WINE IN THE BIBLE: A BIBLICAL STUDY ON THE USE OF ALCOHOLIC BEVERAGES
A PREVIEW OF WINE IN THE BIBLE
Samuele Bacchiocchi, Ph. D., Andrews University
A comment I often hear when meeting readers of my books in different parts of the world, goes something like this: "I enjoyed immensely your book on . . . , but I must confess that I haven’t finished reading it yet." Reading only a portion of a book often means missing what could be the most important part of its content and failing to gain a complete picture of the subject presented.
Partly out of consideration toward those readers whose busy lifestyle makes it difficult to read a book through systematically to the end, and partly out of a desire to give at the outset an overview of the issues discussed, I decided to try something new. Instead of giving a summary of this book at the end by way of conclusion, I am presenting a preview of its content at the beginning. The concept of a preview is hardly new. The underlying assumption is that if a person likes the preview, he or she will be motivated to purchase the product. Applied to this study, it is my hope that an introductory preview will accomplish two objectives: (1) provide an overview of the various issues examined and conclusions reached; (2) stimulate readers to read the whole book to gain a fuller understanding of the many issues discussed.
This book addresses from a Biblical perspective the most prevailing, costly and destructive habit of our society, the drinking of alcoholic beverages.
A Look at the Drinking Problem. The study begins in Chapter 1 with a look at the drinking problem in America today and our Christian responsibility toward it. The drinking of alcoholic beverages by over 100 million Americans is rightly regarded by social analysts as America’s number-one public enemy. This "beloved enemy," as Jack Van Impe calls it,1 claims at least 100,000 American lives per year, 25 times as many as all illegal drugs combined.2
The economic cost to the American society of the use of alcohol is estimated by the National Institute on Alcohol Abuse and Alcoholism at $117 billion a year.3 This staggering figure includes the cost of premature deaths, reduced production and special treatments.
The real human cost of alcohol, however, transcends any statistical estimate of deaths, disabilities or dollar figures. A 1987 Gallup Poll indicates that 1 in 4 families are troubled by alcohol.4 This means that more than 61 million Americans are affected by some alcohol-related problems such as retarded children, divorce, violence in the home, crime, sickness and death.
A Christian Responsibility. Christian churches bear considerable responsibility for the inestimable human and economic costs of alcohol, because through their beliefs, teachings and preaching they are able to influence the moral values and practices of society, possibly more than does any other institution. For example, in the early part of this century evangelical churches played a major role in influencing the passing of the Eighteenth Amendment to the Constitution of the United States on January 16, 1919, outlawing the "manufacture, sale or transportation" of alcoholic beverages.
Since the repeal of Prohibition in 1933, however, most churches have abandoned their stand for total abstinence, encouragin " moderation" instead. Unfortunately, moderation has led over 18 million Americans to become immoderate drinkers,5 because alcohol is a habit-forming narcotic which weakens one’s capacity for self-control.
The moderationist position rests on the belief that Scripture condemns the immoderate use of alcohol but approves its moderate use. This belief is in turn based on the assumption that the Bible knows only of fermented wine ("one wine theory") which it considers as a divine blessing to be enjoyed with moderation. According to this theory, any condemnation of wine in the Bible refers not to the kind of wine, but to the amount consumed.
Moral or Medical Issue? By maintaining that the Bible sanctions the moderate use of alcoholic beverages, moderationists have led people to believe that drinking alcohol is not a moral but a medical issue. It is not a transgression of a God-given principle, but a habit which can harm one’s health, if abused. The elimination of any sinful connotation from the use of alcohol has had an enormous influence on the drinking habits of millions of Christians. It has provided Christians with an alleged Biblical and moral justification for drinking alcohol, thus depriving them of a Biblical and moral conviction for abstaining from intoxicating beverages.
In view of the immense influence the moderationist view has had on the drinking habits of millions of Christians, the major objective of this study has been to examine its fundamental assumption, namely, that the Bible sanctions a moderate use of alcoholic beverages. Since this assumption is dictated by the belief that the terms for "wine" in the Bible always mean "fermented wine," I began this investigation by ascertaining the Biblical and historical usage of such terms.
The Meaning of "Wine." The objective of the survey conducted in Chapter 2 was to ascertain if the terms used for "wine" in the Bible denote exclusively fermented wine or inclusively either fermented or unfermented wine. I traced the usage of the word "wine" backward, from English, to Latin, Greek and finally to Hebrew. The survey shows that the four related words—wine in English, vinum in Latin, oinos in Greek and yayin in Hebrew—have been used historically to refer to the juice of the grape, whether fermented or unfermented. This significant finding discredits the claim that the Bible knows only fermented wine, which it approves when used moderately. The truth of the matter is that the Bible knows both fermented wine, which it disapproves, and unfermented grape juice, which it approves.
"Wine" in Biblical Perspective. Building on the conclusions reached in Chapter 2, I proceeded in Chapter 3 to examine the reasons for the Biblical approval and disapproval of wine. What I found is that the positive references to "wine" have to do with unfermented and unintoxicating grape juice. Because of its natural and nourishing properties, grape juice was fittingly used to represent the divine blessing of material prosperity (Gen 27:28; 49:10-11; Deut 33:28), the blessing of the messianic age (Joel 2:18-19; Jer 31:10-12; Amos 9:13, 14), the free offer of God’s saving grace (Is 55:1), the wholesome joy God offers to His people (Ps 104:14-15; 4:7), and the acknowledgment of God through the use of grape juice as tithe, offerings and libations (Num 18:12; Deut 14:23; Ex 29:40; Lev 23:13).
On the other hand, the negative references to "wine" have to do with fermented and intoxicating wine. Some of the reasons Scripture condemns the use of alcoholic beverages are that they distort the perception of reality (Is 28:7; Prov 23:33); they impair the capacity to make responsible decisions (Lev 10:9-11); they weaken moral sensitivities and inhibitions (Gen 9:21; 19:32; Hab 2:15; Is 5:11-12); they cause physical sickness (Prov 23:20-21; Hos 7:5; Is 19:14; Ps 60:3); and they disqualify for both civil and religious service (Prov 31:4-5; Lev 10:9-11; Ezek 44:23; 1 Tim 3:2-3; Titus 1:7-8).
The Preservation of Wine. A major objection against the view that Scripture approves the use of unfermented grape juice is the alleged impossibility in Bible times of preserving grape juice unfermented. Thus, I devoted Chapter 4 to probing this popular assumption by investigating the testimonies of ancient writers regarding the art of preserving fruits and wines in general and grape juice in particular. To my surprise I discovered that the ancients were far more knowledgeable in the art of preserving fruits and wines than is generally believed.
Contrary to popular opinion, the problems the ancients encountered in preserving fermented wine were as great as, if not actually greater than, those faced in preserving unfermented grape juice. To prevent fermented wine from becoming acid, moldy, or foul-smelling, vintners used a host of preservatives such as salt, sea-water, liquid or solid pitch, boiled-down must, marble dust, lime, sulphur fumes and crushed iris.
In comparison to preserving fermented wine, preserving grape juice unfermented was a relatively simpler process. It was accomplished by boiling down the juice to a syrup, or by separating the fermentable pulp from the juice of the grape by means of filtration, or by placing the grape juice in sealed jars which were immersed in a pool of cold water, or by fumigating the wine jars with sulphur before sealing them. The use of such techniques clearly indicates that the means of preserving grape juice without fermentation were known and used in the ancient world. This conclusion is indirectly supported by the teachings and example of Jesus.
Jesus and Wine. The next logical step was to examine the major wine-related stories or sayings of Jesus since these are commonly used to prove that Christ made, commended, used and even commanded the use of alcoholic wine. In Chapter 5 I went into considerable detail to examine these claims. The conclusion of my analysis is that they are devoid of textual, contextual and historical support.
The "good wine" Jesus made at Cana (John 2:10) was "good" not because of its high alcoholic content, but because it was fresh, unfermented grape juice. This is indicated by external and internal considerations. Externally, contemporary authors, such as Pliny and Plutarch, attest that "good wines" were those which did not intoxicate, having had their alcoholic potency removed. Internally, moral consistency demands that Christ could not have miraculously produced between 120 to 160 gallons of intoxicating wine for the use of men, women and children gathered at the Cana’s wedding feast, without becoming morally responsible for prolonging and increasing their intoxication. Scriptural and moral consistency requires that "the good wine" produced by Christ was fresh, unfermented grape juice. This is supported by the very adjective used to describe it, namely kalos, which denotes that which is morally excellent, instead of agathos, which means simply good.
The "new wine" Jesus commended through the parable of the new wineskins (Luke 5:37-38; Mark 2:22) was unfermented must, either boiled or filtered, because not even new wineskins could withstand the pressure of the gas produced by fermenting new wine.
The self-description of Jesus as "eating and drinking" (Matt 11:19; Luke 7:34) does not imply that He used alcoholic wine, but rather that He freely associated with people at their meals and elsewhere. The phrase "eating and drinking" was used idiomatically to describe Christ’s social lifestyle.
The "fruit of the vine" Christ commanded to be used as a memorial of His redeeming blood (Matt 26:28-29; Mark 14:24-25) was not fermented wine, which in the Scripture represents human depravity and divine indignation, but pure unfermented grape juice, which is a fitting emblem of Christ’s untainted blood shed for the remission of our sins. This conclusion was established through a study of the language of the Last Supper, the Jewish Passover wine, the Passover law of fermentation, the consistency of the symbol and the survival of the use of unfermented grape juice at the Lord’s Supper. Most telling is the fact that Josephus calls the freshly squeezed grape juice "the fruit of the vine." This establishes unequivocally that the phrase was used to designate the sweet, unfermented juice of the grape. The evidences submitted shows that Jesus abstained from all intoxicating substances and gave no sanction to His followers for using them.
