Welcome to lesson 3! I trust that the last lesson was enlightening. As we go further you will see more truth on this vital subject.
God Gives the Good Wine.
It is to be present to God as a sacrifice at the altar
“All the best of the oil, and all the best of the wine, and of the wheat, the first-fruits of them which they shall offer unto the Lord, them have I given thee.” Neh. 10:37:
“Bring the first-fruits of our dough, and our offerings, and the fruit of all manner of trees, of (tirosh) wine, and of oil,” Num. 18:12
Rev. William Patton makes this clear statement about the sacrifices given to God at the altar. “…In the law (Lev. 2:11) all leaven was forbidden as an offering, that God should require a fermented liquor which, of all others, is the most direct cause of wretchedness and woe in this life, and of eternal ruin in the future, as a religious offering; that against the use of which he had uttered his most solemn warnings and denunciations.”
This wine is classed among the blessings, the comforts, the necessaries of life.
“Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn, and (tirosh) wine.” Duet. 7:13: “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 (tirosh) wine, and thine oil; the increase if thy kine and the flocks of thy sheep in the land which he sware unto thy fathers to give thee.” Gen. 27:28
The grouping is very significant: the blessing was to rest upon “the fruit of the womb, upon the fruit of the land, which is specified; thy corn, and thy wine, and thine oil; also, the increase of thy kine and flocks of sheep.” It is the direct and immediate product of the land. To secure this, God promised:
“I will give you the rain of your land in his due season, the first rain and the latter rain, that thou mayest gather in thy corn, and thy (tirosh) wine, and thine oil. And I will send grass into thy fields, that thou mayest eat and be full.” Prov. 3:10:
“So shall thy barns be filled with plenty, and thy presses shall burst out with (tirosh) new wine.” Duet. 11:14
Does this sound like alcohol to you? Do these blessings come from an alcoholic drink that is a poison and will send a person to eternal judgment? This is obviously a non-alcoholic wine or grape juice. It is the fruit of the vine that has been given by God to man as a blessing, not the fermented juice made by man as a money making destructive force.
This wine is the emblem of spiritual blessings.
“Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine (yayin) and milk without money…” Ps.104:15:
“Wine (yayin) that maketh glad the heart of man;” Judges 9:13:
“Wine (tirosh) which cheereth God and man;” Cant. 7:9:
“Best wine for my beloved;” Pro. 9:2:
“Wisdom hath mingled her wine (yaynah). Come, eat of my bread, and drink of the wine (yayin) I have mingled;” Cant. 5:1:
“I have drunk my wine (yayin) with milk: eat, O friends; drink, yea, drink abundantly, O beloved.” Isa. 55:50
This wine is the emblem of the atonement, by which the forgiveness of sins and eternal blessedness.
William Patton says it best here, “In the institution of the Lord’s Supper, as recorded by Matt. 26:26-28 and Mark 14:22-24, Christ “took the cup, and gave thanks,” saying, “This is my blood of the New Testament,” “shed for the remission of sins.” The bread and the wine are here united, as in other scriptures, as blessings, but in this case as emblems of the most wonderful manifestation of the divine love to man.
“The cup of blessings which we bless, is it not the communion of the blood of Christ?” 1Cor. 10:16
At the close, Christ said, “I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.” Thus the cup is associated with the eternal blessedness of the heavenly world. See further comments on Matt. 25:26.”
The contrast in the scriptures is bold and to the point.
The one the cause of intoxication, of violence, and of woes.
The other the occasion of comfort and peace.
The one the cause of irreligion and of self-destruction.
The other the devout offering of piety an the altar of God.
The one the symbol of divine wrath.
The other the symbol of spiritual blessings.
The one the emblem of eternal damnation.
The other the emblem of eternal salvation.
Some Have Said That Jesus was a Drinker of Alcohol.
Does this really sound like the portrayal of Jesus the savior of the world? Why would he come as the savior and drink something that would cause eternal ruin and destruction to man. The Bible tells us of accusations against him.
“John came neither eating nor drinking, and they say, He hath a devil. The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a wine-bibber, a friend of publicans and sinners. But wisdom is justified of her children.” Matt. 11:18,19
This scripture is used to justify the drinking of alcoholic drinks. Notice however the people who are making this statement against the Lord. It is the very ones who say that he had a devil. Do you believe what they said about him? These are the ones who said that he was born out of fornication. It is very clear that the statements about Jesus here are erroneous and have no credibility. If we choose to believe this statement then we must also believe that Jesus had a devil and was born out of fornication. None of which are true.
What About the Wedding at Cana of Galilee where Jesus turned the Water into Wine?
I will again lean on William Patton as an answer to this question. “John 2:1-11: The distinguishing fact is that Christ turned the water into wine. The Greek word is oinos; and it is claimed that therefore the wine was alcoholic and intoxicating. But as oinos is a generic word, and, as such, includes all kinds of wine and all stages of the juice of the grape, and sometimes the clusters and even the vine, it is begging the whole question to assert that it was intoxicating. As the narrative is silent on this point, the character of the wine can only be determined by the attendant circumstances-by the occasion, the material used, the person making the wine, and the moral influence of the miracle.
The occasion was a wedding convocation. The material was water, the same element which the clouds pour down, which the vine draws up from the earth by its roots, and in its passage to the clusters changes into juice. The operator was Jesus Christ, the same who, in the beginning, fixed that law by which the vine takes up water and converts it into pure, unfermented juice.
The wine provided by the family was used up, and the mother of Jesus informed him of that fact. He directed that the six water-pots be filled with water. This being done, he commanded to draw and hand it to the master of the feast. He pronounced it wine-good wine.
The moral influence of the miracles will be determined by the character of the wine. It is pertinent to ask, is it not derogatory the character of Christ and the teachings of the Bible to suppose that he exerted his miraculous power to produce, according to Alvord, 126, and according to Smith, at least 60 gallons of intoxicating wine?-wine which inspiration had denounced as “a mocker,” as “biting like a serpent,” and “stinging like an adder,” as “the poison of dragons,” “the cruel venom of asps,” and which the Holy Ghost had selected as the emblem of the wrath of God Almighty?
Is it probable that he gave that to the guests after they had used the wine provided by the host, and which, it is claimed, was intoxicating?” Of course Jesus did not make wine that was to bring these people into the judgment and wrath of God. The chief at the wedding stated that they had saved the best wine till last. The best wine was always the unfermented and the sweetest. If it was sweet it could not have been alcoholic.