Wine

Autumn and the Feast of Tabernacles are approaching, and the grapes have ripened (Dt 16:13)! Shouts and songs fill the vineyard as the harvesters reap the crop. Some of the grapes are eaten; some are laid out to dry for raisins. But most are tossed into a big vat dug out of the hillside. Treaders walk to and fro over the grapes, pressing out the juice inside; it flows out of the press and into a lower collection vat. Some of the new juice is drawn out immediately and drunk, but most of it ferments in the lower vat. Is it spoiled and lost? No, the resulting wine represents the preserved bounty, and is available for consumption throughout the remainder of the year. This is a blessing, but also a danger: over-consumption can bring on drunkenness with all manner of negative effects.

Hence, wine is rare amongst the spiritual symbols in that it is often used with highly positive connotations (e.g. the generous blessing of God) as well as highly negative connotations (e.g. the foolishness associated with intoxication). The study of wine is further complicated by the fact that the English word "wine" translates several Hebrew and Greek terms-- some of which clearly describe a fermented beverage, but others of which could describe an unfermented juice. Moreover, as we move beyond the symbolism to the practical commands regarding wine, we encounter a wide diversity of conscience, culture and situation. Hence, we should tread carefully through this study!

In terms of Old Testament usage, there are two Hebrew terms which explicitly express a fermented liquid: H3196 ("Effervescing"), and H7941, ("Intoxicant"). Two other Hebrew terms express a liquid that is exuded, squeezed or trodden out of something, without implying or excluding fermentation (H8492, H6071); it is context alone that reveals whether the liquid is fresh (e.g. reference to the day of treading) or fermented (e.g. reference to intoxication). In the New Testament, there are two Greek terms that are rendered "wine", neither of which implies or exludes fermentation: one refers to the sweetness of the drink (G1098), while the other is the generic term for the liquid derived from grapes (G3631). Again, it is context alone that reveals whether the liquid is fermented (see examples below).

Before addressing the commands regarding wine and drunkenness, let us consider how God uses them as metaphors and symbols.

Blessing. God used wine to symbolize His provision and His enhancement of life.

• Provision, Sustenance and Wealth. The presence of wine indicated that God had blessed the vineyards, brought the grapes to ripeness, and enabled the Israelites to harvest and preserve them (Dt 11:13-17, 32:8-14, Gen 27:27-29). Conversely, a poor grape harvest and lack of wine were amongst God's curses for disobedience, effected via drought, mildew, worms, crop seizure, etc (Dt 28:15-58, Mic 6:13-16). Once the blessing was in hand, it was counted as "increase" or wealth; as such it was right and required to tithe on it (thereby sustaining the priests and Levites), and to include it with sacrifices to God (Ex 29:38-41, Lev 23:10-13, Num 15:1-11, 28:1-31, Dt 12:17-19, 14:22-29, 18:1-5).
• Healing or anesthetic. Wine was used as a topical treatment for wounds, which today we would ascribe to cleansing and sterilization (Lk 10:34); it was also prescribed as an internal medicine (1Ti 5:23), and as an anesthetic for great suffering (Pr 31:6-7).
• Joy and Fellowship. Wine was unequivocally associated with merriment, celebration and gladness, all of which can rightfully stem from God's blessings and presence (Dt 14:23-26, Ps 104:14-15,), while witholding it was a sign of judgment and sorrow (Is 24:6-9).

The Character or Deeds of People. Like juice fills the grape and exudes out of it, the character of a nation comes out in the form of its deeds (Dt 32:28-33; also consider what would have filled God's empty winepress in Is 5:1-7).

Excess, Folly, Immorality or Fellowship with False Gods. Excess consumption of wine leads to drunkenness; hence, the image of a sword "drunk with blood" vividly describes a military slaughter (Dt 32:42, Jer 46:10). Drunkenness is used directly as a broad symbol of folly or immorality, including confusion, clouded judgment, delusion, loss of coordination, lack of gravity, lack of productivity, violence, and unrestrained/deviant sexual behavior (Gen 9:21, 19:30-36, Ps 69:12, Pr 20:1, 26:9, Is 19:14, 28:7, 29:9). And if the wine in question were first offered to a false god, drinking it would express fellowship with that god (Dn 1:8, 1Cor 10:16-22)

God's Judgment. God also uses the imagery of wine to express His judgments. For example, when He executes judgment on guilty and rebellious men, it is as though He is treading out their life like grapes in a winepress (Isa 63:1-4, Rev 14:20); when His judgments devastate the earth or overwhelm men, they may reel or stagger like they are drunken (Ps 107:27, Is 24:20, 29:8-10, 63:6, Jer 23:9, Lam 3:15); or when men receive His judgments, it is like they are drinking a terrible, potent cup prepared by God (Is 49:26, 51:17-23, Jer 13:12-14, 25:27-29, 48:25-26, 51:7, 51:39, 51:56-57, Lam 4:21-22, Rev 14:9-10, 16:19).

Jesus' life, blood and death. The symbolism of wine reaches its highest expression in Jesus, who fulfills both the positive and the negative imagery of wine.

Jesus fulfilled the negative symbolism of wine at Gethsemane and Calvary, when he drank the cup of God's judgment on our behalf (Mt 26:39-42). When we consider how much Jesus hated the sin which He would accept in our place (Heb 1:9) and how horrifying God's judgment of that sin is (e.g. Rev 14:9-11, Jer 25:29-37), we can understand Jesus' prayer to let it pass. But that he would accept it on our behalf evokes our highest admiration, praise and gratitude (Rom 5:6-11).

Jesus fulfilled the positive symbolism of wine at the Last Supper, when He gave a cup of Passover wine to His disciples (Mat 26:26-29, Luke 22:15-20)

• the wine represents the lifeblood of Jesus (Lev 17:11): "crushed" out of Him by God's judgment of sin (Isa 53:10), yet also freely "exuded" by Jesus (Lk 22:19-20, Jn 10:17-18).
• the wine speaks more specifically of His sacrificial blood. His death was not merely an act of selflessness and heroism, but was also an acceptable and expiatory sacrifice with the power to atone for our sins. It reminds us of the blood of sacrificial lambs and the entire sacrificial system of the old covenant with Moses, contrasting it with a new covenant in His blood (Heb 9:13-15); see study of Blood).
• it represents the sustenance of Jesus, meeting a need in us like nutrition: the blood and the body together represent Jesus in His entirety (John 6:54-58).
• it represents the healing, cleansing effects of Jesus in our wounded and morally ill lives (Ps 103:2-3, Jn 10:10, 1Jn 1:7)
• it represents the joy of God's salvation, celebrating the specific Passover day when God's destroying angel spared the Israelites because of the lamb's blood on their doorposts, and delivered them from the power and slavery of Egypt (Ex 12:13-17)
• it represents the new covenant with God, hence the blessing and favor God lavishes on those that accept His covenants (Gen 9:11-16, 17:4-9, Dt 7:12-15)
• it represents our deep fellowship with Christ and other believers, exclusive of fellowship with demons and nonbelievers (1Cor 10:16-21), and the joy that fellowship brings (Deu 14:26, Ps 16:11)

Our Response and Emulation. Having seen the symbolism of wine above, we must still question the role of wine today in our daily lives.  Is it inherently bad or good? Should we drink it or not?

Let's start by reviewing how God views wine. He gave it as a blessing (e.g. Dt 11:13-14) and withheld it as a curse (e.g. Dt 28:36-45). He required it as a drink offering (Ex 29:40), and gave it to the priests as part of their provision (Nu 18:8-19). Jesus both gave and received fermented wine (Jn 2:1-11, Mt 26:27-29, Lk 7:33-34). It was prescribed as a medicine and health aid, and compassionately used on wounds (Lk 10:34, 1Ti 5:23 ).

God did command certain people to abstain from it under certain circumstances. For example, priests were prohibited from drinking wine when they were going into the temple "lest they die" (Lev 10:9), though at other times they could partake in the wine that was given to the Lord as tithes and wave offerings (Nu 18:8-19). Nazarites, as long as their vow lasted, were commanded to abstain from ALL grape products, including grapes, raisins, vinegar, and wine (Num 6:2-4); however, when their vow was ended, they were again allowed to partake (Num 6:20). Certain God-picked individuals were ordained at conception to a lifelong ministy that included abstention from wine (e.g. Samson, Jdg 13 ; John the Baptist, Lk 1:13-17, 7:31-34), but others were not (e.g. Levitical priests). And certainly we have examples of some who voluntarily committed themselves to abstention from wine (e.g. the Rechabites in Jer 35), but this was not in response to a general command of God..

Broadly speaking then, we can reject the view that fermented wine is inherently evil or that abstention from wine is a general command. However, there are clear limitations on its use that require strict self control as a spiritual discipline and might indeed lead us (like the Rechabites) to voluntary abstention as an act of love and consecration. The three main principles involved are pursuing sobriety/temperance, acting from pure motives/associations, and ensuring that others don't spiritually stumble. Let's consider these in more detail.

Sobriety and temperance. Firstly, God prohibits drunkenness and associates it with many sins and negative consequences, including confusion, clouded judgment, delusion, loss of coordination, lack of gravity, lack of productivity, violence, and unrestrained/deviant sexual behavior (Pr 23:20-21, Isa 5:11-13, 5:22). Drunkenness precludes the prayerful and sober watching for Jesus' return (Lk 21:34-36, 1Ths 5:2-8, 1Ptr 1:13). It can cause us to pervert justice and forget God's law (Pr 31:4-5), or impair our ability to instruct others (Tit 2:3-4). Drunkenness and surfeiting are counted amongst the works of the flesh, with the dire warning that "they which do such things will not inherit the kingdom of God" (Gal 5:19-21). It stands opposed to walking in the Spirit and bearing the fruit of that walk (Gal 5:22-23, Eph 5:18). Temperance, on the other hand, is amongst those things that allow us to be fruitful in the knowledge of Christ, unlikely to fall in our walk with Him, and certain of our salvation (2Ptr 1:5-11). God specifically emphasizes the call to sobriety for political and spiritual leaders (Ecc 10:16-17, Tit 1:7-8), but gives it broadly to any who would lead through teaching or example (Tit 2:3-4). Hence, temperance and sobriety stand as the first principles governing our use of wine, since it directly affects our ability to relate to God and others.

Pure Motives. The second principle restraining our use of wine is our motivation in using it. The cup is before us: do we reach for it because we want to bring glory to God in purity and thanks (1Cor 10:31, 11:25-26, 1Tim 4:3-4), or because we want the pleasure of how it tastes, feels, or helps us socialize (1Cor 6:12-13, 1Ptr 4:1-3, 1Jn 2:15-17)? Does our conscience and faith allow it, or does it remind us of our former life of sin and alliance with devils (Rom 14:23)? Are we considerate of others, or do we grab it before them (1Cor 11:20-22)?

Being a Help Rather Than a Stumbling Block. The third principle restraining our use of wine is the effect our example has on others: is it a positive and public testimony to others of high and holy things (1Cor 11:25-26), or would it cause them to stumble in their faith, encouraging them to drink when it violates their conscience and brings them back to behaviors they had repented of (Rom 14:15-22)?

Any of these three principles should steer us to a course of abstention from wine, either permanently or in certain company or circumstances. Nevertheless, the choice of abstention is a voluntary act of love and devotion, not to be exercised legalistically or imposed that way on others.

Summary. Wine represents a blessing from God which we can receive gratefully from Him for its beneficial health effects, for its use in celebrating God's blessings (e.g. a marriage toast), and most of all for its rich symbolism of Jesus' sacrificial death on Calvary and His acceptance of God's judgment on our behalf (e.g. Communion). However, we must not drink it in excess, and we must not drink it if it violates our faith or tempts our brother to sin. Positively put, our emphasis should be on praising God and loving our brothers; on righteousness, peace and joy; on being filled with the Spirit and bearing the fruit of our knowledge of Christ. When we receive the communion wine, do it "in remembrance of me"-- rejoice in Jesus' character and sacrifice, the joy of his salvation, and the way He heals all your spiritual diseases. And consider your response to His new covenant, ratified with His own blood (1Cor 11:25-27).

****************************************************************************************
References for the foregoing
Discussion of terminology.
Hebrew terms
<" new="" >

Two Hebrew terms explicitly capture the fermented nature of the drink in question: the term H3196, "Effervescing" (e.g. the beverage that made Noah drunk in Gen 9); and the Hebrew term H7941, "Intoxicant" (linked to mocking in Pr 20:1).

Two other Hebrew terms (H8492, H6071) capture the idea of a liquid that was exuded, squeezed or trodden out of something. Fermentation is neither implied nor excluded: for example, used H8492 to express the juice at harvest as contrasted with the fermented final product; on the other hand, Is 49:26 clearly refers to an intoxicant. Grapes are usually the implied source of the liquid, but these terms can be used of other sources as well (e.g. pomegranate juice in SS 8:2). (Pr 3:10, SS 8:2, Mic 6:1), or intoxicating wine (Is 49:26, Hos 4:11, Joel 1:5).
Sometimes "the vat" (also translated "the winepress") is used as the source of some liquid. Unfortunately, the same Hebrew word (H3342, “out of the vat”) is used to express the upper treading vat and the lower collection vat (cf Is 16:10, Hag 2:16); hence we need other clues to determine if the liquid in them is freshly trodden grape juice or fermented wine. For example, Pr 3:10 says that the winepresses will burst forth with new wine (which sounds like the gushing forth of fresh juice at treading time), whereas Hag 2:16 describes drawing fermented wine from the vat.

Greek terms. In the New Testament, there is a Greek term