A
Study Of Wine
Jn. 2:1-11
Nearly
all church going people are agreed that drunkenness is a sin. But the
idea is becoming more and more prevalent that there is nothing wrong with
drinking alcoholic beverages in "moderate" amounts. Such a position
is palpably false to discerning people, and would be so even if we did not
have a Bible. But it is not the purpose of this study to discuss
the inestimable damage brought about by drinking alcoholic beverages.
It is rather my purpose
to discuss whether or not the incident recorded in Jn. 2: 1-11, the miracle
of turning water into wine, and the statements in I Tim. 3: 3 and I Tim. 3:
8 furnish justification for the position that the consumption of alcoholic
beverages in moderate amounts is in harmony with the will of God.
In a study of the Bible it is important
that we understand that some words do not have the same meaning in the Bible,
which, we understand them to mean in modern usage. Therefore, it is necessary
to ascertain the precise idea a word would convey to those people to whom
it was originally written, and apply that same sense to the word in our interpretation
of the Bible. Several words serve to illustrate this principle. The word conversation
in the Authorized Version means "deportment" or “general behavior"
Gal. 1:13; I Tim. 4:12; 1 Pet. 3:1. It's usual meaning in modern speech
is "a talking together." The word hate is generally understood
to mean, "to detest, loathe, abominate." But Jesus said a man must
hate his father, mother, wife, children, brethren, sisters, and his own life
also Lk. 14:26. It is obvious that Jesus is saying merely that these must
not be chosen instead of Him so in
cases where a choice is made, that one not chosen is said to be hated, also Gen.
29:30, 31 and Rom. 9:13.
"Wine" in the Bible
refers to the juice of the grape. When we think of wine we think of the
alcoholic beverage by that name sold in liquor stores. In the Bible, however,
the word wine is used to refer to the juice of the grape in any form, whether
fermented, freshly pressed, or still in the grape. Sometimes it is possible
to determine from the context the precise meaning of the word. For example,
in the following three passages it is quite obvious that the word wine refers
to an alcoholic beverage: "Wine is a mocker, strong drink is raging:
and whosoever is deceived thereby is not wise" Pro. 20:1. "Look
not thou upon the wine when it is red, when it giveth it’s color 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.” Pro. 23:31-35. "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. 5: 11).
On the other hand, it is just as
obvious that the same word, wine in Isa. 16:10, refers to fresh grape juice:
"And gladness is taken away, and joy out of the plentiful field; and
in the vineyards there shall be no singing, neither shall there be shouting:
the treaders shall tread out no wine in the presses; I have made their vintage
shouting to cease."
In still another passage we have
a reference to wine which is still in the grapes: "Thus saith the
Lord, As the new wine is found in the cluster, and one saith, Destroy it not;
for a blessing is in it: so will I do for my servants' sakes, that I may not
destroy them all" Isa. 65: 8.
These passages serve to illustrate
the fact that the word wine is used to refer to the juice of the grape, in
whatever form it may be found. While these passages are quite clear as to
the respective meanings of the word wine, it is not always this easy, nor
is it always possible to determine which of these specific meanings is applicable
to a passage. In such cases the careful Bible student will not press one definition
to the exclusion of others until he has proved satisfactorily that no other
definition can apply.
It is true that there are several
Hebrew and Greek words which are translated "wine" in the Bible.
However, a thorough examination of these and their usages would reveal little,
if anything at all, that would be helpful in this particular study. It is
indeed significant, however, that the Bible nowhere uses the expression “grape
juice." The word juice itself occurs only once, in Song of Solomon 8:2, and here the reference obviously
is not to the juice of the grape. Does this mean the juice of the grape is
nowhere referred to in the Bible? Certainly not! It just means that the many
references to it are with some other word, and that word is wine.
WINE INSTEAD OF WATER?
It is sometimes
suggested that in Bible lands, wine was and is used
for drinking instead of water. The idea that wine was substituted for
water is without any foundation at all in scripture. Numerous passages
from Genesis to Revelation disprove this theory. When Abraham sent away Hagar
and Ishmael, it was a bottle filled with water - not wine - that he gave to
them Gen. 21:14-19.
Water
for drinking was one of the main concerns of the Israelites in the wilderness.
And, when God performed miracles to slake their thirst, they were given water
- not wine - to drink Ex. 15, 17; Num. 20. The incident of Jesus and the woman
of Samaria Jn. 4 shows that water was used for drinking. And, in the same
chapter, Jesus talked about "living water" - not "living
wine." Then, as God's revelation to man is coming to a close Jesus
invites all who are athirst to take of the "water of life"
Rev. 22:17.
It is
true that Paul told Timothy: "Drink no longer water, but use a little
wine for thy stomach's sake and thine often infirmities" (I Tim.
5: 23). This passage does not teach, as some suggest, that wine was drunk
instead of water. In fact, it seems to teach the very opposite. Please observe:
(a) that Timothy must have been a total abstainer, else this apostolic admonition
would not have been necessary; (b) that he was told to use a little wine,
not a large amount; (e) that the clause "drink no longer water"
is elliptical, meaning he was not to drink water only, else a little wine
would not be sufficient; (d) that this admonition was in view of a physical
ailment, and (e) that the word wine used here is not defined by the context,
and could refer to the juice of the grape in any form. There is actually nothing
in this passage to support the idea that the consumption of alcoholic beverages
in any amounts is pleasing to God.
JOHN 2:1-11 - WATER TO WINE
It is argued by some that
Jesus endorsed social drinking by turning water to wine at
the marriage in Cana of Galilee Jn. 2:1-11. But, be it remembered
that the word wine in the Bible does not convey the same idea that it conveys
in our common usage. By the example of our Lord one might prove that it is
in order to drink whatever it was the Lord gave them to drink on that occasion.
But, no man should use this incident to justify his drinking wine unless he
can prove the wine he proposes to drink is just like that from the waterpots
of Cana of Galilee. The fact that
it is described as "good wine" has led some
to believe it was of very high alcoholic content.
Albert Barnes, however, in his
commentary, gives good evidence to support the idea that the ancients judged
wine to be good according to its freshness and mildness, rather than its vintage
and strength. Pliny, Plutarch, and Horace are cited as examples showing
that the best wine was that which was harmless; the most useful wine was that
which had little strength; and that a good wine was one that was destitute
of spirit. It seems certain, then, that on this occasion the wine Jesus made
had all the characteristics of fresh grape juice, for without benefit of modern
means of preservation, that would have been the rarest form of wine.
If fermented, intoxicating drink
is meant, a number of problems arise: (1) Did the sinless Christ do that which
was strictly forbidden in the law, i. e., look upon fermented wine Pro. 23:
31? (2) Did Jesus give his neighbor drink, in defiance of Hab. 2.15? (3) Did
Jesus provide a beverage in such quantity and quality as to make hundreds
drink in defiance of dozens of passages that condemn drunkenness?" The
answer to all these questions is a resounding, "NO”!
"NOT GIVEN TO
WINE”, "NOT GIVEN TO MUCH WINE"
In listing the qualifications of elders and deacons, Paul
states that an elder is not to be "given to wine" I Tim.
3: 3; Tit. 1: 7, and that a deacon is not to be "given to much wine"
I Tim. 3: 8.
Those who insist there is nothing
wrong with social drinking use (I should say misuse)
these verses to support their contention. Why should the apostle
say not to be given to wine, or not to be given to much wine if even small
amounts would be sinful? To these the condensation of excessive drinking is
justification for drinking moderate (?) amounts. "Don't get drunk!"
means it is perfectly alright to drink a little bit. To be consistent,
those advocates would have you to affirm: "Be not over much wicked"
Eccl. 7:17 means it is alright to be moderately wicked! "let
not sin, reign
in your mortal body" Rom. 6:12 means there is nothing wrong with
sin, so long as it does not take control of one's life! "Be not conformed
to this world" Rom. 12:2 means that worldliness in moderate amounts
is alright, but it would be wrong for one to be completely conformed to this
world!
If drinking any amount of alcoholic
beverages is wrong, then why did not Paul say that elders and deacons should
not drink wine at all? Because such would most certainly have been misunderstood,
the word wine meaning what it does in the Bible. Paul did not intend to prohibit
drinking wine; but, remember that wine in the Bible is simply the juice of
the grape. Under the Law of Moses, the Nazarite could not drink wine (grape
juice) at all. In fact, he could not eat grapes, even if they were dried Num.
6:3. This is not what Paul was enjoining upon elders and deacons in the lord's
church. That is why he did not forbid drinking wine, period.
The expression, "not given
to wine," in I Tim. 3.3 and Tit. 1:7 in the King James version translates
the Greek word paroinos, which means literally "by or beside wine."
A marginal note says, already to quarrel, and offer wrong, as one in wine."
The American Standard Version renders the word, "no brawler," instead
of “not given to wine." The use of this particular Greek word lends absolutely
no support to the idea that drinking alcoholic beverages in small amounts
is acceptable.
The expressions, "not given
to wine," and "not given to much wine," differ more
in the Greek than they do in the English. The former seems to be, in the Greek,
a reference to the brawling disposition that results from drinking alcoholic
beverages; the latter seems to refer to the hold which alcohol has on those
who have imbibed it freely. The distinction between the two expressions is
certainly not a distinction between the amounts of alcoholic beverages to
which elders and deacons respectively can be addicted.
One
other observation with reference to these verses is in order. If the social
drinker's argument is any good, then what he has proved is not merely that
one can drink moderately, but that he can be moderately addicted. If "not
given to much wine" means one can drink a little bit, then it also
means one can be a little bit addicted. Is the social drinker ready to accept
this logical conclusion of his argument? What proves too much proves nothing.