Those who are of the pro-wine position feel they have the upper hand because of the seemingly “logical” arguments they put forth. They usually believe that only drunkenness is condemned in the Bible. Some of the arguments used by saved and unsaved alike, to “prove” that wine has God’s blessing are listed below:

1. The Bible says that Jesus made water into wine John 2
2. Jesus supposedly drank wine at the Last Supper Luke 22:17
3. Paul told Timothy to “drink a little wine for his stomach’s sake” 1Timothy 5:23
4. There was scarce, or polluted, water available for drinking, and so wine was used as a healthy substitute.
5. Because of the hot climate, grape juice could not be stored, but must have quickly fermented into wine.
6. The Jewish tradition then as now, was to drink wine at the feasts, and at meals.
7. The Jews accused Jesus of being a winebibber, which “proves” Jesus drank as least some wine.
8. Scholarly works, such as Strong’s Concordance (dictionary section), Thayer’s Lexicon, and a mountain of other books by noted biblical scholars, are in support of the idea that wine is God approved.

Each one of these points will be answered in these pages. If I have learned anything as a Christian, it is that the Bible is its own best defender, and that we need not fear to discuss any point of doctrine.

Chapter 1

The Facts of Wine and Vinegar Manufacture

One of the chief obstacles in understanding the Biblical teaching on wine, is that people have an inaccurate concept of how wine is made. I remember the shock of several of my children when they were very young, and they first found out that meat from the grocery store was the flesh of animals, and that milk comes from the underside of a cow. In our technologically sophisticated day, we often are ignorant of the most basic facts of life as they were practiced in times of old.

The Facts of Wine manufacture

The following excerpts are from the pages of the paperback book:

“The Art of Making Wine” Stanley F. Anderson with Raymond Hull Longmans Canada Limited The Alger Press Limited

1) Noah’s manufacture and use of wine (yayin). Gen. 9:20-27 (from page 1)

“The Bible reports that Noah invented the arts of vineculture and winemaking after the flood” Besides giving an incorrect analysis of the account of Noah being the first winemaker, which he likely was not, this book does not report the immoral result of his winemaking. Ignoring or downplaying the sin which alcohol brings into ones life is typical of those who favor wine. From this first portrayal of wine in the Bible and onward, it brought great sin into the lives of men and women.

2) The use of grapes to make wine (from page 4)

“The grape is the only fruit which contains all the ingredients, in the right proportions, for making perfect wines.”

Other fruits will also ferment, but will normally require added sugar for complete fermentation. Incomplete fermentation results in a very low level of alcohol content.

3) The “bloom” (from page 5)

“As the grape ripens, it develops a bloom, a cloudy appearance on its skin, rather like the mist you make by breathing on a cool window-pane. The bloom is actually a fine, waxy film covered with the microscopic cells of windborne wild yeasts and molds.”

The bloom is where the yeast came from in the pre-scientific winemaking era. The grapes in your local grocery store usually have been treated to kill the yeasts in the bloom. The bloom contains a mixture of what would be considered good, and, bad, yeasts and moulds for winemaking.

4) The “must” (from page 5)

“The ripe grapes are rushed from the vineyard to the winery, and immediately crushed. The stems are removed at this stage. They contain a lot of tannin, and if left in, would make the wine bitter. The quantity of tannin in the pips (seeds), is usually sufficient to make a flavorful wine. The remaining mass of juice, pulp, and seeds is called the “must”.

Therefore the “must” is the mass of crushed grapes. When you see pictures of people stomping, in a mash of crushed grapes, it is the “must” that they are stepping on in order to extract the juice from the grapes. Of coarse modern day wineries use machines to extract the grape juice.

5) Color of the wine (from page 5)

“Treatment of the must at this stage determines, in many cases, the colour of the finished wine. Some grapes, such as the Alicante variety, have red juice, so they will make only red wine. But in other varieties, such as Grenache, Mission, and Zinfandel, the red colour is not in the juice, but in the skins. The so called white grapes have green or yellow pigment.”

“So at this stage, for white wine, the juice is pressed out of the must and fermented without the skins in the vat, because the skins serve no purpose. For red wine however, the entire must is fermented for several days, while the alcohol extracts the desired amount of pigment from the skins.”

You could do a bit of experimenting yourself, as I did. Take a cluster of purple grapes and crush them. When you drain off the juice you will notice that it is tan colored. Now take another cluster of the same grapes, and after crushing them, boil the juice with the skins for 15 minutes (this simulates fermentation). The juice becomes as dark as the skins. Why then is grape juice purple colored in the store? For the same reason that butter is yellow in Wisconsin. The manufacturers added the color because that is what consumers have come to expect. A recent experiment by the Pepsi Cola company with clear colored Pepsi failed, because it wasn’t the color Pepsi drinkers came to expect.

6) Sulphiting and inoculating with wine yeast (from page 6)

“The sugar and acid content of the must is measured, and corrected if necessary. In the pre-scientific winemaking era, the must was allowed to start fermenting by itself. The wild yeast on the skins (in the bloom) would go to work, turning the grape sugar into alcohol. But this was a chance process. There was no knowing what kinds of yeast might be present. Results could be excellent with one batch, mediocre with a second, bad with a third. Or perhaps there might not be enough wild yeast to get a strong fermentation started, in which case molds or vinegar bacteria would take over and spoil the whole batch of must. To eliminate risk of loss, and to obtain a uniform product, modern winemakers inhibit the growth of the wild yeasts, moulds, and bacteria at this stage with sulphur dioxide. This process is usually called sulphiting. After sulphiting, the must is inoculated with a culture of selected wine yeast. These yeasts are bred over many years as carefully as racehorses, and chosen to give exactly the desired strength and flavor of the finished wine. A winemakers stock of yeasts is one of his most valued assets.”

The amateur winemaker also treats his must with sulfur dioxide. He then inoculates the must with wine yeasts purchased for that purpose.

It cannot be stressed too strongly how important it is to know that wine is made with yeast, if you miss this point, you can never come to the proper conclusions regarding this subject.

Yeast is called leaven in the King James Version of the Bible.

7) Spoilage bacteria and temperature during the fermentation process. (from page 7)

“The rising bubbles of gas carry with them particles of skin and pulp which float on the surface, forming what is called THE CAP. This cap must be broken up from time to time. If it is allowed to dry out, it forms a favorable breeding ground for spoilage bacteria. The primary fermentation generates considerable heat which is drawn off, if necessary, by circulating a refrigerant through coils running through the must, or by pumping the must through cooling-coils. For red wines the temperature of the must is kept below 85 degrees F., for white wines, below 65 degrees F.”

If the temperature rises above 85 degrees, the spoilage bacteria find the conditions very favorable, and the must will start to decay.

Now we can answer the assertion that in the hot Palestinian climate, grape juice could not be stored without turning into wine. The fact is, that above 85 degrees that grape juice would spoil, and not ferment.

The Facts of Vinegar manufacture

Many people may be surprised to find out how vinegar is made. Even more surprising, is that the particulars about vinegar are of great importance in understanding biblical teaching on wine. From the Code of the Nazarite, to the drink of the cross, vinegar is a substance of much significance.

Excerpts on vinegar making are from the pages of:

“The Good Cooks Book of OIL and VINEGAR” Michele Anna Jordan – author Addison Wesly – publisher Copyright 1992 pages 42 & 43

1) The legal definition of vinegar in the United States

“All types of vinegar must contain a minimum of four grams of acetic acid per 100 cubic centimeters and all must be a product of alcoholic fermentation and the subsequent acetic fermentation of one of the following liquids.” 1) the juice of grapes: wine vinegar 2) the juice of apples: vinegar, cider vinegar, apple cider vinegar 3) an infusion of barley malt or cereals, the starch in which has been converted by malt: malt vinegar 4) sugar syrup or refiners syrup: sugar vinegar 5) a solution of glucose or dextrose: glucose vinegar 6) dilute distilled alcohol: spirit, distilled, or grain vinegar

“Simply put, vinegar is the by-product of a single species of bacteria upon alcohol. In the presence of oxygen, acetobacters digest the alcohol in a liquid, producing acetic acid, which gives vinegar it characteristic sour taste.”

“Our word vinegar comes from the French, vinaigre, which means literally, wine sour: vin aigre.” Wine is fermented grape juice, and vinegar is fermented wine. Notice the definition of fermentation below.

Fermentation: A chemical decomposition of an organic compound induced by living organisms or by chemical agents.

Most of the kitchens of our western culture don’t use wine vinegar (or apple-cider vinegar). The wine vinegar that we see on store shelves, is the type of vinegar that was used throughout the ages. Wine vinegar, and apple-cider vinegar contain no alcohol, they are so named because they were made from either wine or alcoholic apple-cider.

Most homemakers use clear vinegar which is manufactured directly from alcohol, and is cheaper to buy.

We will call upon the facts of wine and vinegar manufacturing when interpreting the various portions of scripture that require it.

Chapter 2

Methods of Avoiding Fermentation

We have seen that there are physical laws governing the fermentation process. The liquid, sugar, and yeast must be in the proper proportions, and under the proper conditions for a successful fermentation. To avoid the onset of fermentation then, some element of this process needs to be defeated. Thus if we eliminate an element of the fermentation process, such as removing the yeast, no fermentation can take place. Or we could alter the balance of the elements, such as reducing the liquid volume, to prevent fermentation.

1) Using heat to destroy the yeast and prevent fermentation.

Quote from: “The Good Housekeeping Cookbook” (page 499 in section on yeast breads), by Dorothy B. Marsh, Good Housekeeping Book Division

“Because yeast is a living plant, too much heat can kill it’s action, while not enough heat can slow it down”

As any baker knows, yeast is used in bread to make it rise. The yeast feeds on the sugar in the recipe, and on natural sugars in the batter, creating carbon dioxide gas. Before adding yeast to the bread the baker usually activates the yeast by mixing it with warm water. Yeast is a living plant, and begins to revive and grow in the warm mixture. Care must be used not to overheat the water however, or the yeast will literally be cooked, killing it. Obviously then if the yeast is dead it cannot provide the fermenting action needed to raise the bread. This simple fact tells us how to avoid the fermentation process with grape juice. The ancients merely heated the juice until the yeast mold was killed. With no living yeast in the juice, fermentation could not begin. (This same process is still in use among those who make homemade grape juice.) The juice was then stored in the fruit cellar for up to one year.

It would be well to mention here that the juice would lose some it’s liquid volume if cooked for a prolonged period of time. This loss of volume would be advantageous both because less storage space would be needed to keep it at home, and because a traveler could more easily carry it with him. The juice would then be reconstituted with water, just as we do with fruit concentrates today.

All this is not to say that all Jews of the biblical ages wanted their juice to be unfermented. Only those who wanted to avoid the sin that attends alcohol would likely have bothered to prevent fermentation. The many accounts of drunkenness in the Bible, even by otherwise godly people, is undisputable. However the sin of some is not the sin of all in any age, and those believers who desire to honor God in any age, will do whatever it takes to put Him first.

Proverbs 23 – An Illustration Of The Physical Laws Of Fermentation

Proverbs 23 well illustrates the proper conclusions a person can come to, if they are aware of the facts of fermentation.

In Proverbs 23:29-35 we find the admonition against, and result of, intoxicating drink. The six sorrows of the drinker of wine are first brought to our attention.

1) Proverbs 23:29 Who hath woe? a passionate cry of grief or despair

2) who hath sorrow? unfulfilled desire, mental anguish, unhappiness

3) who hath contentions? squabbling, disagreements, disputes

4) who hath babbling? normally translated “complaint” in the KJV, prating, running on verbally

5) who hath wounds without cause? bruises, cuts, injuries

6) who hath redness of eyes? bloodshot, sore, and pained eyes

Notice that this sin begins by seeking wine, (“they that go to seek” vs. 30) i.e. going to the tavern, or going to the store to bring it home.

The sin continues by drinking that which was illicitly sought after. (“they that tarry long”)

Proverbs 23:30 They that tarry long at the wine (yayin); they that go to seek mixed wine (mamcak Strong’s number 04469)

The end of the sin is complete drunkenness, and all of the woes that accompany it.

The admonition to refrain from wine begins anew in verse 31 with the injunction to not even look at it. Looking can turn into longings of the heart.

Proverbs 23:31 Look not thou upon the wine (yayin) when it is red, when it giveth his colour in the cup, when it moveth itself aright.

Eve looked, and then yielded to sin.

Genesis 3:6 And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.

David looked, and then yielded to sin.

2Saamuel 11:2 And it came to pass in an eveningtide, that David arose from off his bed, and walked upon the roof of the king’s house: and from the roof he saw a woman washing herself; and the woman was very beautiful to look upon. 3 And David sent and enquired after the woman. And one said, Is not this Bathsheba, the daughter of Eliam, the wife of Uriah the Hittite? 4 And David sent messengers, and took her; and she came in unto him, and he lay with her; for she was purified from her uncleanness: and she returned unto her house.

Verse 31 tells us when the wine is to be avoided when it is red, and when it moves.

Proverbs 23:31 Look not thou upon the wine (yayin) when it is red, when it giveth his colour in the cup, when it moveth itself aright.

As previously noted in the section on the fermentation process, wine takes its red (or dark) color from the skins of the grapes during fermentation. The Bible is telling us that wine is to be avoided when it is red, that is, when the fermentation process has taken place and the juice has taken on the pigment of the skins. Some might say that the wine is red because it is being seen through the bloodshot eyes of the drinker. That is just plain foolishness. If the person were already drunk, and it is then far too late to avoid the effects wine. The curse of verse 29 “who hath redness of eyes”, would already apply to such a person, making the admonition to abstain meaningless.

But there is a further word of caution in verse 31.

31 Look not thou upon the wine (yayin) when it is red, when it giveth his colour in the cup, when it moveth itself aright.

Besides not looking at the wine when it has taken on the telltale color of fermentation, we are to avoid it when “it moveth itself aright”. Again the laws of fermentation tell us how to interpret this. During the fermentation process the “must” bubbles, as carbon dioxide gas is produced. Therefore when the wine is moving itself as it becomes an intoxicant, and is to be avoided. There are those who would say that it “moveth itself” because of the unsteady condition of the drinker. However as noted before, if the effects of drunkenness are already evident in the drinker, it is far to late to avoid this liquid and the sins of drunkenness. The injunction not to sin at all, by avoiding this substance completely, is clearly presented in this portion of the Bible.

Again, it is obvious that alcohol, sexual sins, and foul language go together, as stated in verse 33.

Proverbs 23:33 Thine eyes shall behold strange women, and thine heart shall utter perverse things.

Even though the drinker is greatly harmed by his sin, the chains of alcohol draw him again and again to it.

Proverbs 23:34 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.

What then is the result of first looking, and then tarrying? It is the fruit of this sin. Verse 32, the stupefying effect of a poisonous snake bite, verse 33 immorality and a foul mouth, verse 34 loss of equilibrium, verse 35, numbness, beatings, and addiction. Why on earth would anyone want to do this to themselves? Only the devil could blind men so completely as to make them think this is normal.

Chapter 3

The Miracle Of Cana – A Commentary by Ernst Klaus revised 4/27/2009

The turning of water into wine at the marriage feast of Cana is beyond doubt the single most misused scripture used to affirm that Jesus approved of the drinking of alcohol. Because of the primacy of this argument, it is necessary to give the fullest possible explanation of the biblical account of this miracle. In this section we will deal not only with the reasons why the wine was actually grape juice, but as completely as possible with the entire range teaching that this miracle is intended to present.

The miracles of Jesus are actually parable object lessons. Truths are sometimes presented in such a way, that the reader of scripture must apply himself very diligently to discover them. We sometimes see the apostles coming to Christ after He told a parable, and asking for the explanation. At one point, Jesus questioned their lack of understanding of even the simplest parables.

Mark 4:13 And he said unto them, Know ye not this parable? and how then will ye know all parables?

At other times there was no doubt as to the message of the parable, and even the enemies of Jesus understood its implications.

Mark 12:12 And they sought to lay hold on him, but feared the people: for they knew that he had spoken the parable against them: and they left him, and went their way.

As with the parables, the miracles are rich in symbolism. In the parables, leaven represents sin, and in the miracles leprosy represents sin. In curing leprosy, Jesus illustrates His power over sin as well. He can make the leper clean, and He can make the sinner clean. Such is the purpose of the miracles, to teach truths about Himself and the Kingdom of God.

John 2:1 And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: 2 And both Jesus was called, and his disciples, to the marriage. 3 And when they wanted wine, the mother of Jesus saith unto him, They have no wine. 4 Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come. 5 His mother saith unto the servants, Whatsoever he saith unto you, do it. 6 And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. 7 Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. 8 And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it. 9 When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom,

10 And saith unto him, 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. 11 This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.

Statement Of Affirmation:

This miracle is the announcement to the world of the purpose of Jesus’ ministry. This miracle is a picture of the blood atonement of Christ, and of the superiority of the blood of Christ over the works of the law.

Alcoholic wine, which is made with leaven, cannot fulfill that picture, but only corrupt it. The unleavened juice of the vine is uncorrupted, and perfectly fulfils the picture of Christ’s blood.

End Of Statement

Verse 1 And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:

In this first verse God is connecting this miracle to what had happened three days previously. A careful study will reveal that it cannot be stated with any degree of certainty what event had occurred three days previous to this marriage. What we can recognize is that God has inserted that number here for a reason. The fact that there were three days from the crucifixion to the resurrection cannot be ignored. This is of course an important timeline, as Jesus later pointed out to the Pharisees.

Matthew 12:40 For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth.

The mention of Jesus’ mother is important to this miracle as well. It was she that God used to bring Christ into the world. Her faith in believing the words of the angel, are a contrast to the unbelieving heart of Zacharias, the father of John the Baptist. Gabriel told each of a miraculous birth, but only one believed immediately. Now here at Cana, Mary’s’ faith would again be evident, and God would use it

Verse 2 And both Jesus was called, and his disciples, to the marriage.

Of course we also see that the occasion of this miracle is a marriage. Jesus did not come to the Cana marriage feast alone, for His disciples were called as well. The time is again coming when all of Jesus’ disciples will be called together to a marriage feast with Him.

Revelation 19:9 And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.

Luke 12:37 Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them.

Therefore this marriage supper at Cana, is a picture of that future supper where Christ Himself shall receive His bride.

Verse 3 And when they wanted wine, the mother of Jesus saith unto him, They have no wine. Somehow, Mary became aware of a need. If the need could have been humanly met, it would have been. The difficulty seemed insurmountable. I often think of King Asa when there is a need. Asa had a testimony as a good king.

IIChronicles 14:2 And Asa did that which was good and right in the eyes of the LORD his God:

But in time of Asa’s greatest need, he forgot God.

IIChronicles 16:12 And Asa in the thirty and ninth year of his reign was diseased in his feet, until his disease was exceeding great: yet in his disease he sought not to the LORD, but to the physicians.

Mary did not forget, and although she had never seen her divine Son perform a miracle, she expressed her faith in Him by communicating the dilemma to her Son as a simple statement of need.

Jesus responded to Mary with two statements. The first is “Woman, what have I to do with thee?”.

Verse 4 Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come.

Although throughout the New Testament Mary is referred to as Jesus’ mother, it is never recorded in the Bible that Jesus called her “mother”. Here in verse four He calls her “woman”. Especially now, as Jesus has entered into His public ministry, He finds it appropriate to equate her and all his physical kin with those who serve Him faithfully.

Matthew 12:50 For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.

It is revealing to compare Jesus’ answer to Mary, with His answer to the woman of Canaan who had a daughter vexed with a devil. He also calls this person “woman” in verse 28.

Matthew 15:22 And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil. 23 But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us. 24 But he answered and said, I am not sent but unto the lost sheep of the house of Israel. 25 Then came she and worshipped him, saying, Lord, help me. 26 But he answered and said, It is not meet to take the children’s bread, and to cast it to dogs. 27 And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters’ table. 28 Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.

Jesus words to Mary “Woman, what have I to do with thee?”, are essentially the same as those He spoke to the woman of Canaan. Neither Mary nor the Canaanite woman was offended at Jesus. Rather they overcame a seeming rebuke to express an unquenchable faith in what Jesus could do for them. Clearly in their humility they had passed a test of faith. And faith is shown to be an absolute necessity to access what Jesus has to offer. Therefore the answer to Jesus’ question “what have I to do with thee?” is whatever my faith will allow!

Verse 4 Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come.

Continuing in verse four, we find Jesus also makes the statement: “mine hour is not yet come“.

The “hour” that Jesus is speaking of is the time of His suffering and death. Jesus would again speak of His death using the term “this hour”.

John 12:27 Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.

John 12:32 And I, if I be lifted up from the earth, will draw all men unto me. 33 This he said, signifying what death he should die.

While Mary spoke of the need for drink, Jesus spoke of the hour of his death. This same type of conversation also took place between Jesus and his half-brothers. Here Jesus uses the phrase “my time”.

John 7:3 His brethren therefore said unto him, Depart hence, and go into Judaea, that thy disciples also may see the works that thou doest. 4 For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world. 5 For neither did his brethren believe in him. 6 Then Jesus said unto them, My time is not yet come: but your time is alway ready.

Jesus stated to his brothers in verse 6 that the hour of His suffering had not yet come, but that their time to accept the atonement that His death would provide was ready and waiting.

In Jesus’ response to Mary we find the intent of the miracle to come. It will illustrate the purpose of Christ’s coming to this earth. His death on the cross and shedding of His blood for sins.

Mary, thus energized by faith, acts upon it.

Verse 5 His mother saith unto the servants, Whatsoever he saith unto you, do it.

Mary has commanded the servants. However it must be noted that she is not the governor of the feast. She is a guest called to the wedding, and no more. But look how her faith has prevailed. She has infected others with it, and they move to do her bidding. She has directed them to serve Christ, and made them willing. They will now do whatsoever He says to do. We should also heed her words. “Whatsoever he saith unto you, do it.”

There are three things to comment on in verse six. The first is the number and materiel of the waterpots.

Verse 6 And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece.

It has been generally established that the number six represents man in the Bible. Man was created on the sixth day. Therefore these six waterpots represent something about man, but what? I believe that the stony materiel that here represents the heart of unregenerate man.

Ezekiel 11:19 And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh:

In the previous verse, God tells us that the heart of stone is not good. It is a heart that does not follow after God. God’s desire it to replace the stone with that which is pliable and workable in His hand. The heart of stone is not one that has a right spirit before God.

The second thing of note in verse six is the use of the waterpots.

Verse 6 …after the manner of the purifying of the Jews…

These six waterpots were used for ritual purifying, and represent the Old Testament Law of the Jews. Jesus shows in this miracle that the works of the Law needed to be replaced with the blood of Christ.

The symbolism of Jewish ritual washing has been well established in scripture. The Jews of Jesus day had come to the place in their religion, where washing with water literally took away their uncleanness (sin). Pilate used the ritual of hand washing to place the blame for his sin on the Jews. They understood full well that he was using their own religious practices against them, and agreed to it wholeheartedly!

Matthew 27:24 When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it.

Verse 6 …containing two or three firkins apiece. (two and one half firkins)

A firkin was a little less than 9 gallons. ( Two or three firkins, lets say two and a half ) 2.5 x 9 gallons x 6 waterpots = 132 gallons

The fact of the great amount of juice tells us that it is sufficient for all that require it. The marriage feast would at last have no lack of that which was so necessary. But the amount of liquid is also a testament to the fact that the liquid could not have been alcoholic wine.

Jumping down to the comments of the governor of the feast in verse 10 for a moment, we see that there is no injunction to be careful to drink only a small amount of the drink provided.

But first lets look at the Greek word “methuo” which is translated as “well drunk” in verse 10.

The Greek word “methuo”

KJV Usages From The Online Bible 3184 methuo AV-be drunken 5, have well drunk 1, be made drunk 1; 7

Every instance of the word methuo in the Bible is translated as “drunken”, except here in John 2:10. For example lets look at Matthew 24:48-49

Matthew 24:48 But and if that evil servant shall say in his heart, My lord delayeth his coming; 49 And shall begin to smite his fellowservants, and to eat and drink with the drunken (methuo);

This tells us that the marriage ceremony had been continuing for some time, and that the guests were completely filled with the drink provided by the bridegroom. Now we can proceed to see how Jesus provides abundant drink after what man has provided has been exhausted and fount to be completely insufficient.

Verse 10 …and when men have well drunk (methuo)

There is much discussion in our society these days on whether a bartender is responsible for the drunken condition of those he has provided with alcoholic drink. This is especially true when a serious car accident, or family disturbance ending in injuries is perpetrated by the drunken person that the bartender has served. With that in mind lets look at the following verse.

Habakkuk 2:15 Woe unto him that giveth his neighbour drink, that puttest thy bottle to him, and makest him drunken also, that thou mayest look on their nakedness!

Proverbs 23:33 Thine eyes shall behold strange women, and thine heart shall utter perverse things.

It is obvious that alcohol and sexual sins go together, as Habakkuk 2:15 and Proverbs 23:33 make clear. Is it reasonable to assume that just because the bartender didn’t intend for bad to happen through his action of providing alcoholic drink, that he is innocent of whatever evil may follow his actions? Jesus provided a great amount of juice for the feast, and if it were alcoholic, it is entirely reasonable to assume that some would have become inebriated.

Another thing to consider is whether Christ would put a limit on the blessings He provides.

Song 5:1 I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved.

The garden feast of the Song Of Solomon gives us a good idea of the limits of God’s blessings. There are none! As is stated in the verse above, “drink abundantly”, without shame, limit, or harm. So too, Jesus gave the drink of the marriage feast without limit, and it would certainly be without harm.

Verse 7 … Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim.

After the waterpots were filled, the water became the pure unleavened juice of the grape, which represents the blood of Christ.

How do we know this? From the last supper. The drink of the Last Supper represents the blood of Christ

It is important to note that the word “wine” is never used of the drink of the last supper.

The Old Testament required that nothing made with leaven could be found in the house during the Passover

Exodus 12:19 Seven days shall there be no leaven found in your houses: for whosoever eateth that which is leavened, even that soul shall be cut off from the congregation of Israel, whether he be a stranger, or born in the land.

Of course leaven is yeast. Leaven is very often used in the Bible to represent sin. Luke 12:1 In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.

1Corinthians 5:8 Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.

We know and are sure, that the bread of the Lord’s Table must be unleavened, because that bread represents the body of Christ, and His body cannot be represented with something that contains the substance that is the picture of sin.

Mark 14:22 And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eat: this is my body. The unleavened bread clearly representing the sinless body of Christ.

Mark 14:23 And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it. 24 And he said unto them, This is my blood of the new testament, which is shed for many.

The unleavened drink clearly representing the sinless blood of Christ.

How then, can the drink that represents the pure sinless blood of Christ be leavened? In even greater measure than the bread, the drink that which represents the atoning blood of Christ cannot contain the substance that represents sin.

And, where did this unleavened juice come from, if all of the grape juice of Palestine were allowed to ferment and become wine? It is obvious that there must have been unfermented juice available to the Jews in order to properly fulfill this picture of Christ’s blood at the Passover.

Verse 8 And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it. These waterpots were stationary. Two and one half firkins of juice in each one would weigh about 154 pounds ( 22 gallons times 7 pounds per gallon ). Add to that the weight of the stone waterpots and the total weight would probably have been around 300 pounds. Since the servants were told to draw out some of the juice, they would have used a small pail or a ladle, and taken it to the governor of the feast. Verse 9 When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: ( but the servants which drew the water knew;) the governor of the feast called the bridegroom,

The terms the ruler of the feast and the governor of the feast refer to the same person. The governor of the feast represents God the Father, because it is God the Father who determines what is an acceptable offering for sin.

That God the Father is in charge of the wedding, is illustrated in the parable of the wedding feast. Notice in the following parable how the King, the Father, takes care of the wedding details.

Matthew 22:1 And Jesus answered and spake unto them again by parables, and said, 2 The kingdom of heaven is like unto a certain king, which made a marriage for his son,

The juice is offered to the governor, who tastes it and declares it a higher quality that that which was previously available.

In verse 9, the bridegroom is recognized by the governor of the feast as the provider of the juice. Jesus is the bridegroom and we are the bride. We recognize Jesus as the provider of our salvation through the provision of his blood. The bridegroom is called into the presence of the one who has the power to decide the value of that which is provided. Verse 9 And saith unto him, 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.

Although the earthly governor of this feast didn’t know it, he was speaking the words that God the Father would say to Christ. The old covenant of the law could never take away sin. It merely served as a schoolmaster to show us the uselessness of our own efforts toward salvation.

The Bible declares that the new covenant of the New Testament in Christ is better than the old covenant of the law.

Hebrews 8:6 But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.

Hebrews 8:13 In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away.

Galatians 4:4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,

To review the purpose of this miracle.

Verse 1 – It was a picture of the future marriage feast of the Lamb and of the blood atonement and resurrection. Verse 2 – Jesus and his disciples will be present at this marriage feast. Verse 3 – There was a recognition of a need that only Jesus could fulfill. Verse 4 – Faith was a necessary component of accessing that which Christ would provide at His “hour”. Verse 5 – Action was a necessary component of accessing that which Christ would provide. Verse 6 – 7 The provision of the Law was deficient to the needs of man. Verse 8 – Christ presented His blood in the New Covenant Verse 9 – Christ is called before the Father to hear the pronouncement of the value of His blood. Verse 10 – The blood of Christ is declared superior to the Law.

Some principles we can note in this miracle.

The miracle will be of like character as the doer of the miracle. Jesus have not have to tell them to drink too much. If this were wine, then would they have to switch to some other beverage after the first, second, or third cup? Were the children allowed to drink? Could they drink intoxicating wine abundantly without ungodly results?

Chapter 4

Hebrew Words Translated as “Wine”

Probably the greatest hurdle for those who wish to teach the truth about the subject of wine, is the problem of communicating the definitions of the various Hebrew words which are so translated into the English. To the average Bible reader, wine is wine. In other words, those who propose that wine may not be wine after all, but some other substance, are going to be fighting an uphill battle. However the news is not all bad. The Bible itself very clearly verifies that the substance called wine, may be in some instances something else entirely. Again, the careful exploration of the texts involved will render a different picture than the furtive glance.

It will be well to note here that the etymology of several of the Hebrew words in question are a subject of some dispute. The subject of wine is not alone in this battle over etymology. Many who teach infant sprinkling believe that the Greek word, baptizo, means to “wash”. Those who teach baptism by immersion assert that it means “to dip”. You can see that where doctrinal lines are concerned, the etymology of the word takes on a greater significance. Although determining the origins of a word may involve some “educated guessing”, the proof of its correctness will lie in the ability to apply the etymology in present contexts. In other words, if the present day usage cannot be reconciled with the previously assumed etymology, the etymology becomes suspect.

Of course it is also true that some words have departed so far from their origins, that their etymology becomes essentially insignificant.

Knowing the semantic range of a word is also vitally important to determining its usage in any given passage in the Bible. All words have a semantic range to one degree or another. The etymology of a word, and the many contexts it is found in, are the most useful tools in determining its range of use.

Some words can be thought of as “generic” words. If I were visiting at someone’s house they might offer me apple cider to drink. Apple cider may be non alcoholic, or it could be “hard”, having alcohol. I would probably have some idea of which kind of apple cider it is depending on the person I was visiting.

The various Hebrew words which are translated as “wine” are subject to the same rules. Lets look at just a few of the many Hebrew words that are translated “wine”.

Credit must be given here to Robert Teachout. In his 462 page doctoral thesis “The Use Of Wine In The Old Testament”, he expounds in a most scholarly way upon the various Hebrew words which are pertinent to this subject. Any one desiring the fullest possible understanding in this subject should procure his thesis which is available at the UMI ProQuest online dissertation service. The cost for a loose-leaf edition is about $50.

The Hebrew word “yayin”

KJV Usages From The Online Bible 03196 yayin AV-wine 137, vine 1, banqueting 1, winebibbers + 05433 1; 140

The word most often translated as “wine” in the Hebrew is “yayin”. A careful analysis of the contexts this word is found in will reveal whether it is alcoholic or not.

The following verse is an obvious example of yayin as an alcoholic drink. As is often the case, drunkenness and sexual sins resulted from the use of this substance.

Genesis 19:33 And they made their father drink wine (yayin) that night: and the firstborn went in, and lay with her father; and he perceived not when she lay down, nor when she arose.

The very definition of yayin as an intoxicant is given in the next verse.

Proverbs 20:1 Wine (yayin) is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise.

Rulers should have nothing to do with it, because no-one knows what their drinking will lead to. This injunction is against what might happen, not what is intended to happen.

Proverbs 31:4 It is not for kings, O Lemuel, it is not for kings to drink wine (yayin); nor for princes strong drink: 5 Lest they drink, and forget the law, and pervert the judgment of any of the afflicted.

Few people realize that God actually uses sarcasm to describe the fate of the wicked. Those that stiffen their neck at the call of God could experience His retribution in their time judgment.

Proverbs 1:25 But ye have set at nought all my counsel, and would none of my reproof: 26 I also will laugh at your calamity; I will mock when your fear cometh; 27 When your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. 28 Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me: 29 For that they hated knowledge, and did not choose the fear of the LORD: 30 They would none of my counsel: they despised all my reproof.

I chose the previous verses to illustrate the following verse, where God is using sarcasm toward the person who is so far from desiring the presence of God, that God has given him over to his sin, and will have nothing more to do with him. This person is enjoined to become so drunken that he actually loses his memory.

Proverbs 31:6 Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts. 7 Let him drink, and forget his poverty, and remember his misery no more.

Then there is the use of the word yayin not as an intoxicant, but as good and harmless grape juice. What is gathered out of the field? Not alcohol!

Jeremiah 40:10 As for me, behold, I will dwell at Mizpah to serve the Chaldeans, which will come unto us: but ye, gather ye wine (yayin), and summer fruits, and oil, and put them in your vessels, and dwell in your cities that ye have taken.

And what is in the winepress? Again, not alcohol. This describes the substance in the process of being treaded out.

Jeremiah 48:33 And joy and gladness is taken from the plentiful field, and from the land of Moab; and I have caused wine (yayin) to fail from the winepresses: none shall tread with shouting; their shouting shall be no shouting.

The account of Melchizedek can help in our understanding of “yayin” as grape juice. Melchizedek brought bread and wine (grape juice) to Abraham after the slaughter of the kings. Remember that leaven as a type is representative of that which is sinful. Here are some verses on leaven and the sacrifices and Passover.

Genesis 14:18 And Melchizedek king of Salem brought forth bread and wine (yayin): and he was the priest of the most high God.

I will go out on a limb and say that I believe Melchizedek was bringing forth the substances which would later represent Christ’s body and blood. Why else would he bring what he did? Therefore my position is that the wine was unleavened, and that Abraham was in some way given a picture of Christ’s death.

The Hebrew word “shekar”

KJV Usages From The Online Bible 07941 shekar AV-strong drink 21, strong wine 1, drunkard 1; 23

The etymology of the work shekar is especially useful to this discussion, because it carries with it the idea of “abundance”. When this word is used of alcoholic wine, drunkenness always results. When it is used of grape juice, blessing is the result. Some might be tempted to believe that strong drink is something more alcoholic than wine. However the apparatus to distill alcohol wasn’t available in Palestine during the biblical period.

Several instances of the wrongful use of shekar are presented below.

Isaiah 5:11 Woe unto them that rise up early in the morning, that they may follow strong drink (shekar); that tarry late into the night, till wine inflame them!

Isaiah 28:7 And even these reel with wine, and stagger with strong drink; the priest and the prophet reel with strong drink (shekar), they are swallowed up of wine, they stagger with strong drink (shekar); they err in vision, they stumble in judgment.

However God approved of the drink that His people drank during the special time of worshipping Him in Jerusalem.

Deuteronomy 14:26 and thou shalt bestow the money for whatsoever thy soul desireth, for oxen, or for sheep, or for wine, or for strong drink (shekar), or for whatsoever thy soul asketh of thee; and thou shalt eat there before Jehovah thy God, and thou shalt rejoice, thou and thy household.

The Hebrew word “shakar”

KJV Usages From The Online Bible 07937 shakar AV-drunken 12, drunk 4, filled with drink 1, abundantly 1, were merry 1; 19

The word shakar is the verb form of the noun shekar., and is very helpful in coming to an understanding of shekar.

Shakar also has the ilea of abundance. When that abundance is united with alcoholic wine, there is drunkenness, and as illustrated in Lamentations 4:21, nakedness.

Genesis 9:21 and he drank of the wine, and was drunken (shakar). And he was uncovered within his tent.

Lamentations 4:21 Rejoice and be glad, O daughter of Edom, that dwellest in the land of Uz: The cup shall pass through unto thee also; thou shalt be drunken (shakar), and shalt make thyself naked.

The very same word which is so often translated drunkenness, is translated quite differently when that abundance is united with harmless grape juice. In the following verse the King James translators recognized that the godly character of Joseph could never allow the passage to be translated as a drunken feast. KJV Genesis 43:34 And he took and sent messes unto them from before him: but Benjamin’s mess was five times so much as any of theirs. And they drank, and were merry (shakar) with him.

Numerous modern translators do not exercise the same principles. Here is the same verse translated by Jay P. Green Sr. in his formal equivalence Literal Version of 1985. LITV Genesis 43:34 And one carried portions from before him to them, and Benjamin’s portion was greater than the portions of all of them, five hands. And they drank and were drunken (shakar) with him.

Again, the King James translators recognized that the following verse was speaking of joy, abundance, and blessing.

KJV Song 5:1 I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly (shakar), O beloved.

This time Mr. Green decided not to translate the word shakar as drunken, choosing rather to go with the idea of abundance. Apparently in this context his hermeneutical inclinations overwhelmed his love of the literal translation of words.

LITV Song 5:1 I have come into My garden, My sister, My spouse; I have gathered My myrrh with My spice. I have eaten My honeycomb with My honey; I have drunk My wine with My milk. Eat and drink, O friends; yea, drink fully (shakar), beloved ones.

However the translators of the Contemporary English Version, put forth by the American Bible Society, decided that the message of this verse needed to be a little stronger than simple abundance.

CEV Song 5:1 My bride, my very own, I come to my garden and enjoy its spices. I eat my honeycomb and honey; I drink my wine and milk. Eat and drink until you are drunk (shakar) with love.

The Hebrew word “tiyrowsh”

KJV Usages From The Online Bible 08492 tiyrowsh AV-wine 38; 38

The vineyard epitomizes the blessing which God choose to give his people Israel. The Hebrew word tiyrosh is a word often used in this context.

Though the lexicon defines tiyrosh as wine, in reality it is usually grape juice. Because it is often found in the same verse as yayin, the normal Hebrew word for wine, tiyrosh is often translated as “new wine”. However when tiyrosh is alone in a verse, it is sometimes translated merely as “wine”, or as “sweet wine”.

Somehow the idea that no-one would want to drink grape juice when wine was available has infiltrated out thinking. In the next verse we find that even Pharaoh enjoyed grape juice, when he could have had any drink in the kingdom.

Genesis 40:11 And Pharaoh’s cup was in my hand: and I took the grapes, and pressed them into Pharaoh’s cup, and I gave the cup into Pharaoh’s hand.

Isaac mistakenly blesses Jacob with the fruits of the field and vine.

Genesis 27:26 And his father Isaac said unto him, Come near now, and kiss me, my son. 27 And he came near, and kissed him: and he smelled the smell of his raiment, and blessed him, and said, See, the smell of my son is as the smell of a field which the LORD hath blessed: 28 Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine (tiyrosh).

Moses speaks to the people of the promised land.

Deuteronomy 7:12 Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the LORD thy God shall keep unto thee the covenant and the mercy which he sware unto thy fathers: 13 And he will love thee, and bless thee, and multiply thee: he will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine (tiyrosh), and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which he sware unto thy fathers to give thee.

The fact that the land produced an abundance of grape juice was a testimony to the material blessings which God had given the Israelites.

Zechariah 9:17 For how great is his goodness, and how great is his beauty! corn shall make the young men cheerful, and new wine (tiyrosh) the maids.

The world says that the alcohol is what makes the maids cheerful, by lessening their inhibitions perhaps. How does corn then make the young men cheerful? Certainly not because it is intoxicating, but because of their joy in receiving the harvest that had been so long in coming. Our cultural imprinting can be a great hindrance in understanding these kinds of passages properly.

Juice was one of the items which were offered in the sacrificial system, and God was cheered to see their willing obedience in offering it. This cheer cannot come from the process of alcohol’s affect on the brain, for that would be sinful. The idea of cheer in God and man has nothing to do with alcohol, which brings only sin and misery.

Judges 9:13 And the vine said unto them, Should I leave my wine (tiyrosh), which cheereth God and man, and go to be promoted over the trees?

How does wine cheer God? God is cheered when His people make proper use of the blessings He has provided them. Could anyone say that the cheer God feels is the result of drinking alcoholic wine?

Some people would like to use the examples of David getting Uriah drunk, or Absalom getting Amnon drunk, to prove that wine was used as a drink. I would only ask this, what was the spiritual state of David and Absalom during these incidents, if not devilish and murderous. Notice how wine was used as a means to deceive Uriah and Amnon to their own hurt. Truly wine is a mocker (Pr. 20:1). As for Uriah, the taste of wine had captured even his upright heart, as it had Noah’s, so long before. Truly the drinking of wine leads unavoidably to drunkenness, even in the saints of God.

Consider the account of Absalom’s conspiracy against his brother Amnon.

2Samuel 13:28 Now Absalom had commanded his servants, saying, Mark ye now when Amnon’s heart is merry with wine, and when I say unto you, Smite Amnon; then kill him, fear not: have not I commanded you? be courageous, and be valiant. 29 And the servants of Absalom did unto Amnon as Absalom had commanded. Then all the king’s sons arose, and every man gat him up upon his mule, and fled.

The so called merriment of alcohol was intended to lull Amnon into a stupor so he could be more easily murdered! The result of drinking alcohol is never good.

And the account of David and Uriah.

2Samuel 11:13 And when David had called him, he did eat and drink before him; and he made him drunk: and at even he went out to lie on his bed with the servants of his lord, but went not down to his house.

David wanted Uriah to become drunk and go to his house so that David’s sin could be hid. Where the sin of social drinking didn’t suffice, murder did!

And the account of Nabal.

1Samuel 25:36 And Abigail came to Nabal; and, behold, he held a feast in his house, like the feast of a king; and Nabal’s heart was merry within him, for he was very drunken: wherefore she told him nothing, less or more, until the morning light.

Nabal’s heart was merry in his drunkenness, that is the biblical definition presented here. God struck him down for being such a wicked man.

So, how merry did wine really make these men. Not much!

Notice in Judges 9:13 that the vine asks if it should leave its “wine”. Is it wine or grape juice found in the cluster of grapes? We know that it is juice that the vine would have to leave, for the vine could never leave alcoholic wine.

Judges 9:13 And the vine said unto them, Should I leave my wine (tiyrosh), which cheereth God and man, and go to be promoted over the trees?

Where is the “new wine” found? What does that say about what it is?

Isaiah 65:8 Thus saith the LORD, As the new wine (tiyrosh) is found in the cluster, and one saith, Destroy it not; for a blessing is in it: so will I do for my servant’s sakes, that I may not destroy them all.

Is it wine or grape juice that bursts out of the press?

Proverbs 3:10 So shall thy barns be filled with plenty, and thy presses shall burst out with new wine (tiyrosh).

It is likely that the term “best wine” in the next verse congers up images of alcohol in your mind. In our culture the “best wine” is that which has been aged well and come from a fine vintage (favorable growing season). Few in this culture would ascribe the term “best wine” to grape juice. However the truth is, that the “best wine” is that which is the result of the first pressing. Later batches may come from a second or third pressing and be of lower quality. This is true of both grape juice and alcoholic wine. Notice how our thought patterns are affected by western culture. What about the miracle at Cana, where it was said that the best was saved for last? Notice also that in the next verse the word tiyrosh is translated as “wine” instead of the phrase “new wine” as is customary.

Numbers 18:12 All the best of the oil, and all the best of the wine (tiyrosh), and of the wheat, the firstfruits of them which they shall offer unto the LORD, them have I given thee.

Hezekiah had storehouses for grape juice.

2Chronicles 32:27 And Hezekiah had exceeding much riches and honour: and he made himself treasuries for silver, and for gold, and for precious stones, and for spices, and for shields, and for all manner of pleasant jewels; 28 Storehouses also for the increase of corn, and wine (tiyrosh), and oil; and stalls for all manner of beasts, and cotes for flocks.

Nehemiah had storehouses for grape juice.

Nehemiah 13:5 And he had prepared for him a great chamber, where aforetime they laid the meat offerings, the frankincense, and the vessels, and the tithes of the corn, the new wine (tiyrosh), and the oil, which was commanded to be given to the Levites, and the singers, and the porters; and the offerings of the priests.

Here it is the sweet wine which is treaded upon, obviously still in the fruit, just as the olive oil is still in the olives while the treading is taking place.

Micaih 6:15 Thou shalt sow, but thou shalt not reap; thou shalt tread the olives, but thou shalt not anoint thee with oil; and sweet wine (tiyrosh), but shalt not drink wine (yayin).

The following passage in Hosea, is one of few place where tiyrowsh is spoken of in a negative way. Looking at the verse we can see that there are three evils in view here. Whoredom refers to all sexual sins, and wine (yayin) refers to riotous living which includes drunkenness. The new wine (tiyrosh) therefore refers to a third thing, somewhat different from the first two, the life of ease.

This is seen more easily when we look at the sin of Sodom. Besides the obvious sexual abominations, there were other sins which God found Sodom to be guilty of. Ezekiel 16:49 Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy.

Recognizing the context of Ezekiel 16:49 we can more easily understand the statement of Hosea 4:11

Hosea 4:11 Whoredom and wine (yayin) and new wine (tiyrosh) take away the heart.

God had chosen to manifest his blessing upon the people through the provision of a fruitful land. The vine was especially signaled out as being a sign of the blessing of God. However, when the people were established in the land, the consciousness of their need of God diminished, and their sins increased. Therefore Hosea is saying that the ungrateful heart begins to love what God provided, more than the God who provided it.

The Hebrew word “tiyrowsh”

KJV Usages From The Online Bible 0809 ashiyshah AV-flagon 4; 4

The term “flagons of wine” in the Old Testament, is the Hebrew word “ashiyshah”. When we do a word study the correct definition of this word becomes more apparent.

What is a flagon? Funk & Wagnall’s Desk Standard Dictionary, copyright 1921, tells us that a flagon is: “a vessel with a handle and a narrow mouth, used to serve liquors.”

The idea of a flagon being associated with the dispensing of alcohol is so ingrained in our cultural thinking, that we scarcely can conceive of an alternate possibility.

Robert Teachout, in his thesis writes the following.

“The translation of the Hebrew word “ashiyshah” as “flagons of wine” does not provide us with a good understanding of the words usage. It was actually a raisin-cake, used in sacrificial feasts, which may have been reconstituted with water to provide the drink offering which was required with the animal sacrifices.” Notice in the next verses how King David provides the three elements of worship for his people. 1) the flesh of an animal 2) the flour, (baked in this instance) 3) the drink, (as a raisin cake, or reconstituted as juice).

2Samuel 6:19 And he dealt among all the people, even among the whole multitude of Israel, as well to the women as men, to every one a cake of bread, and a good piece of flesh, and a flagon of wine (ashiyshah). So all the people departed every one to his house.

The same verse is translated quite differently in the Holman Christian Standard Bible

2Samuel 6:19 Then he distributed a loaf of bread, a date cake, and a raisin cake to each one of the whole multitude of the people of Israel, both men and women. Then all the people left, each to his own home.

Hosea’s wife Gomer was not getting drunk, as first glance would assume, but went to worship other gods, and took the means of worship with her.

Hosea 3:1 Then said the LORD unto me, Go yet, love a woman beloved of her friend, yet an adulteress, according to the love of the LORD toward the children of Israel, who look to other gods, and love flagons of wine (ashiyshah).

Robert Teachout points out that in Song 2:5 raisins and apples are much more congruous than wine and apples.

Song 2:5 Stay me with flagons (ashiyshah), comfort me with apples: for I am sick of love.

Although the word ashiyshah does not play a major part in the subject of biblical wine, it does show the presuppositions that alter our thinking from what is correct.

******************************************* end of revised work

Subjects not included due to needing to have notes updated.

the important facts of vinegar manufacture

wine and vinegar relationship

The relationships between: myrrh, gall, and the drink at the cross

exposition of various OT and NT passages

the correct understanding of “mixed wine”

the fact that biblical wine lacked the alcoholic content to purify water

the false idea that the water of Palestine was unhealthy

the Last Supper

the vow of the Nazarite

wine cellars – storehouse

winevat (winefat)