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"The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.” Revelation 14:10,11 The words "for ever” do not necessarily mean "without end.” In fact, the Bible uses this term 56 times* in connection with things which have already ended. In Exodus 21:1-6, the Hebrew servant was to serve his master "for ever,” but it was obviously only as long as he lived. Hannah took her son Samuel to God's house to abide "for ever” (1 Samuel 1:22), but she plainly limited that time to "as long as he liveth.” Verse 28. The term is clearly defined in Psalm 48:14: "For this God is our God for ever and ever: he will be our guide even unto death.” The desolation of Edom was to continue "for ever and ever.” Isaiah 34:10. Christ is called "a priest for ever” in Hebrews 5:6; yet after sin is blotted out, Christ's work as a priest will end. According to these definitions of the term "for ever,” the wicked will suffer as long as they continue to live in the fire. Then, as the Bible states, "The wicked ... shall be destroyed for ever.” Psalm 92:7. (See also Malachi 4:1-3.) * If looking for these texts in a concordance, look under the word "ever.” |
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"And when he had opened the fifth seal, Isaw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled.” Revelation 6:9-11 Several facts appear from this symbolic account of the fifth seal: 1. These figurative souls of the martyrs are not pictured in heaven, but under the altar. 2. They show signs of being not merely unhappy, but tortured. 3. Quite contrary to Christ's instruction to pray for them which persecute you (Matthew 5:44), these saintly souls are represented as demanding vengeance on their persecutors. 4. This is an example of personification, when objects are assigned personal attributes. Such is the case of Abel's blood crying out from the ground (Genesis 4:9, 10). In this sense, the lives of the martyrs are portrayed as crying out for vengeance. 5. If this is not figurative language and if souls are disembodied, how do they wear robes? |
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"And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God.” Revelation 3:14 The Greek word "arche,” which is translated "beginning” in this verse, may have either an active or passive sense according to the context. The passive form would indicate that Jesus was the first created creature. But this is utterly contrary to scores of verses that portray Christ as eternal and coexistent with the Father (John 1:1-3; Hebrews 1:8; Colossians 2:9; John 10:30). This means then that the word "arche” must be accepted in the active sense, which indicates that Christ was the one who initiated the work of Creation. In other words, Christ is the Beginner or Originator of Creation, and not Creation's first creature. He is the One who is acting, rather than being acted upon. Instead of being the One who was first created, He is the first One who created. |
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"And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood.” Revelation 1:5 The expression "first begotten of the dead” has caused much perplexity. Obviously Jesus was not the first one to be resurrected. Besides Moses in the Old Testament, at least three individuals were raised from the dead by Jesus Himself. There are two ways the word "first” may be understood. It can mean either first in point of time or first in preeminence. The President's wife is spoken of as the First Lady—not because she is the first lady who existed, but first in honor and pre-eminence. Christ was "first begotten of the dead” because that resurrection took the pre-eminence over all other resurrections. In truth, all other resurrections had taken place or would take place by virtue of His triumph over the grave. His power to lay down His life and take it again (John 10:17) set Him apart from all others who had been resurrected. His was first in importance to such a degree that none other ever could have been raised without reference to His resurrection. |
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"If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it.” 1 John 5:16 It is very important to understand the context of this verse. In the two preceding verses, John has talked about the assurance that believers' prayers will be heard and answered. Then in verse 16 he applies that promise to the specific case of prayer in another's behalf. In doing so, he discusses two classes of sin—one in which there is hope for the sinner, and another in which there is no hope. In the first case, prayer could lead to the sinner's recovery and redemption, but the second situation held no guarantee that prayer would bring salvation. It seems quite apparent that the "sin unto death” is referring to the unpardonable sin. Those who are recognized as rejecters of the Spirit and are hardened by continual transgression would not be open to further conviction of their sin. In such a situation, the positive assurances of verses 14 and 15 could not be applied. For all other cases, excepting the unpardonable sin, God will give life to the one who is being prayed for—contingent, of course, upon that person's repentance and acceptance of Christ. |
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"Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.” 1 John 3:9 The key to understanding this text lies in the meaning of the word "seed.” There is perfect assurance that the "seed” will provide total victory over sin. Who is this "seed” whose presence in the life can guarantee strength to obey? We find the answer in Revelation 12:17: "And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.” The seed of the woman was the man child of verse 5 "who was to rule all nations” and "was caught up unto God, and to his throne.” Here it is firmly established that Christ is the seed. Further evidence is found in Galatians 3:16, where God said to Abraham, "And to thy seed, which is Christ.” Now we can grasp the beautiful truth in the Scripture before us. Those who are truly born of God do not willfully sin, because Christ is enthroned in their hearts. The only way they can choose to sin is by separating from Christ. In other words, the abiding presence of Christ and the willful commission of sin do not operate simultaneously in the same heart at the same time. Deliberate sin always separates us from Christ, and the Holy Spirit does not become a minister of sin. Contrariwise, those who are genuinely converted and have the indwelling of the Spirit will be able to overcome sin in all its forms and approaches. This text does not mean that Christians are incapable of committing wrong acts (or else there would be no virtue in their being without sin); rather, their love for Christ constrains them from walking contrary to His will. The word "sin” here is in a Greek form that indicates a continuing process. In other words, even if they stumble into a sin, they will not continue such a course; but rather, will repent sincerely, repudiating any willful violation of God's revealed will. |
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"But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day.” 2 Peter 3:8 Please note that this verse does not say that one day is a thousand years. It says that, with the Lord, one day is as a thousand years and a thousand years as one day. The Psalmist put it this way:"For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night.” Psalm 90:4. It is important to observe that this statement is made by Peter in relation to the promises of God. He points out in verses 3 and 4 that some people scoff at the promise of the Lord's coming. Then in verses 8 and 9 he emphasizes that even though a thousand years pass by, the Lord doesn't forget what He promised. It is like only a day to Him. In fact, in the next two verses Peter affirms: "The Lord is not slack concerning his promise, as some men count slackness ... But the day of the Lord will come.” 2 Peter 3:9,10. |
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"For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment.” 2 Peter 2:4 The word "hell” in this text is very unique because it is translated from a word that is used nowhere else in the Bible. The Greek word "Tartaroo” is certainly not the same as the "Gehenna” hell, which is referred to 12 times in the New Testament—always as a place of burning. There is no burning where the angels are confined, because it is described as a place of "darkness.” In Jude verse 6 also, the fallen angels are said to be "reserved in everlasting chains under darkness unto the day of judgment.” Please notice that these evil spirit beings are not now being punished, but are kept in darkness, reserved until the day of judgment. Both Peter and Jude speak of chains of darkness and future judgment. Since evil angels are obviously still functioning in deceiving people, we can only conclude that these chains of darkness are the spiritual restraints placed upon their activities until their final judgment and punishment at the end of the world. |
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"For this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.” 1 Peter 4:6 Peter did not imply that the gospel was then being preached to the souls of the dead, as some teach. He said the gospel "was preached” to those who "are [now] dead.” The preaching was done while they were still alive, and they will be judged on the basis of how they lived "according to men in the flesh,” or while they were still alive. Peter is undoubtedly talking about the Christian dead, because he refers to their living again "according to God [as God lives] in the spirit.” In other words, they will receive immortality in the resurrection and will have a life ti measures with the life of God. |
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"For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: By which also he went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.” 1 Peter 3:18-20 There has been considerable misunderstanding of these verses of Scripture. It has been preached that Christ actually descended into the lower regions of the earth and preached to lost souls who were in prison in some type of purgatory or limbo. This is very far from what the text actually says. Let's look at it closely now and get the real message of these verses. It says, "Christ also hath once suffered for sins ... that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: By which also he went and preached.” First of all, notice how Christ preached to those spirits in prison. He did it by the Spirit, and that word is capitalized in your Bible. It actually refers to the Holy Spirit. So whatsoever Christ did in preaching during this period of time, He did it through or by the Holy Spirit. With that in view, let's ask this: "When was the preaching done?” The answer is plainly given in verse 20: "when once the longsuffering of God waited in the days of Noah, while the ark was a preparing.” So the preaching was actual done while the ark was being built—during the preaching Noah to that antediluvian world. Now, one more question: "To whom was the preaching done?” The text says here "unto the spirits in prison.” Throughout the Bible we find this terminology used in describing those who are bound in the prison house of sin. David prayed, "Bring my soul out of prison.” Psalm 142:7. Paul spoke of his experience in these words, "bringing me into captivity to the law of sin.” What Peter is telling us here is simply that Christ, through the Holy Spirit, was present while Noah preached; Christ was there through the Holy Spirit to speak conviction to their hearts and appeal to them to come into the ark. There is absolutely nothing in this text to indicate that Jesus left His body during the time He was dead to go to any subterranean place to minister to wicked spirits. The three questions are clearly answered in the text itself: (1) that He preached by the Holy Spirit, (2) He did it while the ark was preparing, and (3) He did it to the spirits in prison, or to those individuals whose sinful lives were bound in the prison house of sin. |
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"But ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.” Hebrews 12:22-24 According to verse 24, Paul is here talking about the glories of the new covenant relationship as compared to the old covenant idea of human effort alone. Sinai is used to represent the old covenant (verses 18-21), and Jerusalem is used to represent the new. In Galatians 4:24-26, the very same parallel is made symbolizing the two covenants by Sinai and Jerusalem. Some have interpreted these verses to mean that souls go immediately into the heavens at death to appear at the judgment bar. But please notice that these people come "to Jesus the mediator of the new covenant.” Those who are saved in heaven will no longer need a mediator such as is described here. Sin will have ceased for them. Paul is actually describing the life of a Christian here in this world as he begins to experience the joys of the new covenant relationship. Such a Christian comes to: 1. "Mount Zion ... the city of the living God.” Peter speaks of the church in similar language: "lively stones, ... a spiritual house.” 1 Peter 2:4-6. 2. "An innumerable company of angels”—descriptive of the angel ministry for the saints mentioned in Hebrews 1:7. 3. "The general assembly and church of the firstborn, which are written in heaven”—another description of the body of Christ on this earth. Paul spoke of his fellow laborers as those "whose names are in the book of life.” Philippians 4:3. 4. "God the Judge of all.” This is parallel language to Hebrews 4:16, which says, "Come boldly unto the throne of grace,” and to Hebrews 7:25, which says, "He is able also to save them... that come unto God by him.” 5. "The spirits of just men made perfect”—not disembodied spirits as some imagine, but the kindred spirit of Christian with Christian. Paul contrasts those who walk "after the flesh” and those who walk "after the spirit.” But these are real people who have spiritual natures that are sanctified through the blood of the new covenant. Compare Hebrews |
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"Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.” Hebrews 10:8, 9 Dispensationalists believe that the Ten Commandment law was a part of the law of Moses, which disappeared with the old covenant. These verses are used to support that false premise. The "law” of verse 8 is undoubtedly associated with the "first” covenant, which is taken away in verse 9. But did that law include the Ten Commandments? Those same sacrifices and sin offerings are described in 2 Chronicles 8:12,13: "Then Solomon offered burnt offerings unto the Lord ..., even after a certain rate every day, offering according to the commandment of Moses.” This makes it very plain that the law concerning those burnt offerings—the one mentioned in Hebrews 10:8—was called the commandment or law of Moses. It was a part of the old-covenant system that was taken away by "the offering of the body of Jesus Christ.” Verse 10. But please note this important fact: The Ten Commandment law was not a part of that which was done away. Christ is quoted in verse 9 as saying, "Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second.” But let's get the full text of what Christ said from Psalm 40:7, 8: "Lo I come I delight to do thy will, O my God: yea, thy law is within my heart.” Don't miss this point: The law within the heart of Christ is tied to the second (or new) covenant that was to be established. This is why in verse 16 of Hebrews chapter 10, the new covenant is described in these words: "This is the covenant that I will make ..., I will put my laws into their hearts, and in their minds will I write them.” The law that was in the heart of Jesus and which did not end with the old covenant is the Ten Commandment law. Magnified by Christ (Isaiah 42:21), it was transferred from the tables of stone to the fleshly tables of the heart. |
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Strictly speaking, the answer is "No.” A person can be saved who has not been baptized. However, the Bible makes it clear that baptism is extremely important and that those who have accepted Jesus Christ as their Savior and who have decided to follow Him, will be baptized. Let’s see what the Bible actually says about this matter. Mark says, "He who believes and is baptized will be saved” (Mark 16:16, NKJV). Jesus told Nicodemus, "Most assuredly, I say to you, unless one is born of water [baptized] and the Spirit, he cannot enter the kingdom of God” (John 3:5, NKJV). Jesus further told His disciples to go everywhere preaching the gospel and making disciples and baptizing them in the name of the Father, Son, and Holy Spirit (see Matthew 28:18-20). If we read just these verses in isolation, we might think that it is impossible to be saved without being baptized. However, the Bible is clear that there is no saving virtue or merit in the act of baptism itself. Jesus is our only Savior (see John 3:16; Acts 4:12; 2 Corinthians 3:11; 2 Corinthians 5:17-21). So baptism is not necessary for salvation in the sense that only Jesus can save us. He is our only Savior. And the act of baptism, itself, does not save us. But this does not mean that baptism is not important. It does not mean that we can be baptized or not as we choose—once we have believed on Jesus and accepted Him as our Savior. Jesus said, "If you love Me, keep My commandments” (John 14:15, NKJV). And He has commanded us to be baptized (see Matthew 28:18-20). A person who loves Jesus and accepts Him as his or her Savior, will want to follow Him in baptism. Baptism is important, because it is a public declaration that we have accepted Jesus and are turning our back on the old life of sin and are now trusting Jesus to live a new life as a Christian. When we are placed under the water and raised back out of it, we are symbolically stating that we have died to sin, that our old life of sin has been buried, and that we have been raised to new life in Jesus—just as He died for our sins, was buried, and was raised to life again (see Romans 6:3-5). Likewise, there are a number of similarities between baptism and marriage. Just as marriage is the formation of a new family, so baptism is the entrance into the Christian family. In marriage one takes the name of one’s partner, and in baptism we take the name of Christ (Christian). God designs that marriage is to be an experience in which the husband’s and wife’s personal relationship is ever growing and improving throughout a lifetime. And He designs baptism to be an experience in which our personal relationship with Him grows and improves throughout our lifetime. So, is baptism necessary for salvation? Strictly speaking, No. Because salvation comes only through the shed blood of Jesus on Calvary (see Romans 3:25; 5:9; Ephesians. 1:7; Colossians 1:20; Hebrews 9:22; Revelation 1:5; etc.). However, those whom Jesus Christ has saved will gladly follow Him in the extremely important step of baptism. |
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Let's look at some Bible examples of people who used alcohol, as well as the effects it has on the body. BIBLE EXAMPLES: In the Old Testament, Aaron and his sons, the priests, were strictly forbidden to drink either wine or strong drink when they went into the tabernacle to minister before the Lord (see Leviticus 10:9). Nazarites were likewise forbidden to use wine while under their vow (see Numbers 6:1-3, 20; Judges 13:4-7). The Rechabites lived as noteworthy examples of permanent abstinence from wine, adhering strictly to the command of their ancestor, Jonadab, to refrain from it (see Jeremiah 35:1-8, 14). The Bible book of Proverbs is filled with warnings against indulging in wine and strong drink (see Proverbs 20:1; 21:17; 23:29-35; 31:4). Wine mocks those who use it (see Proverbs 20:1) and rewards them with woe, sorrow, strife, and wounds without cause (see Proverbs 23:29, 30). "In the end it [wine] bites like a snake and poisons like a viper” (verse 32, NIV). The prophet Isaiah declared, "Woe to those who are heroes at drinking wine and champions at mixing drinks” (Isaiah 5:22, NIV). Daniel and his companions set a worthy example by refusing to drink the king’s wine (see Daniel 1:5-16). When fasting later in life, Daniel abstained from wine (see Daniel 10:3). In the New Testament, the usual word for wine, whether alcoholic or non-alcoholic, is οινος (oinos). Jesus likened His revolutionary teaching to new wine, which would burst the old bottles of tradition (Matthew 9:17). Paul warned believers against drunkenness (Ephesians 5:18), and declares that deacons should not be "addicted to much wine" (1 Timothy 3:8). He counseled Titus that the older women should not be "slaves to drink" (Titus 2:3). Yet, Paul did recommend that his friend Timothy should "use a little wine” for relief from a digestive ailment (1 Timothy 5:23, NIV). Let’s take a look at this counsel more closely. In those days, physical ailments, such as dysentery, were common occurrences—often due to contaminated water. Consequently, other ways of quenching thirst were often recommended. Some Bible students believe that in this verse Paul was advocating the temperate use of fermented wine for medicinal purposes. They call attention to the fact that through the centuries wine has been used in this way. Other Bible scholars say that Paul is referring to unfermented grape juice. Since the Greek word translated "wine” can mean either fermented wine or unfermented grape juice, they believe Paul would not give advice inconsistent with the rest of Scripture, which warns strongly against the use of intoxicating beverages—and that he is, therefore, advising Timothy to drink pure, unfermented grape juice. Obviously, Paul wanted Timothy to be healthy and physically fit for the heavy duties that rested upon him as administrator of the churches in Asia Minor. Mental and moral alertness are closely related to physical fitness, and the use of alcohol would not be helpful in this regard. EFFECT OF ALCOHOL/WINE ON OUR BODIES The Bible is clear that our bodies are temples of the living God via the agent of the Holy Spirit. "Do you not know that your body is a temple of the Holy Spirit, who is in you, whom you have received of God? . . . . Therefore honor God with your body” (1 Corinthians 6:19, NIV). God is concerned with how we treat our bodies, including what we eat or drink. "So whether you eat or drink or whatever you do, do it all for the glory of God” (1 Corinthians 10:31, NIV). The wise Solomon said, "Wine is a mocker and beer a brawler; whoever is led astray by them is not wise” (Proverbs 20:1, NIV). "Do not gaze at wine when it is red, when it sparkles in the cup, when it goes down smoothly! In the end it bites like a snake and poisons like a viper” (Proverbs 23:31, NIV). Short-term effects of alcohol use include: Distorted vision, hearing, and coordination altered perceptions and emotions impaired judgment bad breath; hangovers Such problems can occur after drinking over a relatively short period of time. But other problems—such as liver disease, heart disease, certain forms of cancer, and pancreatitis—often develop more gradually and may become evident only after years of drinking. Women may develop alcohol-related health problems sooner than men and from drinking less alcohol than men. Because alcohol affects nearly every organ in the body, long-term drinking increases the risk for many serious health problems. Alcohol-related liver disease. More than 2 million Americans suffer from alcohol-related liver disease. Some drinkers develop alcoholic hepatitis, or inflammation of the liver, as a result of heavy drinking over a long period of time. Its symptoms include fever, jaundice (abnormal yellowing of the skin, eyeballs, and urine), and abdominal pain. Alcoholic hepatitis can cause death if drinking continues. If drinking stops, the condition may be reversible. About 10 percent to 20 percent of heavy drinkers develop alcoholic cirrhosis, or scarring of the liver. People with cirrhosis should not drink alcohol. Although treatment for the complications of cirrhosis is available, a liver transplant may be needed for someone with life-threatening cirrhosis. Alcoholic cirrhosis can cause death if drinking continues. Cirrhosis is not reversible, but if a person with cirrhosis stops drinking, the chances of survival improve considerably. People with cirrhosis often feel better, and liver function may improve, after they stop drinking. About 4 million Americans are infected with hepatitis C virus (HCV), which can cause liver cirrhosis and liver cancer. Some heavy drinkers also have HCV infection. As a result, their livers may be damaged not only by alcohol but by HCV-related problems as well. People with HCV infection are more susceptible to alcohol-related liver damage and should think carefully about the risks when considering whether to drink alcohol. Heart disease. The moderate use of alcohol has been reported to have beneficial effects on the heart, especially among those at greatest risk for heart attacks, such as men over the age of forty-five and women after menopause. However, it is very important to know that these reports are based on observational data, but there is insufficient evidence to prove causality. It is also significant that none of these investigators has recommended those not using alcohol begin doing so! Heavy drinking increases the risk for heart disease, high blood pressure, and some kinds of stroke. Cancer. Long-term heavy drinking increases the risk of certain forms of cancer, especially cancer of the esophagus, mouth, throat, and larynx (voice box). Research suggests that for some women as little as one drink per day can slightly raise the risk of breast cancer. Drinking may also increase the risk for developing cancer of the colon and rectum. Pancreatitis. The pancreas helps regulate the body’s blood sugar levels by producing insulin. The pancreas also has a role in digesting the food we eat. Long-term heavy drinking can lead to pancreatitis, or inflammation of the pancreas. Acute pancreatitis can cause severe abdominal pain and can be fatal. Chronic pancreatitis is associated with chronic pain, diarrhea, and weight loss. Jesus said, "I have come that they may have life, and that they may have it more abundantly” (John 10:10, NKJV). By using alcohol we participate in destroying not only our own life, but often the lives of others. Even in moderation, alcohol use causes significant problems—physically, mentally, and spiritually. It’s no wonder the Bible consistently warns against it. God says, in Isaiah 1:18, "Come now and let us reason together." With alcohol use we temporarily and permanently stupefy our reasoning powers. So, for a Christian, is it drinkable, or unthinkable? |
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It is often supposed that in Bible times, grape juice inevitably fermented if kept for any length of time and that therefore whenever the Bible mentions "wine,” it is referring to the alcoholic beverage commonly called "wine” today. However, ancient civilizations had several ways of preventing fruit and fruit juices from fermentation, and thus were able to have non-alcoholic wine (grape juice) throughout the year. One method involved boiling the juice and reducing it to a syrup that could later be diluted with water. Another was to boil the juice with minimum evaporation and then immediately seal it with beeswax in airtight jars. Drying the fruit in the sun and then reconstituting it with water, adding sulfur to the fruit juice, or filtering the juice to extract the gluten were also methods that would prevent the juice from fermenting. These means of preservation were known to the ancients, who also practiced boiling fermented juice to eliminate the alcohol. Referring to reconstituting grape syrup to make grape juice, Aristotle, who was born around 384 b.c., wrote "The wine of Arcadia was so thick that it was necessary to scrape it from the skin bottles in which it was contained and to dissolve the scrapings in water” (quoted in Nott’s Lectures on Biblical Temperance, p. 80). The poet Horace, born in 65 b.c., wrote, "There is no wine sweeter to drink than that of Lesbos; it was like nectar . . . and would not produce intoxication.” "The Mishna [a collection of oral Jewish traditions] states that the Jews were in the habit of drinking boiled wine” (Kitto’s Cyclopedia of Biblical Literature, vol. 2, p. 447). Naturally, this wine would be entirely free of alcohol as a result of the boiling, if not also from the manner of preservation. In his commentary on the Gospel of John, Albert Barnes wrote, "The wine of Judea was the pure juice of the grape, without any mixture of alcohol. It was the common drink of the people and did not produce intoxication.” And Adam Clarke, commenting on Genesis 40:11, wrote, "From this we find that wine anciently was the mere expressed juice of the grape without fermentation. The saky, or cupbearer, took the bunch [of grapes], pressed the juice into the cup, and instantly delivered it into the hands of his master. This was anciently the yayin [wine] of the Hebrews, the oinos [wine] of the Greeks, and the mustum [wine] of the ancient Latins.” Clarke’s comments agree with the Scripture that declares "As the new wine is found in the cluster, and one says, ‘Do not destroy it, for a blessing is in it’ ” (Isaiah 65:8, NKJV). |