Some Texts to be Explained by Abstainers

In Jesus’ miracle at Cana of Galilee (John 2:1-11), one can neither affirm with certainty that Jesus turned the water into a non-intoxicating wine nor that He drank no wine Himself. But the following evidences cannot be easily bypassed:

-- The text nowhere indicates that Jesus participated. Either way the argument is from silence.

-- The governor of the feast obviously was able to identify “good wine” by tasting it, indicating that there was no intoxication on his part. On the other hand, by the governor’s own testimony, by the last stages of such a feast participants generally had their senses sufficiently dulled so that they could not differentiate between good and bad wine. Was this feast different? Is this why Jesus agreed to attend?

-- From a standpoint of logic, the oinos that Jesus produced was more likely pure, rather than fermented, grape juice, since that which comes from the Creator’s hand is inevitably pure. Also, there was no time for fermentation to take place subsequent to the miracle. Furthermore, the ancients always acknowledged that the best oinos was the unfermented oinos, i.e., that which came from the initial mixing of the grapes.

-- The accusation that Jesus, in contrast to John, was a socialite, a glutton, and a winebibber is manifestly void of foundation (Matthew 11:19; Luke 7:34). Because Jesus enjoyed social contacts and openly mingled with the people, some assumed that He had a propensity for food and drink. If Jesus had been a winebibber, He must have also been guilty of gluttony, which is clearly identified as a sin. In fact, Jesus was neither, and again there is no evidence that He drank oinos or anything other than the fresh, natural fruit of the vine.

-- Paul advised Timothy to imbibe a little wine for his stomach’s sake (1 Timothy 5:23). But note the following:

1. The purpose here clearly is medicinal. Timothy was obviously not in full health. In the absence of more advanced medications, this command is certainly understandable. Furthermore, in the case of no superior medication, wine might be justified as medication, but only if taken as “a little wine.”
2. Furthermore, the clear case of religious abstinence from wine, i.e., total abstinence, is often overlooked. Timothy is drinking only water. Then Paul said, you need the wine for medical purposes. What is to be said of the reason for Timothy’s abstinence to this point?

Some Added Observations

-- In the accounts of the Lord’s Supper in the Gospels and in 1 Corinthians, the word wine (oinos) is mysteriously absent. The disciples took “the cup” and drank the “fruit of the vine.” The absence of the term oinos is curious, to say the least.

-- Wine has one, unqualified, good use in Scripture and that is as a metaphor for the wrath of God. This metaphor is utilized in both Old and New Testaments (see Revelation 19:15). The oinos of God’s wrath is unmixed or undiluted, fresh from the wine press, unhindered by fermentation of any kind. Hence, purity of judgment is emphasized.

-- The bishop (pastor) is to be free from wine (1 Timothy 3:3). One would presume that this admonition, at least in part, is for an example. If so, here again the ideal would be total abstinence for all who make up the body of Christ, i.e., the church.

-- For the believer to say, “Let me get as close to sin as I can without being guilty,” indicates a strange mentality indeed! The object should rather be to stay as far away as one can from even the appearance of evil, and as close to Christ as possible (1 Thessalonians 5:22).