Are you a Bible-believing man or woman?
Do you believe that every word of the Bible is inspired and is there by divine design?
Do you believe that we should take God at His very Word?
"These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so." Acts 17:11
"Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." 2 Timothy 2:15
"All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works." 2 Timothy 3:16-17
INTRODUCTION:
I have always been an individual who seeks the fullness of God's truth, regardless of how much I might dislike what that truth is. There are enough spoon-fed Christians out there as it is who cannot think for themselves. They interpret the Bible incorrectly by relying entirely upon others, being clothed in spiritual "hand-me-downs" for their biblical knowledge. Their beliefs change according to what they have been told by those they hold in high regard as being "knowledgeable." That is not the type of Christian I desire to be.
Several wise counselors have told me that where six or more books agree on the definition of a word, that is the correct definition for that word. I have gathered twenty five (25) sources—though not all have been used in this paper—that agree with each other regarding this subject. This article uses the various lessons gleaned from my time in Bible College.
On page 169 of An Introduction to Classical Evangelical Hermeneutics it states, "The interpreter must come to the Bible as open as possible, without any theological bias or presuppositions." On page 45 of Toward an Exegetical Theology it states, "It is the interpreter's job to represent the text, "not the prejudices, feelings, judgments, or concerns of the exegete. To indulge in the latter is to engage in eisegesis, 'a reading into' a text what the reader wants it to say."" Experience does not interpret what the Word of God says. We heard this statement quite frequently in our classes. Thus, this article is the result of inductive reasoning by following Acts 17:11 and 2 Timothy 2:15 for the purposes of 2 Timothy 3:16-17. In John 8:32, Jesus said, "you shall know the truth, and the truth shall set you free." However, he did not say that the truth would necessarily be easy to accept. The information I now share with you has been liberating for me and has led to a closer relationship with God. May it bless you as well.
BODY:
The First Mention Principle of Hermeneutics states, "God indicates in the first mention of a subject, the truth with which that subject stands connected in the mind of God." If we examine the first mention of the word “wine” in Scripture, we will notice that it is accompanied by the first mention of the word “drunk.” If we examine the second mention of the word “wine,” we will notice that it is used to describe Noah’s drunken state: "And Noah awoke from his wine" (Gen. 9:24). This verse reads more correctly as: "And Noah awoke from his [drunkenness]." The common Hebrew word for wine is yayin (יין). "When the Hebrew word yayin first occurs in Scripture, it is the fermented juice of the grape (Gen. ix. 21), and there is no reason to believe that it has a different meaning elsewhere."1 Since the first mention of yayin is in conjunction with “drunkenness,” "And he drank of the wine, and was drunken" (Gen. 9:21a), and describes the results of that drunkenness, "And he was uncovered within his tent" (Gen. 9:21b), it cannot denote unfermented grape juice because such would not be intoxicating nor would it cause a man to defile himself and be found naked. "In no passage can it be positively shown to have any other meaning. The intoxicating character of yayin in general is plain from Scripture. The intoxicating quality of yayin is confirmed by rabbinical testimony. The Mishna, in the treatise on the Passover, says that four cups of wine were poured out and blessed and drunk by each of the company at the eating of the Paschal lamb, and that water was also mixed with wine, because it was considered too strong to be drunk alone. The Gemara adds, “The cup of blessing is not to be blessed, until it is mixed with water.” To meet the objection, How can intoxication be hindered? the rabbis replied, “Because wine between eating does not intoxicate a man.” But although usually intoxicating, it was not only permitted to be imbibed, but was also used for sacred purposes and was spoken of as a blessing (Gen. 49:11-12; Deut. 14:24-26; Ex. 29:40; Lev. 23:13; Num. 15:5). Some, indeed, have argued from these passages that yayin could not always have been alcoholic. But this is begging the question and that in defiance of the facts."2 "The study of the names applied to wine shows that they are, for the most part, evidently synonyms, and that the substance indicated by them all was one which, if used to excess, was liable to cause intoxication. An attempt has been made to obtain textual support for total abstinence by differentiating intoxicating from unfermented wine in the biblical terminology; but it is only special pleading without adequate foundation. The teaching of Scripture as to the pernicious effects of intemperance in any form is clear and explicit, and the Apostle Paul has stated the case for total abstinence in Ro 14 in a way which does not require the aid of doubtful exegesis for its support."3
The Context Principle of Hermeneutics states, “God gives light upon a subject through either near or remote passages bearing upon the same theme.” Since we have already examined the immediate context of the near passages, let us now examine the remote context of a remote passage, such as Proverbs 23:29-35. "Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? They that tarry long at the wine; they that go to seek mixed wine. Look not thou upon the wine 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. Thine eyes shall behold strange women, and thine heart shall utter perverse things. 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. 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." The key here is found in verse 30, "They that tarry long at the wine; they that go to seek mixed wine." Having a single glass of wine is not to “tarry long at the wine.” What does it mean to “tarry long at the wine”? Isaiah 5:11 says, "Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them!" That is what it means to “tarry long at the wine.” This verse is clearly speaking about drunks and alcoholics. Verses 33 through 35 explain what the results of drunkenness are: "Thine eyes shall behold strange women, and thine heart shall utter perverse things. 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. 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." A single glass of wine does not result in these side effects. These are the results of drunkenness—abuse of what God has given.
The Golden Rule of Hermeneutics states, “If the plain sense makes common sense, seek no other sense.” With that in mind, let us look at another passage. "[God] causeth the grass to grow for the cattle, and herb for the service of man: that he may bring forth food out of the earth; And wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man's heart" (Psalm 104:14-15). Special attention should be paid to the words I have placed in italics. After reading Psalm 104 in its entirety, it is impossible for anyone to claim that that which God has made is evil—especially when looking at the original Hebrew and noting that the word used in verse 15 is yayin, meaning fermented grape juice. The psalmist of Psalm 104 marvels at the display of God’s glory in the universe that He has created (Psalm 8:1-9). Since Psalm 104 clearly states that it is God who created wine, how then can one turn to John 2 and say, “With all that’s [apparently] been said, would a holy God create more of the mocker?” Is one advocating that because God created wine that He is unholy? This is unhealthy ground to be standing on. God created the vine and everything that goes with it, including the natural process of fermentation. Wine is only a mocker when you are given to it by tarrying long at it. If God created wine in the first place, as is noted in Psalm 104, can He not make more of it, as noted in John 2, showing that He is Master over quality? "As the English poet has said, “The conscious water saw its God, and blushed.” The simple meaning is that the change took place during or after the drawing from the pitchers, and that that portion only was changed which was carried to the ruler and actually needed to supply the guests. The other pitchers would be in any case refilled for ablutions after the feast. They were at hand, meeting the eye. All possibility of collusion is thus excluded. They had been used not long before; they would soon be used again. The filling of all leaves to the servants the choice of one or more from which to draw. There is an unfailing potential supply; it becomes an actual supply only when needed and appropriated by human want. Here, as everywhere in divine action, there is an economy in the use of power."4 "Though Christ hereby allows a right use of wine, he does not in the least do away his own caution, which is, that our hearts be not at any time overcharged with surfeiting and drunkenness."5
We might also take notice of the precise words spoken in John 2, which are quite relevatory: "Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now." There are two problems that present themselves in these words. First, if by "good wine" we are to understand "grape juice," who would serve grape juice at a feast followed by alcohol? Second, as a matter of quality, if by "well drunk" it means the people were inebriated, how would they be able to tell that "poorer wine" was served to them later since they would be too drunk to tell? And if poorer wine was served to them first, followed by good wine, they wouldn't be able to tell either. "Well drunk" does not mean they were drunk. As noted in Paul Brians' Common Errors in English Usage, "Many common verbs in English change form when their past tense is preceded by an auxiliary (“helping”) verb: “I ran, I have run.” The same is true of “drink.” Don’t say “I’ve drank the beer” unless you want people to think you are drunk. An even more common error is “I drunk all the milk.” It’s “I’ve drunk the beer” and “I drank all the milk.”"
The common Greek word for wine is oinos (οινος). "The Greek oinos also means the fermented juice of the grape, except when it is qualified by the word new, and even then there are not two wines, one fermented and the other unfermented. New wine is must, which only becomes wine by fermentation. An argument for the use of the term wine for unfermented grape juice has been sought in the fact that wine was used in later times at the Passover, and yet leaven was strictly forbidden during the seven days of the paschal festival; hence the term wine, as has been argued, must have been applied to unfermented juice. But the reason is invalid. Vinous fermentation was not regarded as leaven."6 Oinos is said to be of Hebrew origin, being derived from the Hebrew word yayin, which is the fermented juice of the grape. Strongs’s Exhaustive Concordance of the Bible defines oinos as "a primary word (or perhaps of Hebrew origin (3196)); “wine” (literally or figuratively):--wine." As noted in the brackets, it is either literal wine (meaning real wine, that which is fermented) or figurative wine (meaning a figure of speech, such as Matt. 26:26-28; Mark 14:22-24; 1 Cor. 10:16, which refer to wine as the emblem of the blood of the atonement). Grape juice is not figuratively speaking of wine, as it is not a figure of speech. “Killing two birds with one stone” or “more than one way to skin a cat” are figuratively speaking.
In Acts 2:13 the word used is gleukos (γλευκος). "In Acts 2:13 the word gleukos, rendered “new wine,” denotes properly “sweet wine.” It must have been intoxicating."7 "Gleuchos (“must”), “sweet wine,” which seems to have been of an intoxicating nature. It is used in Acts 2:13, where the charge is made, “They are full of sweet wine,” to which Peter replies (v.15), “These men are not drunk as you suppose.” If the wine was not intoxicating, the accusation could only have been ironical."8 "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. Modern custom in Palestine also suggests that the wine used was fermented."9 "It could not be new wine in the proper sense of the term, inasmuch as about eight months must have elapsed between the vintage and the feast of Pentecost."10 "Γλευκος, ‘new sweet wine,’ is mentioned in Ac 2:13 as that by which the Jews thought the apostles were intoxicated at Pentecost. It cannot have been unfermented, as that would not have produced the effect, and Pentecost was eight months after the vintage."11
In 1 Timothy 3:3, the Greek word used is paroinos (παροινος), which literally means “staying near wine.” A drunkard is one who will “tarry long at the wine” and becomes “given to wine.” A person is right in stating that there are not two standards given—one to the pastors and one to the pew-sitters—because 1 Timothy 3:3 and Titus 1:7 are both saying not to be drunkards or “given to wine” wherein it controls you and you become unwise. It is preferred that they abstain from alcohol (1 Timothy 3:2, “vigilant;” nephaleos (nhfaleov)) for reasoning such as Romans 14:21: "It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak." Both Vine’s and Zodhiates’ note, "The drinking of wine could be a stumbling-block and Paul enjoins abstinence in this respect, as in others, so as to avoid giving an occasion of stumbling to a brother (Rom. 14:21)."12 "The drinking of wine, though not forbidden by Scripture (as is drunkenness [Eph. 5:18]), is to be avoided in the presence of weaker brothers who might be influenced to partake against their consciences (Rom. 14:21)."13 "The law of love expounded by Paul in 1 Co 8:1-10 and in Ro 14:1-23,15 teaches modern Christians to be willing gladly to give up what they see causes so many to stumble into sin."14 However, the warning to be heeded is simply not to be drunkards. Grape juice is not in view here as you can drink all you want and never be given to it.
The subject, therefore, that God is addressing is that of drunkenness and the results thereof—not the drinking of wine itself. Having a single drink of wine makes you as much an alcoholic as having a single bite of food makes you a glutton. Proverbs 23:20-21 warns against both sins. "Be not among winebibbers; among riotous eaters of flesh: For the drunkard and the glutton shall come to poverty: and drowsiness shall clothe a man with rags." "WINEBIBBER (DRUNKARD). A person addicted to wine (Prov. 23:20-21). Jesus was accused of being a winebibber because He befriended sinners (Matt. 11:19)."15 A winebibber is a drunkard—not someone who has a drink of wine. A riotous eater of flesh is a glutton—not someone who has a bite of food. Both a drunkard and a glutton are people who abuse what God has given to them. "Abstinence from wine (cf. the position of the Rechabites in Jer. 35, or Hos. 2:10-14; 3:1, where wine is linked with Baal worship) is rare. On the other hand there are many warnings against over-indulgence, cf. Is. 5:11 f.; Prv. 20:1; 21:17; Sir. 19:1 ff."16 "The Law of Moses allowed the use of wine; however, drunkenness was forbidden. … There seems to be no doubt that excess drinking was a problem then as it continues to be today."17 "In the Pastoral Epistles there is a recognition of the grave dangers of excess."18 "Several emphatic warnings are given in the New Testament against excess in the use of wine (Luke 21:34; Rom. 13:13; Eph. 5:18; 1 Tim. 3:8; Tit. 1:7)."19 "So far as the use of wine leads to inebriation it is pointedly condemned by the word of God."20
"The juice of the grape when expressed was used in various conditions: as must (τρυξ, unfermented grape juice)21, fresh from the press; as wine (οινος), which was produced by vinous fermentation; and as vinegar (οξος), which resulted when the fermentation process was continued too long."22 According to Hebrew society, they drank either water, milk or wine. "Water was scanty, especially at some seasons, and likely to be infected. Wine and milk were therefore the common beverages."23 In order for their water to be drinkable, they would mix it with wine. In doing so, the alcoholic content of the wine would kill the germs and bacteria in the water. Unfermented grape juice does not contain properties that can do this. When drinking wine, they would dilute it with water so that it was not so inebriating. "…Water was also mixed with wine, because it was considered too strong to be drunk alone. The Gemara adds, “The cup of blessing is not to be blessed, until it is mixed with water.”"24 "To avoid the sin of drunkenness, mingling of wine with water was practiced."25 "When it is drunk, water is generally mixed with it, and this was the custom in the days of Christ also."26 "The wine was mixed with warm water on these occasions. Hence in the early Christian Church it was usual to mix the sacramental wine with water."27
CONCLUSION: My Personal Belief
Because God made it and gave it to me, I have the right to consume wine (naturally fermented wine) freely and responsibly, avoiding being given over to it, which will make a mocker out of me (Proverbs 20:1) and destroy my testimony, just as I have the right to consume food freely and responsibly. Since God is the creator of the vine and the fruits thereof, as according to Psalm 104, how then can I turn around like Peter and say, "Not so, Lord: for nothing common or unclean hath at any time entered into my mouth" (Acts 11:8). Wisdom tells me that it is better for me to give up that right in order that I may protect my brothers and sisters from having a stumbling block placed before them. Paul warns us, "But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak" (1 Corinthians 8:9). Because I think of them before myself, I can relinquish my freedom and abstain from consuming wine at all. Paul commands us that "It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak" (Romans 14:21). If we do anything that causes our brother to stumble, regardless of what that might be, it is better for us not to do it. If watching movies that indicate, but do not reveal, sexual actions cause my brother to stumble, it is better that I refrain from watching them so that he is not offended or made weak. It’s all about consideration.
In today’s society, where wine is abused and the results of such abuse are horrendous, I believe it is the Christian’s responsibility to abstain from drinking what God has rightfully given to us in order to maintain a godly testimony among the unsaved. Man perverts everything that God has given to him, which includes both sex and wine, among others. If we go around claiming that wine is evil, which the Bible does not advocate, next we will be going around claiming that sex is evil, regardless of whether it is inside or outside of marriage. Also, abstinence protects those whom you do not know if they will stumble and become an alcoholic by abusing the use of wine.
If one claims that “Christians should not be mixed with wine” but advocates the use of bacteria killing agents that have an alcohol base, they are a double minded man. James 1:8 says, "A double minded man is unstable in all his ways." Whether mouthwash or cough medicine or rubbing alcohol, using such becomes contradictory to not being mixed therewith. One cannot take 1 Timothy 3:2 and say we are not to be mixed with alcohol and then turn to 1 Timothy 5:23 and claim it’s okay to be mixed with alcohol. Either we are or we aren’t. It’s a matter of legalism. If God has said that we should not be mixed with wine nor even look upon it, then Paul is contradicting what God has said when he tells Timothy to use a little wine for his stomach’s sake. In fact, it would make God contradict Himself because Paul’s writing was divinely inspired by the Holy Spirit. This is not the case, however. God is the same yesterday, today, and tomorrow. In 1 Corinthians 6:9-10, those mentioned as not entering the kingdom of God are drunkards—not drinkers of wine, just as in Galatians 5:19-21, the work of the flesh is drunkenness—not drinking of wine. It’s the result of drinking too much wine, which is abuse. "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. xiii. 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. To sum up, then, it may be said that while wine is not condemned as being without usefulness, it brings in the hands of sinful men such dangers of becoming uncontrolled that even those who count themselves to be strong would be wise to abstain, if not for their own sake, yet for the sake of weaker brethren (Rom. xiv. 13)."28
I would also like to add that biblical wine and modern alcohol are not the same thing. One is comparing apples to oranges on this issue. In the Bible, leaven is always a picture of sin. Leaven is fermented grain. The majority of alcoholic beverages out there are made from fermented grains: beer, whiskey, rye, etc. Therefore, all alcoholic beverages of this type are forbidden to the Christian. The issue at hand is that of wine. "Concentrated alcohol was only known in the Middle Ages when the Arabs invented distillation (“alcohol” is an Arabic word) so what is now called liquor or strong drink (i.e. whiskey, gin, etc.) and the twenty per cent fortified wines were unknown in Bible times."29 Modern wine (the product of distillation), for the most part (unless naturally fermented), contains little or no juice of the grape. "On the other hand, whatever approval was given in Palestine to the moderate use of wine, can hardly apply to a country where wine is an imported or manufactured article, often containing not a drop of the juice of the grape; or if genuine and not compounded with drugs, still enforced with distilled spirits."30 Modern "wine" is practically poison in comparison to biblical fermented wine. Today's "wine" would pass as "strong drink," which is also forbidden to the Christian. "The strength of natural wines is limited by two factors. The percentage of alcohol will be half of the percentage of the sugar in the juice. And if the alcoholic content is much above 10 or 11 percent, the yeast cells are killed and fermentation ceases."31 For these reasons alone, as well as causing a stumbling block for our brothers and sisters and the results of being given to it, I would promote abstinence in Christians. My personal decision in life is to abstain from alcohol because it in no way enhances my life or brings me more happiness. Individuals who believe that alcohol enhances life or makes you happier are those that Proverbs 20:1 is referring to. They are deceived and are not wise.
If we are going to teach abstinence, let us do so correctly without interpreting God’s Word based on either our personal prejudices, feelings, or judgments. Just because one has had hundreds of experiences with those who abuse the use of wine, and has seen the results of such abuse, does not mean one can conclude that obviously the Bible is against such. Psalm 104 clearly states otherwise. Making such a conclusion is adding to the text that which does not belong. Revelation 22:18 warns against this, "If any man shall add unto these things, God shall add unto him the plagues that are written in this book." I view this warning as taking in the entire of God’s Word, not just the book of Revelation. No matter how strong one’s convictions or desires are on a given subject, they cannot approach the Word of God with a bias and read into the scriptures what they want them to say.
FINAL STATEMENT:
Anyone who has a problem with the direct claim of Psalm 104 stating that God created wine, does not have a problem with me and what I have had to say in this article, but with God Himself who breathed the inerrant, divinely inspired, holy Word. If wine only represented drunkenness and its associated evils, and was not something a divine Creator would have made, it could not be used symbolically of the emblem of the blood of the atonement (Matt. 26:26-28; Mark 14:22-24; 1 Cor. 10:16).
1 Illustrated Davis Dictionary of the Bible, 866-868.
2 Unger's Bible Dictionary, 1168-1169.
3 Hastings Dictionary of the Bible, 2:34.
4 Ellicott's Bible Commentary, 807.
5 Matthew Henry's Commentary On the Whole Bible, 775.
6 Illustrated David Dictionary of the Bible, 866-868.
7 Easton's Bible Dictionary, Power BibleCD.
8 Unger's Bible Dictionary, 1168-1169.
9 The New Bible Dictionary, 1331-1332.
10 Smith’s Bible Dictionary, 746-747. Ploubet’s Bible Dictionary, 737-739.
11 Hastings, Dictionary of the Bible, 2:34.
12 Vine’s Expository Dictionary of New Testament Words, 219. Zodhiates’ Hebrew-Greek Key Study Bible, 1742.
13 The Complete Word Study Dictionary New Testament [Spiros Zodhiates, Th.D.], 1034.
14 Robertson’s NT Word Pictures, Power BibleCD.
15 The Layman’s Bible Dictionary, 342.
16 Theological Dictionary of the New Testament, 162-163.
17 Illustrated Manners and Customs of the Bible, 468.
18 The New Bible Dictionary, 1331-1332.
19 Easton’s Bible Dictionary, Power BibleCD.
20 American Tract Society Dictionary, Power BibleCD.
21 The Greek-English Lexicon of the New Testament and Other Early Christian Literature, 562.
22 Illustrated Davis Dictionary of the Bible, 866-868.
23 Cruden’s Complete Concordance, 750.
24 Unger’s Bible Dictionary, 1168-1169.
25 Theological Wordbook of the Old Testament, 864-865.
26 Easton’s Bible Dictionary, Power BibleCD.
27 Smith’s Bible Dictionary, 746-747. Ploubet’s Bible Dictionary, 737-739.
28 The New Bible Dictionary, 1331-1332.
29 Theological Wordbook of the Old Testament, 864-865.
30 American Tract Society Dictionary, Power BibleCD.
31 Theological Wordbook of the Old Testament, 864-865.
Do you believe that every word of the Bible is inspired and is there by divine design?
Do you believe that we should take God at His very Word?
"These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so." Acts 17:11
"Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." 2 Timothy 2:15
"All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, throughly furnished unto all good works." 2 Timothy 3:16-17
INTRODUCTION:
I have always been an individual who seeks the fullness of God's truth, regardless of how much I might dislike what that truth is. There are enough spoon-fed Christians out there as it is who cannot think for themselves. They interpret the Bible incorrectly by relying entirely upon others, being clothed in spiritual "hand-me-downs" for their biblical knowledge. Their beliefs change according to what they have been told by those they hold in high regard as being "knowledgeable." That is not the type of Christian I desire to be.
Several wise counselors have told me that where six or more books agree on the definition of a word, that is the correct definition for that word. I have gathered twenty five (25) sources—though not all have been used in this paper—that agree with each other regarding this subject. This article uses the various lessons gleaned from my time in Bible College.
On page 169 of An Introduction to Classical Evangelical Hermeneutics it states, "The interpreter must come to the Bible as open as possible, without any theological bias or presuppositions." On page 45 of Toward an Exegetical Theology it states, "It is the interpreter's job to represent the text, "not the prejudices, feelings, judgments, or concerns of the exegete. To indulge in the latter is to engage in eisegesis, 'a reading into' a text what the reader wants it to say."" Experience does not interpret what the Word of God says. We heard this statement quite frequently in our classes. Thus, this article is the result of inductive reasoning by following Acts 17:11 and 2 Timothy 2:15 for the purposes of 2 Timothy 3:16-17. In John 8:32, Jesus said, "you shall know the truth, and the truth shall set you free." However, he did not say that the truth would necessarily be easy to accept. The information I now share with you has been liberating for me and has led to a closer relationship with God. May it bless you as well.
BODY:
The First Mention Principle of Hermeneutics states, "God indicates in the first mention of a subject, the truth with which that subject stands connected in the mind of God." If we examine the first mention of the word “wine” in Scripture, we will notice that it is accompanied by the first mention of the word “drunk.” If we examine the second mention of the word “wine,” we will notice that it is used to describe Noah’s drunken state: "And Noah awoke from his wine" (Gen. 9:24). This verse reads more correctly as: "And Noah awoke from his [drunkenness]." The common Hebrew word for wine is yayin (יין). "When the Hebrew word yayin first occurs in Scripture, it is the fermented juice of the grape (Gen. ix. 21), and there is no reason to believe that it has a different meaning elsewhere."1 Since the first mention of yayin is in conjunction with “drunkenness,” "And he drank of the wine, and was drunken" (Gen. 9:21a), and describes the results of that drunkenness, "And he was uncovered within his tent" (Gen. 9:21b), it cannot denote unfermented grape juice because such would not be intoxicating nor would it cause a man to defile himself and be found naked. "In no passage can it be positively shown to have any other meaning. The intoxicating character of yayin in general is plain from Scripture. The intoxicating quality of yayin is confirmed by rabbinical testimony. The Mishna, in the treatise on the Passover, says that four cups of wine were poured out and blessed and drunk by each of the company at the eating of the Paschal lamb, and that water was also mixed with wine, because it was considered too strong to be drunk alone. The Gemara adds, “The cup of blessing is not to be blessed, until it is mixed with water.” To meet the objection, How can intoxication be hindered? the rabbis replied, “Because wine between eating does not intoxicate a man.” But although usually intoxicating, it was not only permitted to be imbibed, but was also used for sacred purposes and was spoken of as a blessing (Gen. 49:11-12; Deut. 14:24-26; Ex. 29:40; Lev. 23:13; Num. 15:5). Some, indeed, have argued from these passages that yayin could not always have been alcoholic. But this is begging the question and that in defiance of the facts."2 "The study of the names applied to wine shows that they are, for the most part, evidently synonyms, and that the substance indicated by them all was one which, if used to excess, was liable to cause intoxication. An attempt has been made to obtain textual support for total abstinence by differentiating intoxicating from unfermented wine in the biblical terminology; but it is only special pleading without adequate foundation. The teaching of Scripture as to the pernicious effects of intemperance in any form is clear and explicit, and the Apostle Paul has stated the case for total abstinence in Ro 14 in a way which does not require the aid of doubtful exegesis for its support."3
The Context Principle of Hermeneutics states, “God gives light upon a subject through either near or remote passages bearing upon the same theme.” Since we have already examined the immediate context of the near passages, let us now examine the remote context of a remote passage, such as Proverbs 23:29-35. "Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without cause? who hath redness of eyes? They that tarry long at the wine; they that go to seek mixed wine. Look not thou upon the wine 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. Thine eyes shall behold strange women, and thine heart shall utter perverse things. 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. 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." The key here is found in verse 30, "They that tarry long at the wine; they that go to seek mixed wine." Having a single glass of wine is not to “tarry long at the wine.” What does it mean to “tarry long at the wine”? Isaiah 5:11 says, "Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them!" That is what it means to “tarry long at the wine.” This verse is clearly speaking about drunks and alcoholics. Verses 33 through 35 explain what the results of drunkenness are: "Thine eyes shall behold strange women, and thine heart shall utter perverse things. 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. 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." A single glass of wine does not result in these side effects. These are the results of drunkenness—abuse of what God has given.
The Golden Rule of Hermeneutics states, “If the plain sense makes common sense, seek no other sense.” With that in mind, let us look at another passage. "[God] causeth the grass to grow for the cattle, and herb for the service of man: that he may bring forth food out of the earth; And wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man's heart" (Psalm 104:14-15). Special attention should be paid to the words I have placed in italics. After reading Psalm 104 in its entirety, it is impossible for anyone to claim that that which God has made is evil—especially when looking at the original Hebrew and noting that the word used in verse 15 is yayin, meaning fermented grape juice. The psalmist of Psalm 104 marvels at the display of God’s glory in the universe that He has created (Psalm 8:1-9). Since Psalm 104 clearly states that it is God who created wine, how then can one turn to John 2 and say, “With all that’s [apparently] been said, would a holy God create more of the mocker?” Is one advocating that because God created wine that He is unholy? This is unhealthy ground to be standing on. God created the vine and everything that goes with it, including the natural process of fermentation. Wine is only a mocker when you are given to it by tarrying long at it. If God created wine in the first place, as is noted in Psalm 104, can He not make more of it, as noted in John 2, showing that He is Master over quality? "As the English poet has said, “The conscious water saw its God, and blushed.” The simple meaning is that the change took place during or after the drawing from the pitchers, and that that portion only was changed which was carried to the ruler and actually needed to supply the guests. The other pitchers would be in any case refilled for ablutions after the feast. They were at hand, meeting the eye. All possibility of collusion is thus excluded. They had been used not long before; they would soon be used again. The filling of all leaves to the servants the choice of one or more from which to draw. There is an unfailing potential supply; it becomes an actual supply only when needed and appropriated by human want. Here, as everywhere in divine action, there is an economy in the use of power."4 "Though Christ hereby allows a right use of wine, he does not in the least do away his own caution, which is, that our hearts be not at any time overcharged with surfeiting and drunkenness."5
We might also take notice of the precise words spoken in John 2, which are quite relevatory: "Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now." There are two problems that present themselves in these words. First, if by "good wine" we are to understand "grape juice," who would serve grape juice at a feast followed by alcohol? Second, as a matter of quality, if by "well drunk" it means the people were inebriated, how would they be able to tell that "poorer wine" was served to them later since they would be too drunk to tell? And if poorer wine was served to them first, followed by good wine, they wouldn't be able to tell either. "Well drunk" does not mean they were drunk. As noted in Paul Brians' Common Errors in English Usage, "Many common verbs in English change form when their past tense is preceded by an auxiliary (“helping”) verb: “I ran, I have run.” The same is true of “drink.” Don’t say “I’ve drank the beer” unless you want people to think you are drunk. An even more common error is “I drunk all the milk.” It’s “I’ve drunk the beer” and “I drank all the milk.”"
The common Greek word for wine is oinos (οινος). "The Greek oinos also means the fermented juice of the grape, except when it is qualified by the word new, and even then there are not two wines, one fermented and the other unfermented. New wine is must, which only becomes wine by fermentation. An argument for the use of the term wine for unfermented grape juice has been sought in the fact that wine was used in later times at the Passover, and yet leaven was strictly forbidden during the seven days of the paschal festival; hence the term wine, as has been argued, must have been applied to unfermented juice. But the reason is invalid. Vinous fermentation was not regarded as leaven."6 Oinos is said to be of Hebrew origin, being derived from the Hebrew word yayin, which is the fermented juice of the grape. Strongs’s Exhaustive Concordance of the Bible defines oinos as "a primary word (or perhaps of Hebrew origin (3196)); “wine” (literally or figuratively):--wine." As noted in the brackets, it is either literal wine (meaning real wine, that which is fermented) or figurative wine (meaning a figure of speech, such as Matt. 26:26-28; Mark 14:22-24; 1 Cor. 10:16, which refer to wine as the emblem of the blood of the atonement). Grape juice is not figuratively speaking of wine, as it is not a figure of speech. “Killing two birds with one stone” or “more than one way to skin a cat” are figuratively speaking.
In Acts 2:13 the word used is gleukos (γλευκος). "In Acts 2:13 the word gleukos, rendered “new wine,” denotes properly “sweet wine.” It must have been intoxicating."7 "Gleuchos (“must”), “sweet wine,” which seems to have been of an intoxicating nature. It is used in Acts 2:13, where the charge is made, “They are full of sweet wine,” to which Peter replies (v.15), “These men are not drunk as you suppose.” If the wine was not intoxicating, the accusation could only have been ironical."8 "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. Modern custom in Palestine also suggests that the wine used was fermented."9 "It could not be new wine in the proper sense of the term, inasmuch as about eight months must have elapsed between the vintage and the feast of Pentecost."10 "Γλευκος, ‘new sweet wine,’ is mentioned in Ac 2:13 as that by which the Jews thought the apostles were intoxicated at Pentecost. It cannot have been unfermented, as that would not have produced the effect, and Pentecost was eight months after the vintage."11
In 1 Timothy 3:3, the Greek word used is paroinos (παροινος), which literally means “staying near wine.” A drunkard is one who will “tarry long at the wine” and becomes “given to wine.” A person is right in stating that there are not two standards given—one to the pastors and one to the pew-sitters—because 1 Timothy 3:3 and Titus 1:7 are both saying not to be drunkards or “given to wine” wherein it controls you and you become unwise. It is preferred that they abstain from alcohol (1 Timothy 3:2, “vigilant;” nephaleos (nhfaleov)) for reasoning such as Romans 14:21: "It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak." Both Vine’s and Zodhiates’ note, "The drinking of wine could be a stumbling-block and Paul enjoins abstinence in this respect, as in others, so as to avoid giving an occasion of stumbling to a brother (Rom. 14:21)."12 "The drinking of wine, though not forbidden by Scripture (as is drunkenness [Eph. 5:18]), is to be avoided in the presence of weaker brothers who might be influenced to partake against their consciences (Rom. 14:21)."13 "The law of love expounded by Paul in 1 Co 8:1-10 and in Ro 14:1-23,15 teaches modern Christians to be willing gladly to give up what they see causes so many to stumble into sin."14 However, the warning to be heeded is simply not to be drunkards. Grape juice is not in view here as you can drink all you want and never be given to it.
The subject, therefore, that God is addressing is that of drunkenness and the results thereof—not the drinking of wine itself. Having a single drink of wine makes you as much an alcoholic as having a single bite of food makes you a glutton. Proverbs 23:20-21 warns against both sins. "Be not among winebibbers; among riotous eaters of flesh: For the drunkard and the glutton shall come to poverty: and drowsiness shall clothe a man with rags." "WINEBIBBER (DRUNKARD). A person addicted to wine (Prov. 23:20-21). Jesus was accused of being a winebibber because He befriended sinners (Matt. 11:19)."15 A winebibber is a drunkard—not someone who has a drink of wine. A riotous eater of flesh is a glutton—not someone who has a bite of food. Both a drunkard and a glutton are people who abuse what God has given to them. "Abstinence from wine (cf. the position of the Rechabites in Jer. 35, or Hos. 2:10-14; 3:1, where wine is linked with Baal worship) is rare. On the other hand there are many warnings against over-indulgence, cf. Is. 5:11 f.; Prv. 20:1; 21:17; Sir. 19:1 ff."16 "The Law of Moses allowed the use of wine; however, drunkenness was forbidden. … There seems to be no doubt that excess drinking was a problem then as it continues to be today."17 "In the Pastoral Epistles there is a recognition of the grave dangers of excess."18 "Several emphatic warnings are given in the New Testament against excess in the use of wine (Luke 21:34; Rom. 13:13; Eph. 5:18; 1 Tim. 3:8; Tit. 1:7)."19 "So far as the use of wine leads to inebriation it is pointedly condemned by the word of God."20
"The juice of the grape when expressed was used in various conditions: as must (τρυξ, unfermented grape juice)21, fresh from the press; as wine (οινος), which was produced by vinous fermentation; and as vinegar (οξος), which resulted when the fermentation process was continued too long."22 According to Hebrew society, they drank either water, milk or wine. "Water was scanty, especially at some seasons, and likely to be infected. Wine and milk were therefore the common beverages."23 In order for their water to be drinkable, they would mix it with wine. In doing so, the alcoholic content of the wine would kill the germs and bacteria in the water. Unfermented grape juice does not contain properties that can do this. When drinking wine, they would dilute it with water so that it was not so inebriating. "…Water was also mixed with wine, because it was considered too strong to be drunk alone. The Gemara adds, “The cup of blessing is not to be blessed, until it is mixed with water.”"24 "To avoid the sin of drunkenness, mingling of wine with water was practiced."25 "When it is drunk, water is generally mixed with it, and this was the custom in the days of Christ also."26 "The wine was mixed with warm water on these occasions. Hence in the early Christian Church it was usual to mix the sacramental wine with water."27
CONCLUSION: My Personal Belief
Because God made it and gave it to me, I have the right to consume wine (naturally fermented wine) freely and responsibly, avoiding being given over to it, which will make a mocker out of me (Proverbs 20:1) and destroy my testimony, just as I have the right to consume food freely and responsibly. Since God is the creator of the vine and the fruits thereof, as according to Psalm 104, how then can I turn around like Peter and say, "Not so, Lord: for nothing common or unclean hath at any time entered into my mouth" (Acts 11:8). Wisdom tells me that it is better for me to give up that right in order that I may protect my brothers and sisters from having a stumbling block placed before them. Paul warns us, "But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak" (1 Corinthians 8:9). Because I think of them before myself, I can relinquish my freedom and abstain from consuming wine at all. Paul commands us that "It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak" (Romans 14:21). If we do anything that causes our brother to stumble, regardless of what that might be, it is better for us not to do it. If watching movies that indicate, but do not reveal, sexual actions cause my brother to stumble, it is better that I refrain from watching them so that he is not offended or made weak. It’s all about consideration.
In today’s society, where wine is abused and the results of such abuse are horrendous, I believe it is the Christian’s responsibility to abstain from drinking what God has rightfully given to us in order to maintain a godly testimony among the unsaved. Man perverts everything that God has given to him, which includes both sex and wine, among others. If we go around claiming that wine is evil, which the Bible does not advocate, next we will be going around claiming that sex is evil, regardless of whether it is inside or outside of marriage. Also, abstinence protects those whom you do not know if they will stumble and become an alcoholic by abusing the use of wine.
If one claims that “Christians should not be mixed with wine” but advocates the use of bacteria killing agents that have an alcohol base, they are a double minded man. James 1:8 says, "A double minded man is unstable in all his ways." Whether mouthwash or cough medicine or rubbing alcohol, using such becomes contradictory to not being mixed therewith. One cannot take 1 Timothy 3:2 and say we are not to be mixed with alcohol and then turn to 1 Timothy 5:23 and claim it’s okay to be mixed with alcohol. Either we are or we aren’t. It’s a matter of legalism. If God has said that we should not be mixed with wine nor even look upon it, then Paul is contradicting what God has said when he tells Timothy to use a little wine for his stomach’s sake. In fact, it would make God contradict Himself because Paul’s writing was divinely inspired by the Holy Spirit. This is not the case, however. God is the same yesterday, today, and tomorrow. In 1 Corinthians 6:9-10, those mentioned as not entering the kingdom of God are drunkards—not drinkers of wine, just as in Galatians 5:19-21, the work of the flesh is drunkenness—not drinking of wine. It’s the result of drinking too much wine, which is abuse. "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. xiii. 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. To sum up, then, it may be said that while wine is not condemned as being without usefulness, it brings in the hands of sinful men such dangers of becoming uncontrolled that even those who count themselves to be strong would be wise to abstain, if not for their own sake, yet for the sake of weaker brethren (Rom. xiv. 13)."28
I would also like to add that biblical wine and modern alcohol are not the same thing. One is comparing apples to oranges on this issue. In the Bible, leaven is always a picture of sin. Leaven is fermented grain. The majority of alcoholic beverages out there are made from fermented grains: beer, whiskey, rye, etc. Therefore, all alcoholic beverages of this type are forbidden to the Christian. The issue at hand is that of wine. "Concentrated alcohol was only known in the Middle Ages when the Arabs invented distillation (“alcohol” is an Arabic word) so what is now called liquor or strong drink (i.e. whiskey, gin, etc.) and the twenty per cent fortified wines were unknown in Bible times."29 Modern wine (the product of distillation), for the most part (unless naturally fermented), contains little or no juice of the grape. "On the other hand, whatever approval was given in Palestine to the moderate use of wine, can hardly apply to a country where wine is an imported or manufactured article, often containing not a drop of the juice of the grape; or if genuine and not compounded with drugs, still enforced with distilled spirits."30 Modern "wine" is practically poison in comparison to biblical fermented wine. Today's "wine" would pass as "strong drink," which is also forbidden to the Christian. "The strength of natural wines is limited by two factors. The percentage of alcohol will be half of the percentage of the sugar in the juice. And if the alcoholic content is much above 10 or 11 percent, the yeast cells are killed and fermentation ceases."31 For these reasons alone, as well as causing a stumbling block for our brothers and sisters and the results of being given to it, I would promote abstinence in Christians. My personal decision in life is to abstain from alcohol because it in no way enhances my life or brings me more happiness. Individuals who believe that alcohol enhances life or makes you happier are those that Proverbs 20:1 is referring to. They are deceived and are not wise.
If we are going to teach abstinence, let us do so correctly without interpreting God’s Word based on either our personal prejudices, feelings, or judgments. Just because one has had hundreds of experiences with those who abuse the use of wine, and has seen the results of such abuse, does not mean one can conclude that obviously the Bible is against such. Psalm 104 clearly states otherwise. Making such a conclusion is adding to the text that which does not belong. Revelation 22:18 warns against this, "If any man shall add unto these things, God shall add unto him the plagues that are written in this book." I view this warning as taking in the entire of God’s Word, not just the book of Revelation. No matter how strong one’s convictions or desires are on a given subject, they cannot approach the Word of God with a bias and read into the scriptures what they want them to say.
FINAL STATEMENT:
Anyone who has a problem with the direct claim of Psalm 104 stating that God created wine, does not have a problem with me and what I have had to say in this article, but with God Himself who breathed the inerrant, divinely inspired, holy Word. If wine only represented drunkenness and its associated evils, and was not something a divine Creator would have made, it could not be used symbolically of the emblem of the blood of the atonement (Matt. 26:26-28; Mark 14:22-24; 1 Cor. 10:16).
1 Illustrated Davis Dictionary of the Bible, 866-868.
2 Unger's Bible Dictionary, 1168-1169.
3 Hastings Dictionary of the Bible, 2:34.
4 Ellicott's Bible Commentary, 807.
5 Matthew Henry's Commentary On the Whole Bible, 775.
6 Illustrated David Dictionary of the Bible, 866-868.
7 Easton's Bible Dictionary, Power BibleCD.
8 Unger's Bible Dictionary, 1168-1169.
9 The New Bible Dictionary, 1331-1332.
10 Smith’s Bible Dictionary, 746-747. Ploubet’s Bible Dictionary, 737-739.
11 Hastings, Dictionary of the Bible, 2:34.
12 Vine’s Expository Dictionary of New Testament Words, 219. Zodhiates’ Hebrew-Greek Key Study Bible, 1742.
13 The Complete Word Study Dictionary New Testament [Spiros Zodhiates, Th.D.], 1034.
14 Robertson’s NT Word Pictures, Power BibleCD.
15 The Layman’s Bible Dictionary, 342.
16 Theological Dictionary of the New Testament, 162-163.
17 Illustrated Manners and Customs of the Bible, 468.
18 The New Bible Dictionary, 1331-1332.
19 Easton’s Bible Dictionary, Power BibleCD.
20 American Tract Society Dictionary, Power BibleCD.
21 The Greek-English Lexicon of the New Testament and Other Early Christian Literature, 562.
22 Illustrated Davis Dictionary of the Bible, 866-868.
23 Cruden’s Complete Concordance, 750.
24 Unger’s Bible Dictionary, 1168-1169.
25 Theological Wordbook of the Old Testament, 864-865.
26 Easton’s Bible Dictionary, Power BibleCD.
27 Smith’s Bible Dictionary, 746-747. Ploubet’s Bible Dictionary, 737-739.
28 The New Bible Dictionary, 1331-1332.
29 Theological Wordbook of the Old Testament, 864-865.
30 American Tract Society Dictionary, Power BibleCD.
31 Theological Wordbook of the Old Testament, 864-865.