddush over the juice, since the juice of the grape is considered wine [YAYIN] in connection with the laws of the Nazirite.” The Halakot Gedalot, the earliest Jewish compendium of the Talmud.
What does the Bible say about Yayin?
The Bible presents yayin in a negative light about 60 times; in about 60 more cases it simply mentions it without making any value judgment, and in 17 it may refer to something good. Yayin is thus spoken of negatively much more often than it is positively. This indicates that yayin usually used to refer to fermented wine.
Not many (if any) stories in the Old Testament mention a good outcome from the use of yayin, but several end disastrously: e.g. the drunkenness of Noah (Gen 9:21); Lot (Gen 19:32-35); Nabal (1 Sam 25:36, 37); Amnon (2Sam 13:28); Belshazzar (Dan 5:1-3); and Ahasuerus (Esth 1:1-10). Isaiah (51:21) Jeremiah (23:9) Hosea (4:11; 7:5) Joel (1:5) and Habbakuk (2:15) are among the Bible prophets who point out the ill effects of yayin, both physical and moral.
Priests were strictly forbidden to drink yayin when they ministered (Lev 10:9). Note: All Christians are priests (1Pet 2:9; Rev 1:6). Prov 23:29-35 describes fermented yayinʼs immediate physical effects (red eyes and blurred vision), its immediate social effects (strife and wounds, immorality), as well as the long-term results (woe and sorrow). Elsewhere Proverbs refers to yayin as deceiving and mocking (20:1), producing poverty (21:17) and violence (4:17) and leading to forgetting Godʼs law and perverted judgment (31:4-5). Isaiah adds that it deceives the mind (28:7), inflames a person, and leads to forgetting God (5:11, 12).
Three texts (Ps 104:15; Ecc 9:7; 10:19) mention that yayin can make the heart glad and bring cheer.
Ecc 9:7 and 10:19 appear to approve the consumption of yayin. Ecc 9:7 says “Go, eat your bread with enjoyment, and drink your wine [yayin] with a merry heart; for God has already approved what you do.” RSV.
At least seven other Bible texts which appear to speak favorably of yayin. e.g., the Song of Solomon uses a comparison with wine four times (1:2, 4; 4:10; 7:9) to bring out the belovedʼs beauty. Hos 14:7 uses the fragrance of wine from Lebanon as a comparison. Prov 9:5, 6 uses wine figuratively in talking about the “banquet of life” that wisdom provides. Amos 9:14 and Zech 10:7 use the merriment that wine creates as a figure of how Godʼs people will rejoice at the time of His final victory.
The fact that yayin may refer to unfermented grape juice means that these passsages can be harmonized with the Bibleʼs prohibition against fermented yayin.
Yayin was also used as a drink offering in the temple service, just as we have seen that beer was used in the presentation of delayed tithe, but these drink offerings were poured out beside the altar; they were not drunk.
OINOS
The Hebrew Yayin & Tirosh are translated “oinos” in the Septuagint (Greek Bible), thus...
Oinos can refer to fermented OR unfermented grape juice.
There are many examples in secular Greek where oinos is used both ways. Aristotle (384-322 BC.) wrote of a sweet unfermented grape beverage he called wine:
“It has not the effect of wine for it does not intoxicate like ordinary wine.” Marcos Cato, On Agriculture, See note 4.
In the Septuagint, a Greek translation of the Old Testament, “the Hebrew word for grape juice, tirosh,” as Ernest Gordon points out, “ is translated at least 33 times by the Greek word oinos, wine, and the adjective ʻnewʼ is not present. Oinos without qualification, then, can easily mean unfermented wine in the New Testament.”
What view does the Bible give of Oinos?
Whether oinos refers to fermented or unfermented grape juice is determined by the context.
Fermented oinos is a symbol of Babylonʼs corrupted doctrine (Rev 17:1-4). Therefore, by way of contrast, the oinos Christ used as a symbol of His uncorrupted doctrine must be the UNFERMENTED (Matt 26:28- 29; Mark 2:22).
Unfermented oinos has medicinal properties (1Tim 5:23).
We are not to get drunk on fermented oinos (Eph 5:18).
Because unfermented grape juice is nourishing it is used to represent divine blessing (Gen 27:28; 49:10-11; Deut 33:28; Joel 2:18-19; Jer 31:10-12; Amos 9:13, 14); Godʼs saving grace (Is 55:1); Joy (Ps 104:14-15; 4:7), and the acknowledgment of Godʼs goodness through the use of grape juice as tithe, offerings and libations (Num 18:12; Deut 14:23; Ex 29:40; Lev 23:13).
Fermented wine, on the other hand, is used in the Bible to represent apostasy, immorality, corruption, and divine wrath (Is 19:14; Rev 14:10; 16:19; 17:2; 18:3). The reason for this negative symbolism is that alcoholic beverages distort the perception of reality (Is 28:7; Prov 23:33); impair the capacity to make responsible decisions (Lev 10:9-11); weaken moral sensitivities and inhibitions (Gen 9:21; 19:32; Hab 2:15; Is 5:11-12); cause physical sickness (Prov 23:20-21; Hos 7:5; Is 19:14; Ps 60:3); and disqualify for both civil and religious service (Prov 31:4-5; Lev 10:9-11; Ezek 44:23; 1Tim 3:2-3; Titus 1:7-8).
The foregoing facts indicate that the Biblical approval or disapproval of “wine” is determined not by the amount of wine consumed, but by the nature of the “wine” itself. Positive references to “wine” refer
to unfermented grape juice. All the indictments of “wine” refer to alcoholic, intoxicating wine. The latter is condemned irrespective of the quantity used.
Prophetic Contrasts show Fermented wine to be a symbol of Evil
1. Christʼs Wine: UNFERMENTED wine (Gr. oinos) a symbol of Christs pure uncorrupted life & doctrines.
1. Babylonʼs WIne: FERMENTED wine (Gr. oinos) is a symbol of her corrupted doctrines. (Rev 17:1-4)
2. Daniel refused the FERMENTED wine of Babylon.
2. Saints refuse the FERMENTED wine of spiritual Babylon, a symbol of her corrupted doctrines.
3. Daniel 5: Vessels to be filled with Babylonʼs FERMENTED wine. Literal Babylon's Kingdom numbered. (Dan 5:26). Kingdom overthrown by Cyrus. Captives freed.
3. Rev 13: Saints to be filled with Babylonʼs FERMENTED wine (false doctrine). Spiritual Babylon Kingdom numbered. Kingdom overthrown by Christ. Freedom from the effects of sin.
At one time many Christian denominations (Baptist, Methodist, Congregationalist, New School Presbyterian, Salvation Army, some Holiness movements and Seventh-day Adventists) taught total abstinence believing that the Bible nowhere condones the use of alcohol. The Christian Temperance Movement of the 19th century, supported by medical discoveries, insurance company statistics and crime statistics, actually led to prohibition laws which outlawed the “manufacture, sale or transportation” of alcoholic beverages” in the USA. Sadly prohibition came to an end in 1933. Since that time most denominations have abandoned their stand for total abstinence and as a result society suffers all the associated woes which led to the call for prohibition.
The end of Prohibition and the increase in alcohol consumption was due in part to:
(1) Superficial Bible study led some to conclude that the Bible permitted alcohol consumption.
(2) Some ministers taught people that how one lives does not really affect oneʼs salvation. (3) The use of alcohol in the Catholic Mass. Many reasoned that if it can be used in church then it couldnʼt be bad.
Apparent Contradictions
The Bible presents what appear to be contradictory statements regarding wine, e.g. wine [Gr. oinos] symbolizes Christʼs teachings (Mk 14:24) but wine [Gr. oinos] also symbolizes false doctrine! (Rev 17:1- 4). God unreservedly forbids wine [yayin]. “[It is] not for kings, O Lemuel, [it is] not for kings to drink wine [Heb. yayin]; nor for princes strong drink: Lest they drink, and forget the law, and pervert the judgment of any of the afflicted..” (Prov 31:4, 5).
“Look not thou upon the wine [Heb yayin] when it is red, when it giveth his colour in the cup, [when] it moveth itself aright. At the last it biteth like a serpent, and stingeth like an adder.” (Prov 23:31-35).
The Bible then presents wine [yayin] as a blessing from God:
“He causeth the grass to grow...And wine [Heb. yayin] [that] maketh glad the heart of man.” (Ps 104:14-15).
“Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine [Heb. yayin] and milk without money and without price.” Isa 55:1
“Therefore God give thee...plenty of corn and wine [Heb tirosh]:“ Gen 27:28).
Two main positions have arisen in an attempt to resolve such apparent contradictions:
1. The Moderationist View
This claims that a little bit of alohol is allowed as long as you donʼt get drunk. This view holds that the Bible only condemns drinking too much wine.
2. The Prohibitionist View
This claims that the Bible nowhere approves of the use of alcoholic beverages. That the Hebrew and Greek words translated wine can refer to either fermented or unfermented grape juice and that those verses which condemn wine refer to fermented grape juice.
Words translated wine or strong drink
The word "wine" in the Bible is translated from several words. The most common are the Hebrew - Yayin and Tirosh and the Greek - Oinos. Strong drink is from the Hebrew - Shekar.
We will examine shekar first:
Shekar - Beer
Shekar is translated “strong drink.” (Lev 10:9; Num 6:3; Deut 29:6 etc.). Cuniform records on clay tablets show that the Babylonians made shikaru - beer (Shekar & shikaru are the same thing in two related Semitic languages). The records show that this was beer made from fermented grain so shekar is basically beer. Since the process of distilling alcohol was not developed until around AD500, the “strongest” alcoholic beverage in Bible times contained 14% alcohol by volume (the maximum that can be produced by natural fermentation). “Strong drink” in the Bible does not therefore refer to hard liquor - whiskey, spirits, etc., which is ~40-50% alcohol. Such distilled beverages are well beyond what the Bible calls “strong drink.”
What does the Bible say about shekar?
Of 21 Old Testament texts that mention shekar (beer), 19 strongly condemn it.
One special case (Deut 14:22-28) is discussed later.
Priests and Nazarites were forbidden to drink any amount (Lev 10:9; Num 6:2-3).
God did not provide this drink in the wilderness (Deut 29:5-6).
Samsonʼs mother was forbidden to drink it (Jud 13:3, 4; 1Sam 1:15).
Isaiah mentions it eight times, and each reference is strongly negative, for example: Isa 5:11 “Woe unto them that rise up early in the morning, [that] they may follow strong drink; that continue until night, [till] wine inflame them!”
Isa 24:9 notes that it would not bring mirth when God cursed the land.
Isa 29:9 Beer causes staggering.
Isa 28:7 It causes people to err in judgment.
Mic 2:11 Corrupt people want corrupt leaders who approve of shekar.
Pro 20:1 speaks of rage and brawling as two of its side effects.
The New Testament mentions this beverage only once and prohibits its use by John the Baptist.
Deut 14:22-28 seems to indicate that Israelites could actually pay part of their tithe in shekar (beer)?
Deut 14:22-28 deals with delayed tithe. If for some reason an Israelite could not get to the sanctuary on time with the regular tithe offerings of lamb, calf, fresh oil or unfermented grape juice they could buy the same produce later. However the products purchased when late must be mature to show symbolically that the tithe was late. Instead of a lamb, a mature sheep. Not a calf, but a mature ox. Not fresh grape juice (tirosh) but yayin, aged fermented wine. Not grain but beer made from grain. These late payment items actually involved an interest penalty since the ox would cost more than a calf, a sheep more than a lamb.
The special circumstances of delayed tithe, the symbolic substitution of beer for the earlier grain, can by no means be taken as a license for unrestricted recreational use of beer - either then or now. Especially when beer is elsewhere condemned in the Old Testament.
Conclusion
We see a universal condemnation of beer consumption in the Old Testament, irrespective of the amount consumed. This raises an issue. If beer is forbidden because of its effects, and those effects are due to the alcohol content, then shouldnʼt we expect the Bible to condemn other alcoholic beverages, including fermented wine?
WINE
Until quite recently, the word “wine” had more than one meaning:
“...in loose language the juice of the grape whether fermented or not.” Funk & Wagnallʼs New Standard Dictionary of the English Language (1955).
Websterʼs dictionary defined “must” as “new wine pressed from the grape, but not fermented.” Websterʼs first dictionary (1828).
We cannot therefore assume that the word “wine” in English translations always refers to fermented grape juice, especially when, as will be show, the Hebrew and Greek words for wine can also refer to fermented or unfermented grape juice.
The word “Wine” in the Bible is translated from several words, the most common being:
Tirosh - Grape juice, unfermented.
Yayin - Grape juice, fermented or not.
Oinos - Grape juice fermented or not.
TIROSH
Tirosh is often translated “new wine,” and appears to refer exclusively to unfermented grape juice as found “in the cluster.”
Isa 65:8 “Thus saith the LORD, As the new wine [tirosh] is found IN THE CLUSTER, and [one] saith, Destroy it not; for a blessing [is] in it: so will I do for my servantsʼ sakes, that I may not destroy them all.” (cf. Jud 9:13).
What does the Bible say about tirosh?
In 30 of the 38 references to tirosh in the Old Testament it is linked with grain and oil as products of the harvest used for tithe offerings and taxes (Num 18:12). Three texts (Mic 6:15; Isa 62:8; 65:8) refer to tirosh as the product of the grape; four texts (Prov 3:10; Joel 2:24; Mic 6:15; Hos 9:2) show that tirosh is produced by pressing. Tirosh is a blessing and found in the clusters on the vine (Jug 9:13; Isa 65:8). Only one text (Hos 4:11) suggests that tirosh may produce intoxication but this probably refers to the practice of mixing old fermented wine with new wine.
YAYIN
This is the most common word for wine in the Old Testament. Yayin is found in the Old Testament some 140 times. Yayin can refer to unfermented OR fermented grape juice.
In several passages in the Old Testament yayin clearly refers to unfermented grape juice, as trodden out of the grape harvest: Isa 16:10 “...the treaders shall TREAD OUT no wine [yayin] in [their] presses; I have made [their vintage] shouting to cease..” Gen 49:11 “...he washed his garments in wine [yayin], and his clothes in the BLOOD OF GRAPES:”
Jer 40:10, 12 “... GATHER YE WINE
[yayin], and summer fruits, and oil, and put [them] in your vessels...GATHERED WINE [yayin] and summer fruits very much.”
Neh 13:15 “...treading wine presses on the sabbath, and bringing in sheaves, and lading asses; as also wine [yayin], grapes, and figs, and all [manner of] burdens...” Lam 2:12 “...Where [is] corn and wine...”
The fact that God gives “wine [yayin] to gladden the heart of man, oil to make his face shine, and bread to strengthen manʼs heart” (Ps104:14,15) indicates that yayin, like oil and bread, can refer to a healthful gift from God.
“Ho, everyone who thirsts, come to the waters; and he who has no money, come, buy and eat! Come, buy wine [yayin] and milk without money and without price.” That yayin and milk are here paired together as symbols of good appears to sanction the consumption of yayin. As shown this may mean unfermented yayin.
Jewish commentaries state that Yayin can refer to UNFERMENTED grape juice:
“Fresh wine BEFORE FERMENTING was called ʻYAYIN migatʼ (wine of the vat; Sanh 70a).” The Jewish Encyclopedia.
“One may press out a cluster of grapes and pronounce the Kiddush over the juice, since the juice of the grape is considered wine [YAYIN] in connection with the laws of the Nazirite.” The Halakot Gedalot, the earliest Jewish compendium of the Talmud.
What does the Bible say about Yayin?
The Bible presents yayin in a negative light about 60 times; in about 60 more cases it simply mentions it without making any value judgment, and in 17 it may refer to something good. Yayin is thus spoken of negatively much more often than it is positively. This indicates that yayin usually used to refer to fermented wine.
Not many (if any) stories in the Old Testament mention a good outcome from the use of yayin, but several end disastrously: e.g. the drunkenness of Noah (Gen 9:21); Lot (Gen 19:32-35); Nabal (1 Sam 25:36, 37); Amnon (2Sam 13:28); Belshazzar (Dan 5:1-3); and Ahasuerus (Esth 1:1-10). Isaiah (51:21) Jeremiah (23:9) Hosea (4:11; 7:5) Joel (1:5) and Habbakuk (2:15) are among the Bible prophets who point out the ill effects of yayin, both physical and moral.
Priests were strictly forbidden to drink yayin when they ministered (Lev 10:9). Note: All Christians are priests (1Pet 2:9; Rev 1:6). Prov 23:29-35 describes fermented yayinʼs immediate physical effects (red eyes and blurred vision), its immediate social effects (strife and wounds, immorality), as well as the long-term results (woe and sorrow). Elsewhere Proverbs refers to yayin as deceiving and mocking (20:1), producing poverty (21:17) and violence (4:17) and leading to forgetting Godʼs law and perverted judgment (31:4-5). Isaiah adds that it deceives the mind (28:7), inflames a person, and leads to forgetting God (5:11, 12).
Three texts (Ps 104:15; Ecc 9:7; 10:19) mention that yayin can make the heart glad and bring cheer.
Ecc 9:7 and 10:19 appear to approve the consumption of yayin. Ecc 9:7 says “Go, eat your bread with enjoyment, and drink your wine [yayin] with a merry heart; for God has already approved what you do.” RSV.
At least seven other Bible texts which appear to speak favorably of yayin. e.g., the Song of Solomon uses a comparison with wine four times (1:2, 4; 4:10; 7:9) to bring out the belovedʼs beauty. Hos 14:7 uses the fragrance of wine from Lebanon as a comparison. Prov 9:5, 6 uses wine figuratively in talking about the “banquet of life” that wisdom provides. Amos 9:14 and Zech 10:7 use the merriment that wine creates as a figure of how Godʼs people will rejoice at the time of His final victory.
The fact that yayin may refer to unfermented grape juice means that these passsages can be harmonized with the Bibleʼs prohibition against fermented yayin.
Yayin was also used as a drink offering in the temple service, just as we have seen that beer was used in the presentation of delayed tithe, but these drink offerings were poured out beside the altar; they were not drunk.
OINOS
The Hebrew Yayin & Tirosh are translated “oinos” in the Septuagint (Greek Bible), thus...
Oinos can refer to fermented OR unfermented grape juice.
There are many examples in secular Greek where oinos is used both ways. Aristotle (384-322 BC.) wrote of a sweet unfermented grape beverage he called wine:
“It has not the effect of wine for it does not intoxicate like ordinary wine.” Marcos Cato, On Agriculture, See note 4.
In the Septuagint, a Greek translation of the Old Testament, “the Hebrew word for grape juice, tirosh,” as Ernest Gordon points out, “ is translated at least 33 times by the Greek word oinos, wine, and the adjective ʻnewʼ is not present. Oinos without qualification, then, can easily mean unfermented wine in the New Testament.”
What view does the Bible give of Oinos?
Whether oinos refers to fermented or unfermented grape juice is determined by the context.
Fermented oinos is a symbol of Babylonʼs corrupted doctrine (Rev 17:1-4). Therefore, by way of contrast, the oinos Christ used as a symbol of His uncorrupted doctrine must be the UNFERMENTED (Matt 26:28- 29; Mark 2:22).
Unfermented oinos has medicinal properties (1Tim 5:23).
We are not to get drunk on fermented oinos (Eph 5:18).
Because unfermented grape juice is nourishing it is used to represent divine blessing (Gen 27:28; 49:10-11; Deut 33:28; Joel 2:18-19; Jer 31:10-12; Amos 9:13, 14); Godʼs saving grace (Is 55:1); Joy (Ps 104:14-15; 4:7), and the acknowledgment of Godʼs goodness through the use of grape juice as tithe, offerings and libations (Num 18:12; Deut 14:23; Ex 29:40; Lev 23:13).
Fermented wine, on the other hand, is used in the Bible to represent apostasy, immorality, corruption, and divine wrath (Is 19:14; Rev 14:10; 16:19; 17:2; 18:3). The reason for this negative symbolism is that alcoholic beverages distort the perception of reality (Is 28:7; Prov 23:33); impair the capacity to make responsible decisions (Lev 10:9-11); weaken moral sensitivities and inhibitions (Gen 9:21; 19:32; Hab 2:15; Is 5:11-12); cause physical sickness (Prov 23:20-21; Hos 7:5; Is 19:14; Ps 60:3); and disqualify for both civil and religious service (Prov 31:4-5; Lev 10:9-11; Ezek 44:23; 1Tim 3:2-3; Titus 1:7-8).
The foregoing facts indicate that the Biblical approval or disapproval of “wine” is determined not by the amount of wine consumed, but by the nature of the “wine” itself. Positive references to “wine” refer
to unfermented grape juice. All the indictments of “wine” refer to alcoholic, intoxicating wine. The latter is condemned irrespective of the quantity used.
Prophetic Contrasts show Fermented wine to be a symbol of Evil
1. Christʼs Wine: UNFERMENTED wine (Gr. oinos) a symbol of Christs pure uncorrupted life & doctrines.
1. Babylonʼs WIne: FERMENTED wine (Gr. oinos) is a symbol of her corrupted doctrines. (Rev 17:1-4)
2. Daniel refused the FERMENTED wine of Babylon.
2. Saints refuse the FERMENTED wine of spiritual Babylon, a symbol of her corrupted doctrines.
3. Daniel 5: Vessels to be filled with Babylonʼs FERMENTED wine. Literal Babylon's Kingdom numbered. (Dan 5:26). Kingdom overthrown by Cyrus. Captives freed.
3. Rev 13: Saints to be filled with Babylonʼs FERMENTED wine (false doctrine). Spiritual Babylon Kingdom numbered. Kingdom overthrown by Christ. Freedom from the effects of sin.
QUESTIONS
Jesus and wine
Some believe that Jesus condoned the use of alcohol. They claim Jesus:
1. Made fermented wine at the wedding of Cana. (John 2).
2. Used fermented wine to symbolize His teachings that were to be put in new wine skins (Matt 9:17).
3. Admitted to having drunk it (“eating and drinking” (Matt 11:18-19).
4. Commanded it to be used until the end of time at the institution of the Lordʼs Supper (Matt 26:28-29).
On this basis they claim that there can hardly be anything wrong with the moderate use of alcoholic beverages. Simply stated, “If "wine" was good enough for Jesus, then itʼs good enough for me!” We will examine these claims in order.
1. Jesus turned the water into wine (Gr. oinos) at the marriage in Cana so canʼt we drink wine? (John 2).
(a) Oinos can refer to grape juice. As shown the word for wine (Gr. oinos) may refer to either fermented OR unfermented grape juice. As unfermented wine contains a blessing (Isa 65:8) and as alcohol is spoken against (Prov 23:29-35; 20:1) we may be sure that Jesus made UNFERMENTED wine.
(b) “Well drunk”
The guests were “well drunk” (John 2:10) when Jesus made more wine. Had the guests been drinking alcohol, and had Jesus made more alcohol, then Jesus would have been contributing to their drunken state! Jesus was morally responsible and would never do such a thing. All admit that drunkeness is clearly condemned.
(c) “Good wine”
The wine Jesus made was called “good wine.” We should not assume that the “good wine” means fermented wine. As shown the Bible says unfermented wine contains the blessing, i.e. is good (Isa 65:8).
The ancient writer Pliny says that “wines are most beneficial when all their potency has been removed by the strainer” Pliny, Natural History 23, 24.
Plutarch also points out that wine is “much more pleasant to drink” when it “neither inflames the brain nor infests the mind or passions.” Plutarch, Symposiac 8, 7.
The “good wine” Christ made was “good” because it was delicious and unfermented.
(d) Jewish Custom
Though some Jews may drink alcohol at weddings today Jewish custom indicates that the Jews did NOT use fermented wine at weddings.
Rabbi S. M. Isaac, an eminent nineteenth- century rabbi and editor of The Jewish Messenger, says:
“The Jews do not, in their feasts for sacred purposes, including the marriage feast, ever use any kind of fermented drinks. In their oblations and libations, both private and public, they employ the fruit of the vine-that is, fresh grapes-unfermented grape-juice, and raisins, as the symbol of benediction. Fermentation is to them always a symbol of corruption.” (cf. 1Cor 5:8)
(e) Symbolism
The vessels Jesus filled with wine symbolized His people and the wine symbolized the Holy Spirit. Natural reason tells us that the pure juice of the grape in its natural state, rather than fermented intoxicating wine, better represents the Holy Spirit. Fermented wine is a symbol of corruption (cf. Rev 17:1-4).
2. (Matt 9:17). Didnʼt Jesus liken His teachings to fermented wine which needed new wine skins to hold the pressure of gas resulting from fermentation.
(a) Symbolism
The old skin bottles which had been used as vessels to contain wine became dry and brittle after a time, and were then worthless to serve the same purpose again. In this familiar illustration Jesus presented the condition of the Jewish leaders. Christʼs teachings could not be placed in their spiritually dry minds.
Luke 5:38-39 “But new wine must be put into new bottles; and both are preserved. No man also having drunk old [wine] straightway desireth new: for he saith, The old is better.
Old wine, probably fermented, here represents old teachings to which many were attached like the drunkard to their alcohol. In contrast Christʼs pure teachings were represented by unfermented wine that the spiritually drunken Jews did not desire.
3. Did Jesus confess to having drunk fermented wine?
Matt 11:18-19 “For John came neither eating nor drinking, and they say, He hath a devil. The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.”
As a Nazarite (Luke 1:15) John drank no grape products and avoided feasts. Jesus on the other hand did drink wine (Gr. oinos), attend feasts and spent time with publicans (Gr. telones - tax gatherers) and sinners. Jesusʼ enemies then twisted the facts and called Him a glutton and a winebibber. As shown "oinos" may refer to unfermented grape juice so this text does not prove that Jesus ever drank alcohol. Wisdom led to Jesus avoid alcohol: “Wine [is] a mocker, strong drink [is] raging: and whosoever is deceived thereby is not WISE.” Pro 20:1.
4. Jesus used wine as a symbol of His teachings in the Lordʼs Supper, so canʼt we drink it? (Matt 26:28-29).
(a) Oinos can refer to grape juice
As shown, the word wine (Gr. oinos) may refer to either fermented OR unfermented grape juice. Several points show that Christ used UNFERMENTED grape juice in the Lordʼs supper:
(b) The Passover law on fermentation
The Lordʼs supper took place in the Passover season, during which leaven was not permitted in the bread or even in the homes (Exo 12:15, 19).
Jesus understood the meaning of the letter and spirit of the Mosaic law regarding fermentation as shown by His warning against “the leaven of the Pharisees and Sadducees” (Matt 16:6). “Leaven” can represent corruption and sin (Matt 16:11-12; 1Cor 5:8).
The Mishnah (Pesahim 3.1) and the “Passover Papyrus” from Elephantine (Cowley, Aramaic Papyri of the Fifth Century B.C. [Oxford, 1923], No. 21, line 7), prohibit drinking beer during the Passover season because it was made of fermented grain, and so partook of the nature of leaven. This shows that the Jews understood alcohol was the result of leaven and fermentation, therefore fermented wine would also be forbidden at the Passover.
(c) Symbolic Consistency
Fermented "oinos" is a symbol of Babylonʼs corrupted doctrine (Rev 17:1-4). Therefore, by way of contrast, the "oinos" Christ used as a symbol of His uncorrupted doctrine must be the UNFERMENTED.
(d) The term “fruit of the vine”
The beverage used in the Lordʼs supper was called “the fruit of the vine,” (Matt 26:29; Mark 14:24; Luke 22:18) referring to the fresh unfermented juice of the grape.
“Fruit” (Heb. gennema) denotes that which is produced in a natural state, just as it is gathered. Fermented wine is not the natural “fruit of the vine” but the product of fermentation and decay.
The Jewish historian Josephus, who was a contemporary of the apostles, calls fresh squeezed grape juice, “the fruit of the vine” (Antiquities of the Jews 2, 5, 2).
This clearly shows that the phrase was used to designate the sweet, unfermented juice of the grape.
By using the term “fruit of the vine” Christ intended to ensure that His followers used unfermented juice NOT fermented wine.
(e) Church Practice of using grape juice
A fourth reason for believing that Jesus used unfermented wine at the Last Supper, is found in the survival of the practice of using grape juice. For example, in the apocryphal Acts and Martyrdom of St. Matthew the Apostle, which circulated in the third century, a heavenly voice instructs the local Bishop Plato, saying: “Read the Gospel and bring as an offering the holy bread; and having pressed three clusters from the vine into a cup, communicate with me, as the Lord Jesus showed us how to offer up when He rose from the dead on the third day.” This is a clear testimony of the use of freshly pressed grape juice in the celebration of the Lordʼs Supper.
The practice of pressing grapes directly into the communion cup is attested by councils, popes and theologians, including Thomas Aquinas (AD.1225-1274). The use of unfermented wine is well documented, especially among such Eastern Churches as the Abyssinian Church, the Nestorian Church of Western Asia, the Christians of St. Thomas in India, the Coptic monasteries in Egypt, and the Christians of St. John in Persia, which all used unfermented wine made either with fresh grapes or dried grapes mixed with water. (cf. John 19:34).
(f) Natural Reason
“The Bible nowhere teaches the use of intoxicating wine, either as a beverage or as a symbol of the blood of Christ. We appeal to the natural reason whether the blood of Christ is better represented by the pure juice of the grape in its natural state, or after it has been fermented and turned into intoxicating wine. We maintain that the former is the only symbol properly representing the sacred blood of Christ, and a symbol established by Himself; and we urge that the latter should never be placed upon the Lordʼs table.” E.G. White, Signs 29 August, l878.
In view of the Passover law of fermentation, the symbolic consistency, the terminology, church practice, and natural reason, we conclude that the “the fruit of the vine” that Jesus commanded to be used as a memorial of His redeeming blood was UNFERMENTED, a fitting emblem of Christʼs untainted blood shed for the remission of our sins. Jesus abstained from all intoxicating substances and did not sanction their use by His followers.
As the Last Supper was at the time of the Passover several months after the grape harvest, wouldnʼt all the grape juice have fermented by then?
The problems the ancients encountered in preserving fermented wine were as great, if not greater, as those faced in preserving unfermented grape juice. To prevent fermented wine from becoming acidic, moldy, or foul-smelling, several preservatives were used such as salt, sea-water, liquid or solid pitch, boiled-down must, marble dust, lime, sulphur fumes or crushed iris.
In his Natural History, Pliny acknowledges the problem, saying: “It is a peculiarity of wine to go moldy or else to turn into vinegar; and whole volumes of instructions on how to remedy this have been published.” Pliny, Natural History 14, 26.
In some places the risk of preserving fermented wine was so great that all the vintage was boiled-down and preserved as sweet, unfermented grape juice.
Columella, a renowned agriculturalist who lived in the first century AD., recommends for “any estate where wine often turns acid” to boil down all the must until a tenth part of it has evaporated and thus preserve the whole vintage as unfermented, boiled down wine. (Columella. On Agriculture 12, 26, 1).
Preserving Grape Juice Unfermented
In comparison to fermented wine, the preservation of unfermented grape juice was a relatively simpler process. Ancient sources say that it was accomplished in four main ways:
(1) Boiling down the juice to a syrup.
(2) Separating the fermentable pulp from the juice of the grape by means of filtration.
(3) By placing the freshly pressed grape juice in sealed jars which were immersed in a pool of cold water.
(4) Fumigating the wine jars with sulphur before sealing them.
John Kittoʼs Cyclopedia of Biblical Literature says: “The Mishna states that the Jews were in the habit of using boiled wine. ʻThey do not boil the wine of the heave-offering, because it diminishes it,ʼ and consequently thickens it, thus rendering the mingling of water with it when drunk necessary; but it is immediately added, ʻRabbi Yehudah permits this because it improves itʼ (Teroomoth Perek 100, 11).” John Kittoʼs Cyclopedia of Biblical Literature, Vol. 2, p. 477.
That preserving unfermented juice is not mentioned in Scripture does not prove that such preservation did not occur. “Drink no longer water, but use a little wine for thy stomachʼs sake and thine often infirmities.” 1Tim 5:23.
(a) Medicinal Advice
“Use” indicates a medicinal prescription. Paulʼs prescription of “a little wine” was medicinal, for Timothyʼs stomach and frequent sickness, not pleasure.
Even if this text referred to fermented wine this advice to Timothy would not support regular use, but medicinal use.
(b) Unfermented wine
“Wine” (Gr. oinos) may refer to either fermented OR unfermented grape juice. As Scripture condemns the use of fermented grape juice (Prov 20:1; 23:29-32), and as it is the unfermented grape juice which contains a blessing (Isa 65:8), it is clear that the “oinos” Paul recommended was the unfermented juice of the grape.
Others have recommended unfermented wine as a medicinal drink:
“Let him take sweet wine, either mixed with water or warmed, especially that kind called protropos, the sweet Lesbian glukus, as being good for the stomach; for sweet wine [oinos] does not make the head heavy.” Athenaeus, (AD. 280), Banquet 2, 24.
Pliny (AD. 79), a contemporary of Paul and author of the celebrated Natural History, recommends using a boiled, unfermented wine called adynamon for sick persons “for whom it is feared that wine may be harmful” (Natural History 14,18).
He also recommended using wines whose alcohol content had been removed through filtration: “Wines are most beneficial when all their potency has been overcome by the strainer” Natural History 23-24.
Acts 2:13: “Others mocking said, These men are full of new wine [gleukos].”
(a) New wine - Gleukos is grape juice
Some assume that the mockers would not have accused Christians of being drunk unless they had seen them drinking alcoholic wine on previous occasions. However mockers do not always base their mocking on the facts. Moreover, if the mockers actually believed that the disciples were drunk they would have accused them of being filled with “wine” (Gr. oinos) and not with grape juice (Gr. gleukos). The irony is of the accusation; that the apostles were drunk with grape juice (their usual beverage), is actually indirect proof of their abstemious lifestyle!
(b) Common sense
Peter, who replied, deals tactfully with the accusation of drunkeness and assumes that a mistake has been made rather than a malicious attack. “These men are not drunken as ye suppose.” (v 13). He appeals to common sense. Were the disciples likely to be drunk on the Feast of Pentecost after a night spent in devotion when all Jews were fasting? It was considered gross for men to rise up early to seek alcohol (Isa 5:11).
The accusation was given in the “third hour,” about 9am and as drunkeness belongs to the night (see 1Thess 5:7) it was clear to everybody that the apostles were not drunk. The fact that Peter chose to deny the charges by appealing to the time of day cannot be taken as an admission that they drink alcohol at other times. To do so is to read into the text what is not stated. Other passages show that fermented wine was forbidden.
Ephesians 5:18: “And be not drunk with wine, wherein is excess [Gr asotia - riot, debauchery]; but be filled with the Spirit.”
That drunkeness is spoken against does not mean that moderte alcohol consumption is permisable. This verse reveals that evil is inherent in fermented wine. In fermented wine there is riot and debauchery.
Noah drank wine (Gen 9:21) so canʼt we?
This passage show the all too frequent and tragic results of alcohol use. This record does not condone alcohol consumption. The passage does not even show if Noah intended to create fermented wine. The Bible records that some men practised polygamy and owned servants but this does not mean that God approved such things. Likewise records of alcohol consumption do not show that God approved of it.
“Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts.” Prov 31:6 Is this a recommendation of alcohol?
The same writer urges that responsible people avoid fermented wine (yayin). (v 4, 5). The ancients had only various mixtures of intoxicating drinks and narcotic herbs with which to deaden the pains of fatal illness.
Strong drink was given to criminals before execution. (Sanhedrin 43a; cf. Mt 27:34).
On the cross, Christ refused to drink gall & sour wine vinegar as He desired a clear mind to resist temptation. (See Matt 27:34).
As Deacons and aged women are not to have “much” wine doesnʼt this mean that they can have some? 1Tim 3:8.
As shown oinos, “wine,” can refer to grape juice, either fermented OR UNfermented. Paul must here have been referring to unfermented wine - grape juice - because for him to speak otherwise would place him in conflict with his declaration against defiling the body (1 Cor 6:19; 10:31), and with the general teaching of the Bible regarding intoxicating drink (Prov 20:1; 23:29-32). Why did Paul warn deacons against drinking “much” grape juice? Because true temperance is abstinence from all things harmful and moderation in all things good. Christʼs ambassadors should also avoid giving the enemies of the truth, legitimate reasons for calling deacons and aged women gluttons and winebibbers.
Hasnʼt science proven that alcoholic wine is good for health?
Studies show that the benefits red wine gives are also available to those who drink unfermented grape juice. Even if alcohol were shown to be beneficial in some area this would be offset by the fact that alcohol is harmful in so many other areas.
BIBLICAL REASONS FOR ABSTINENCE
The Bible gives four major reasons for abstaining from alcoholic beverages:
(1) Mental Effects
(2) Moral Effects
(3) Physical Effects
(4) Spiritual Effects
(1) Mental Effects
Alcohol impairs the ability to think, to distinguish between right and wrong and consequently leads to poor decisions. E.g. Isa 28:7 describes priests and prophets who became “confused with wine,” erring in vision and stumbling in judgment. Because alcohol impairs oneʼs ability to distinguish between the holy and the profane and to teach the people Godʼs commandments, God clearly forbade priests drinking it:
“Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: [it shall be] a statute for ever throughout your generations: And that ye may put difference between holy and unholy, and between unclean and clean; And that ye may teach the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses.” (Lev 10:9-11).
We must remember that in the New Testament all Christians are priests (Rev 1:6). The same reason is given in Ezekielʼs vision of the new Temple, where priests are told to abstain from intoxicating wine so that they could “teach my people [the difference] between the holy and profane, and cause them to discern between the unclean and the clean.” (Eze 44:23).
The same command is given to civil servants. “[It is] not for kings, O Lemuel, [it is] not for kings to drink wine; nor for princes strong drink.” (Prov 31:4).
The reason for this is immediately given, “Lest they drink, and forget the law, and pervert the judgment of any of the afflicted.” (Prov 31:5).
In these cases alcohol is associated with impaired judgment and an inability to discern between holy and unholy.
We must also note that it does not say, “it is not for kings to drink MUCH wine.” Rather it says, “It is not for kings to drink wine.” God prohibits alcohol in any quantity. Remember that alcoholism begins with just a little.
(2) Moral Effects
Alcoholic beverages weaken moral inhibitions. E.g. Noah: “And he drank of the wine, and was drunken; and he was uncovered within his tent.” Gen 9:21. Lotʼs daughters used wine to weaken the moral restraints of their father: “Come, let us make our father drink wine [yayin], and we will lie with him, that we may preserve seed of our father.” Gen 19:32.
Many people use alcohol to weaken othersʼ sexual inhibitions. Habakkuk condemns this evil, saying: “Woe to him who makes his neighbors drink of the cup of his wrath, and makes them drunk, to gaze on their shame!” (Hab 2:15; cf. Lam 4:21). A strong reason for the Bibleʼs prohibition of alcohol is that it weakens moral restraints.
(3) Physical Effects
The intoxicating effects of wine are likened to the bite of a serpent and the sting of an adder (Prov 23:32).
It is a cause of sickness. “In the day of our king the princes have made [him] sick with bottles of wine; he stretched out his hand with scorners.” Hos 7:5. The Hebrew word “hemah” translated “heat” is often used to describe the inflaming, poisonous influence of wine (Deut 32:33; Jer 51:39). In Deut 32:33 “hemah” is translated “poison”: “Their wine is the poison (hemah) of serpents.” Thus, in Hosea the cause of the sickness of the princes is attributed to “the poison of wine.”
Though harmful alcohol is addictive: Prov 23:31
“31 Look not thou upon the wine when it is red, when it giveth his colour in the cup, [when] it moveth itself aright.
32 At the last it biteth like a serpent, and stingeth like an adder.
33 Thine eyes shall behold strange women, and thine heart shall utter perverse things.
34 Yea, thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast.
35 They have stricken me, [shalt thou say, and] I was not sick; they have beaten me, [and] I felt [it] not: when shall I awake? I will seek it yet again.”
Scripture exposes in frightening terms the danger of intoxicating wine. Today medical science confirms the harmful effects of alcohol to the liver, the brain, the stomach, the heart, and unborn babies.
1Cor 3:16 Know ye not that ye are the temple of God, and [that] the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which [temple] ye are.” (cf. 1Cor 6:19-20).
(4) Spiritual
Eph 4:23 “And be renewed in the spirit of your mind.”
As alcohol impairs the ability of the mind to make right choices, weakens morals, and damages the body, its use may affect oneʼs salvation.
(5) Society
Civil society requires laws that restrict us in order to avoid anarchy - Driving on a certain side of the road for example. We forbid illicit drug and other things which cause individuals and society at large to suffer. We should be consistent and prohibit alcohol. Permitting the use of this harmful drug undermines argument against prohibiting other harmful drugs. Christians should not be anyones excuse for drinking alcohol. Our example should not lead others into anything which may harm them. Every drunkard began with a little alcohol and very many cases of crime involve alcohol. When something causes over 1 in 7 people suffering or problems, the most responsible thing, and the best things for society, is to prohibit its use. Such a stand would require many to give up drinking but the resulting benefits make this the right descision. For the sake of your own mind, health, morality, spirituality, and other people, make the choice to give up drink today.
Physical effects of Alcohol
Alcohol causes:
Many gastrointestinal diseases. Weakens the immune system. Increases Cancer risk. Impaired sexual function Vitamin & mineral defficiency.
Excess weight.
Decreased life expectancy. Decreased Mental performance. Alcoholism.
Fetal defects.
Alcohol is a poisonous drug.
Even moderste alcohol consumption can affect fetal development. This led to the Amercian Medical Association stating that total abstinence is the only way to prevent alcohol related birth defects.
U.S. Dept. of Health & Human Services. Alcohol. In: The Surgeon Generalʼs Report on Nutrition and Health. Public Health Service DHHS (PHS) Publication Number 88-50210, 1988.p. 659-660.
Conclusions
(a) Disease, Cancer, lowered mental performance, immorality, social problems, violence, crime, etc. increase as alcohol consumption increases.
(b) The Bible does not condone the use of alcohol.
(c) The Hebrew and Greek words translated “wine” may refer to fermented OR unfermented grape juice. Those verses which speak favourably of wine refer to unfermented wine.
(d) There are Mental, moral, physical and spiritual reasons to abstain from alcoholic beverages.
(e) Those who avoid alcohol avoid the risk of becoming an alcoholic, they set a worthy example, they do not sustain the production or sale of a product which cause untold harm to society, and they live within Biblical counsel.
Some believe that Jesus condoned the use of alcohol. They claim Jesus:
1. Made fermented wine at the wedding of Cana. (John 2).
2. Used fermented wine to symbolize His teachings that were to be put in new wine skins (Matt 9:17).
3. Admitted to having drunk it (“eating and drinking” (Matt 11:18-19).
4. Commanded it to be used until the end of time at the institution of the Lordʼs Supper (Matt 26:28-29).
On this basis they claim that there can hardly be anything wrong with the moderate use of alcoholic beverages. Simply stated, “If "wine" was good enough for Jesus, then itʼs good enough for me!” We will examine these claims in order.
1. Jesus turned the water into wine (Gr. oinos) at the marriage in Cana so canʼt we drink wine? (John 2).
(a) Oinos can refer to grape juice. As shown the word for wine (Gr. oinos) may refer to either fermented OR unfermented grape juice. As unfermented wine contains a blessing (Isa 65:8) and as alcohol is spoken against (Prov 23:29-35; 20:1) we may be sure that Jesus made UNFERMENTED wine.
(b) “Well drunk”
The guests were “well drunk” (John 2:10) when Jesus made more wine. Had the guests been drinking alcohol, and had Jesus made more alcohol, then Jesus would have been contributing to their drunken state! Jesus was morally responsible and would never do such a thing. All admit that drunkeness is clearly condemned.
(c) “Good wine”
The wine Jesus made was called “good wine.” We should not assume that the “good wine” means fermented wine. As shown the Bible says unfermented wine contains the blessing, i.e. is good (Isa 65:8).
The ancient writer Pliny says that “wines are most beneficial when all their potency has been removed by the strainer” Pliny, Natural History 23, 24.
Plutarch also points out that wine is “much more pleasant to drink” when it “neither inflames the brain nor infests the mind or passions.” Plutarch, Symposiac 8, 7.
The “good wine” Christ made was “good” because it was delicious and unfermented.
(d) Jewish Custom
Though some Jews may drink alcohol at weddings today Jewish custom indicates that the Jews did NOT use fermented wine at weddings.
Rabbi S. M. Isaac, an eminent nineteenth- century rabbi and editor of The Jewish Messenger, says:
“The Jews do not, in their feasts for sacred purposes, including the marriage feast, ever use any kind of fermented drinks. In their oblations and libations, both private and public, they employ the fruit of the vine-that is, fresh grapes-unfermented grape-juice, and raisins, as the symbol of benediction. Fermentation is to them always a symbol of corruption.” (cf. 1Cor 5:8)
(e) Symbolism
The vessels Jesus filled with wine symbolized His people and the wine symbolized the Holy Spirit. Natural reason tells us that the pure juice of the grape in its natural state, rather than fermented intoxicating wine, better represents the Holy Spirit. Fermented wine is a symbol of corruption (cf. Rev 17:1-4).
2. (Matt 9:17). Didnʼt Jesus liken His teachings to fermented wine which needed new wine skins to hold the pressure of gas resulting from fermentation.
(a) Symbolism
The old skin bottles which had been used as vessels to contain wine became dry and brittle after a time, and were then worthless to serve the same purpose again. In this familiar illustration Jesus presented the condition of the Jewish leaders. Christʼs teachings could not be placed in their spiritually dry minds.
Luke 5:38-39 “But new wine must be put into new bottles; and both are preserved. No man also having drunk old [wine] straightway desireth new: for he saith, The old is better.
Old wine, probably fermented, here represents old teachings to which many were attached like the drunkard to their alcohol. In contrast Christʼs pure teachings were represented by unfermented wine that the spiritually drunken Jews did not desire.
3. Did Jesus confess to having drunk fermented wine?
Matt 11:18-19 “For John came neither eating nor drinking, and they say, He hath a devil. The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children.”
As a Nazarite (Luke 1:15) John drank no grape products and avoided feasts. Jesus on the other hand did drink wine (Gr. oinos), attend feasts and spent time with publicans (Gr. telones - tax gatherers) and sinners. Jesusʼ enemies then twisted the facts and called Him a glutton and a winebibber. As shown "oinos" may refer to unfermented grape juice so this text does not prove that Jesus ever drank alcohol. Wisdom led to Jesus avoid alcohol: “Wine [is] a mocker, strong drink [is] raging: and whosoever is deceived thereby is not WISE.” Pro 20:1.
4. Jesus used wine as a symbol of His teachings in the Lordʼs Supper, so canʼt we drink it? (Matt 26:28-29).
(a) Oinos can refer to grape juice
As shown, the word wine (Gr. oinos) may refer to either fermented OR unfermented grape juice. Several points show that Christ used UNFERMENTED grape juice in the Lordʼs supper:
(b) The Passover law on fermentation
The Lordʼs supper took place in the Passover season, during which leaven was not permitted in the bread or even in the homes (Exo 12:15, 19).
Jesus understood the meaning of the letter and spirit of the Mosaic law regarding fermentation as shown by His warning against “the leaven of the Pharisees and Sadducees” (Matt 16:6). “Leaven” can represent corruption and sin (Matt 16:11-12; 1Cor 5:8).
The Mishnah (Pesahim 3.1) and the “Passover Papyrus” from Elephantine (Cowley, Aramaic Papyri of the Fifth Century B.C. [Oxford, 1923], No. 21, line 7), prohibit drinking beer during the Passover season because it was made of fermented grain, and so partook of the nature of leaven. This shows that the Jews understood alcohol was the result of leaven and fermentation, therefore fermented wine would also be forbidden at the Passover.
(c) Symbolic Consistency
Fermented "oinos" is a symbol of Babylonʼs corrupted doctrine (Rev 17:1-4). Therefore, by way of contrast, the "oinos" Christ used as a symbol of His uncorrupted doctrine must be the UNFERMENTED.
(d) The term “fruit of the vine”
The beverage used in the Lordʼs supper was called “the fruit of the vine,” (Matt 26:29; Mark 14:24; Luke 22:18) referring to the fresh unfermented juice of the grape.
“Fruit” (Heb. gennema) denotes that which is produced in a natural state, just as it is gathered. Fermented wine is not the natural “fruit of the vine” but the product of fermentation and decay.
The Jewish historian Josephus, who was a contemporary of the apostles, calls fresh squeezed grape juice, “the fruit of the vine” (Antiquities of the Jews 2, 5, 2).
This clearly shows that the phrase was used to designate the sweet, unfermented juice of the grape.
By using the term “fruit of the vine” Christ intended to ensure that His followers used unfermented juice NOT fermented wine.
(e) Church Practice of using grape juice
A fourth reason for believing that Jesus used unfermented wine at the Last Supper, is found in the survival of the practice of using grape juice. For example, in the apocryphal Acts and Martyrdom of St. Matthew the Apostle, which circulated in the third century, a heavenly voice instructs the local Bishop Plato, saying: “Read the Gospel and bring as an offering the holy bread; and having pressed three clusters from the vine into a cup, communicate with me, as the Lord Jesus showed us how to offer up when He rose from the dead on the third day.” This is a clear testimony of the use of freshly pressed grape juice in the celebration of the Lordʼs Supper.
The practice of pressing grapes directly into the communion cup is attested by councils, popes and theologians, including Thomas Aquinas (AD.1225-1274). The use of unfermented wine is well documented, especially among such Eastern Churches as the Abyssinian Church, the Nestorian Church of Western Asia, the Christians of St. Thomas in India, the Coptic monasteries in Egypt, and the Christians of St. John in Persia, which all used unfermented wine made either with fresh grapes or dried grapes mixed with water. (cf. John 19:34).
(f) Natural Reason
“The Bible nowhere teaches the use of intoxicating wine, either as a beverage or as a symbol of the blood of Christ. We appeal to the natural reason whether the blood of Christ is better represented by the pure juice of the grape in its natural state, or after it has been fermented and turned into intoxicating wine. We maintain that the former is the only symbol properly representing the sacred blood of Christ, and a symbol established by Himself; and we urge that the latter should never be placed upon the Lordʼs table.” E.G. White, Signs 29 August, l878.
In view of the Passover law of fermentation, the symbolic consistency, the terminology, church practice, and natural reason, we conclude that the “the fruit of the vine” that Jesus commanded to be used as a memorial of His redeeming blood was UNFERMENTED, a fitting emblem of Christʼs untainted blood shed for the remission of our sins. Jesus abstained from all intoxicating substances and did not sanction their use by His followers.
As the Last Supper was at the time of the Passover several months after the grape harvest, wouldnʼt all the grape juice have fermented by then?
The problems the ancients encountered in preserving fermented wine were as great, if not greater, as those faced in preserving unfermented grape juice. To prevent fermented wine from becoming acidic, moldy, or foul-smelling, several preservatives were used such as salt, sea-water, liquid or solid pitch, boiled-down must, marble dust, lime, sulphur fumes or crushed iris.
In his Natural History, Pliny acknowledges the problem, saying: “It is a peculiarity of wine to go moldy or else to turn into vinegar; and whole volumes of instructions on how to remedy this have been published.” Pliny, Natural History 14, 26.
In some places the risk of preserving fermented wine was so great that all the vintage was boiled-down and preserved as sweet, unfermented grape juice.
Columella, a renowned agriculturalist who lived in the first century AD., recommends for “any estate where wine often turns acid” to boil down all the must until a tenth part of it has evaporated and thus preserve the whole vintage as unfermented, boiled down wine. (Columella. On Agriculture 12, 26, 1).
Preserving Grape Juice Unfermented
In comparison to fermented wine, the preservation of unfermented grape juice was a relatively simpler process. Ancient sources say that it was accomplished in four main ways:
(1) Boiling down the juice to a syrup.
(2) Separating the fermentable pulp from the juice of the grape by means of filtration.
(3) By placing the freshly pressed grape juice in sealed jars which were immersed in a pool of cold water.
(4) Fumigating the wine jars with sulphur before sealing them.
John Kittoʼs Cyclopedia of Biblical Literature says: “The Mishna states that the Jews were in the habit of using boiled wine. ʻThey do not boil the wine of the heave-offering, because it diminishes it,ʼ and consequently thickens it, thus rendering the mingling of water with it when drunk necessary; but it is immediately added, ʻRabbi Yehudah permits this because it improves itʼ (Teroomoth Perek 100, 11).” John Kittoʼs Cyclopedia of Biblical Literature, Vol. 2, p. 477.
That preserving unfermented juice is not mentioned in Scripture does not prove that such preservation did not occur. “Drink no longer water, but use a little wine for thy stomachʼs sake and thine often infirmities.” 1Tim 5:23.
(a) Medicinal Advice
“Use” indicates a medicinal prescription. Paulʼs prescription of “a little wine” was medicinal, for Timothyʼs stomach and frequent sickness, not pleasure.
Even if this text referred to fermented wine this advice to Timothy would not support regular use, but medicinal use.
(b) Unfermented wine
“Wine” (Gr. oinos) may refer to either fermented OR unfermented grape juice. As Scripture condemns the use of fermented grape juice (Prov 20:1; 23:29-32), and as it is the unfermented grape juice which contains a blessing (Isa 65:8), it is clear that the “oinos” Paul recommended was the unfermented juice of the grape.
Others have recommended unfermented wine as a medicinal drink:
“Let him take sweet wine, either mixed with water or warmed, especially that kind called protropos, the sweet Lesbian glukus, as being good for the stomach; for sweet wine [oinos] does not make the head heavy.” Athenaeus, (AD. 280), Banquet 2, 24.
Pliny (AD. 79), a contemporary of Paul and author of the celebrated Natural History, recommends using a boiled, unfermented wine called adynamon for sick persons “for whom it is feared that wine may be harmful” (Natural History 14,18).
He also recommended using wines whose alcohol content had been removed through filtration: “Wines are most beneficial when all their potency has been overcome by the strainer” Natural History 23-24.
Acts 2:13: “Others mocking said, These men are full of new wine [gleukos].”
(a) New wine - Gleukos is grape juice
Some assume that the mockers would not have accused Christians of being drunk unless they had seen them drinking alcoholic wine on previous occasions. However mockers do not always base their mocking on the facts. Moreover, if the mockers actually believed that the disciples were drunk they would have accused them of being filled with “wine” (Gr. oinos) and not with grape juice (Gr. gleukos). The irony is of the accusation; that the apostles were drunk with grape juice (their usual beverage), is actually indirect proof of their abstemious lifestyle!
(b) Common sense
Peter, who replied, deals tactfully with the accusation of drunkeness and assumes that a mistake has been made rather than a malicious attack. “These men are not drunken as ye suppose.” (v 13). He appeals to common sense. Were the disciples likely to be drunk on the Feast of Pentecost after a night spent in devotion when all Jews were fasting? It was considered gross for men to rise up early to seek alcohol (Isa 5:11).
The accusation was given in the “third hour,” about 9am and as drunkeness belongs to the night (see 1Thess 5:7) it was clear to everybody that the apostles were not drunk. The fact that Peter chose to deny the charges by appealing to the time of day cannot be taken as an admission that they drink alcohol at other times. To do so is to read into the text what is not stated. Other passages show that fermented wine was forbidden.
Ephesians 5:18: “And be not drunk with wine, wherein is excess [Gr asotia - riot, debauchery]; but be filled with the Spirit.”
That drunkeness is spoken against does not mean that moderte alcohol consumption is permisable. This verse reveals that evil is inherent in fermented wine. In fermented wine there is riot and debauchery.
Noah drank wine (Gen 9:21) so canʼt we?
This passage show the all too frequent and tragic results of alcohol use. This record does not condone alcohol consumption. The passage does not even show if Noah intended to create fermented wine. The Bible records that some men practised polygamy and owned servants but this does not mean that God approved such things. Likewise records of alcohol consumption do not show that God approved of it.
“Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts.” Prov 31:6 Is this a recommendation of alcohol?
The same writer urges that responsible people avoid fermented wine (yayin). (v 4, 5). The ancients had only various mixtures of intoxicating drinks and narcotic herbs with which to deaden the pains of fatal illness.
Strong drink was given to criminals before execution. (Sanhedrin 43a; cf. Mt 27:34).
On the cross, Christ refused to drink gall & sour wine vinegar as He desired a clear mind to resist temptation. (See Matt 27:34).
As Deacons and aged women are not to have “much” wine doesnʼt this mean that they can have some? 1Tim 3:8.
As shown oinos, “wine,” can refer to grape juice, either fermented OR UNfermented. Paul must here have been referring to unfermented wine - grape juice - because for him to speak otherwise would place him in conflict with his declaration against defiling the body (1 Cor 6:19; 10:31), and with the general teaching of the Bible regarding intoxicating drink (Prov 20:1; 23:29-32). Why did Paul warn deacons against drinking “much” grape juice? Because true temperance is abstinence from all things harmful and moderation in all things good. Christʼs ambassadors should also avoid giving the enemies of the truth, legitimate reasons for calling deacons and aged women gluttons and winebibbers.
Hasnʼt science proven that alcoholic wine is good for health?
Studies show that the benefits red wine gives are also available to those who drink unfermented grape juice. Even if alcohol were shown to be beneficial in some area this would be offset by the fact that alcohol is harmful in so many other areas.
BIBLICAL REASONS FOR ABSTINENCE
The Bible gives four major reasons for abstaining from alcoholic beverages:
(1) Mental Effects
(2) Moral Effects
(3) Physical Effects
(4) Spiritual Effects
(1) Mental Effects
Alcohol impairs the ability to think, to distinguish between right and wrong and consequently leads to poor decisions. E.g. Isa 28:7 describes priests and prophets who became “confused with wine,” erring in vision and stumbling in judgment. Because alcohol impairs oneʼs ability to distinguish between the holy and the profane and to teach the people Godʼs commandments, God clearly forbade priests drinking it:
“Do not drink wine nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die: [it shall be] a statute for ever throughout your generations: And that ye may put difference between holy and unholy, and between unclean and clean; And that ye may teach the children of Israel all the statutes which the LORD hath spoken unto them by the hand of Moses.” (Lev 10:9-11).
We must remember that in the New Testament all Christians are priests (Rev 1:6). The same reason is given in Ezekielʼs vision of the new Temple, where priests are told to abstain from intoxicating wine so that they could “teach my people [the difference] between the holy and profane, and cause them to discern between the unclean and the clean.” (Eze 44:23).
The same command is given to civil servants. “[It is] not for kings, O Lemuel, [it is] not for kings to drink wine; nor for princes strong drink.” (Prov 31:4).
The reason for this is immediately given, “Lest they drink, and forget the law, and pervert the judgment of any of the afflicted.” (Prov 31:5).
In these cases alcohol is associated with impaired judgment and an inability to discern between holy and unholy.
We must also note that it does not say, “it is not for kings to drink MUCH wine.” Rather it says, “It is not for kings to drink wine.” God prohibits alcohol in any quantity. Remember that alcoholism begins with just a little.
(2) Moral Effects
Alcoholic beverages weaken moral inhibitions. E.g. Noah: “And he drank of the wine, and was drunken; and he was uncovered within his tent.” Gen 9:21. Lotʼs daughters used wine to weaken the moral restraints of their father: “Come, let us make our father drink wine [yayin], and we will lie with him, that we may preserve seed of our father.” Gen 19:32.
Many people use alcohol to weaken othersʼ sexual inhibitions. Habakkuk condemns this evil, saying: “Woe to him who makes his neighbors drink of the cup of his wrath, and makes them drunk, to gaze on their shame!” (Hab 2:15; cf. Lam 4:21). A strong reason for the Bibleʼs prohibition of alcohol is that it weakens moral restraints.
(3) Physical Effects
The intoxicating effects of wine are likened to the bite of a serpent and the sting of an adder (Prov 23:32).
It is a cause of sickness. “In the day of our king the princes have made [him] sick with bottles of wine; he stretched out his hand with scorners.” Hos 7:5. The Hebrew word “hemah” translated “heat” is often used to describe the inflaming, poisonous influence of wine (Deut 32:33; Jer 51:39). In Deut 32:33 “hemah” is translated “poison”: “Their wine is the poison (hemah) of serpents.” Thus, in Hosea the cause of the sickness of the princes is attributed to “the poison of wine.”
Though harmful alcohol is addictive: Prov 23:31
“31 Look not thou upon the wine when it is red, when it giveth his colour in the cup, [when] it moveth itself aright.
32 At the last it biteth like a serpent, and stingeth like an adder.
33 Thine eyes shall behold strange women, and thine heart shall utter perverse things.
34 Yea, thou shalt be as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast.
35 They have stricken me, [shalt thou say, and] I was not sick; they have beaten me, [and] I felt [it] not: when shall I awake? I will seek it yet again.”
Scripture exposes in frightening terms the danger of intoxicating wine. Today medical science confirms the harmful effects of alcohol to the liver, the brain, the stomach, the heart, and unborn babies.
1Cor 3:16 Know ye not that ye are the temple of God, and [that] the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which [temple] ye are.” (cf. 1Cor 6:19-20).
(4) Spiritual
Eph 4:23 “And be renewed in the spirit of your mind.”
As alcohol impairs the ability of the mind to make right choices, weakens morals, and damages the body, its use may affect oneʼs salvation.
(5) Society
Civil society requires laws that restrict us in order to avoid anarchy - Driving on a certain side of the road for example. We forbid illicit drug and other things which cause individuals and society at large to suffer. We should be consistent and prohibit alcohol. Permitting the use of this harmful drug undermines argument against prohibiting other harmful drugs. Christians should not be anyones excuse for drinking alcohol. Our example should not lead others into anything which may harm them. Every drunkard began with a little alcohol and very many cases of crime involve alcohol. When something causes over 1 in 7 people suffering or problems, the most responsible thing, and the best things for society, is to prohibit its use. Such a stand would require many to give up drinking but the resulting benefits make this the right descision. For the sake of your own mind, health, morality, spirituality, and other people, make the choice to give up drink today.
Physical effects of Alcohol
Alcohol causes:
Many gastrointestinal diseases. Weakens the immune system. Increases Cancer risk. Impaired sexual function Vitamin & mineral defficiency.
Excess weight.
Decreased life expectancy. Decreased Mental performance. Alcoholism.
Fetal defects.
Alcohol is a poisonous drug.
Even moderste alcohol consumption can affect fetal development. This led to the Amercian Medical Association stating that total abstinence is the only way to prevent alcohol related birth defects.
U.S. Dept. of Health & Human Services. Alcohol. In: The Surgeon Generalʼs Report on Nutrition and Health. Public Health Service DHHS (PHS) Publication Number 88-50210, 1988.p. 659-660.
Conclusions
(a) Disease, Cancer, lowered mental performance, immorality, social problems, violence, crime, etc. increase as alcohol consumption increases.
(b) The Bible does not condone the use of alcohol.
(c) The Hebrew and Greek words translated “wine” may refer to fermented OR unfermented grape juice. Those verses which speak favourably of wine refer to unfermented wine.
(d) There are Mental, moral, physical and spiritual reasons to abstain from alcoholic beverages.
(e) Those who avoid alcohol avoid the risk of becoming an alcoholic, they set a worthy example, they do not sustain the production or sale of a product which cause untold harm to society, and they live within Biblical counsel.