In the laws of Moses wine is frequently mentioned as forming the usual drink-offering that accompanied the daily sacrifice (Exod. xxix, 40), the presentation of the first-fruits (Lev. xxiii, 13), and other oflFerings (Numb. XV, 6). It appears from Numb, xxviii, 7 that strong drink might be substituted for it on these occa- sions. Tithe was to be paid of wine (JirosK) as of oth- er products, and this was to be consumed " before the Lord," meaning within the precincts of the Teni])le, or perhaps, as may be inferred from Lev. vii, 16, at the pjace where the Temple was situated (Deut. xii, 17, 18), The priest was also to receive first-fruits of wine {iiroslt), as of other articles (xviii. 4; comp. Exod. xxii, 29) ; and a promise of plenty was attached to the faithful pay- ment of these dues (Prov. iii, 9, 10). Wine offered to God as a drink-offering (Numb, xv, 5, 7, 10) furnishes the key to the peculiar language of Jotham's parable, "wine that cheereth God and man" (Judg. ix, 13) — an exposition much preferable to that which renders the words " the gods and men ;" for wine was offered to God as the drink of the Great King, the symbol of our best spiritual things which we offer in his worship. Wine was forbidden to the priests during the perform- ance of their sacred duties in the tabernacle (Lev. x, 9), which prohibition seems to have originated in the offence of Nadab and Abihu, who, most probably, "transgressed through wine." At other times the priests were at liberty to drink wine. To the Naza- rites, while inider their vow, not only wine, but vinegar, and the fruit of the vine generally, in every form, was prohibited (Numb, vi, 3,4). The Israelites were at lib- ertv to drink wine even at their national sacred fesii-
WINE
1015
WINE
vals when rejoicing before the Lord (Deut. xiv, 22-26). The Kechahites are mentioned as very peculiar in their abstinence from wine, as well as their refraining to live in houses, and are commended, not for their abstinence, but for their obedience to the command of their ances- tor (Jer. xxxv). The cultivation of the vine was in- compatible with the conditions of a nomad life, and it was probably on this account that Jonadab, wishing to perpetuate that kind of life among his posterity, prohib- ited the use of wine to them. The case is exactly par- allel to that of the Nabathieans, who abstained from wine on purely political grounds (Diod. xix, 94).
Tlie use of wine at the paschal feast was not en- joined by the law, but had become an established cus- tom, at all events in the post-Babylonian period. The cup was handed round four times according to the rit- ual prescribed in the Mishna (Pesac/i. x, 1), the third cup being designated the "cup of blessing" (1 Cor. x, 16), because grace was then said (Pesach. x, 7). The contents of the cup are specifically described by our Lord as "the fruit" (yewtj^in) of the vine (Matt. xxvi, 29; iMark xiv, 25; Luke xxii, 18), and in the Mishna simply as wine. The wine was mixed with warm wa- ter on these occasions, as implied in the notice of the warming-kettle (Pesach. vii, 13). Hence in the early Christian Church it was usual to mix the sacramental wine with water, a custom as old, at all events, as Jus- tin Martyr's time (Apol. i, 65). See Fassovek. The rabbins have a curious tradition, that at the great feast which shall inaugurate the coming of the Messiah he shall drink wine made from grapes which grew in Par- adise during the six creative days, and preserved in Adam's cave for that great occasion (Othouis Lex. s. v. " Vinum ;" Buxtorf, Si/n. Jwl. p. 460).
The Pastoral Epistles contain directions as to the moderate use of wine on the part of all holding ofHce in the Ciiurch ; as that thej' should not be Trapoivoi (1 Titn. iii, 3; A. V." given to wine"), meaning insolent and violent under the influence of Avine; "not given to much wine" (iii, 8); "not enslaved to much wine" (Tit. ii, 3). The term vri<pa\eoQ in 1 Tim. iii, 2 (A. V. "so- ber"), expresses general vigilance and circumspection (Schleusner, Lex. s. v.; Alford, ad loc). Paid ad- vises Timothy himself to be no longer an habitual wa- ter-drinker, but to take a little wine for his health's sake (I Tim. v, 23). No very satisfactory reason can be assigned for the place which this injunction holds in the epistle, unless it were intended to correct any possible misapprehension as to the preceding words, " Keep thyself pure." The precepts above quoted, as well as others to the same effect addressed to the dis- ciples generally (Rom. xiii. 13; (ial. v, 21 ; 1 Pet. iv, 3), show the extent to which intemperance prevailed in ancient times, and the extreme danger to which the Church was subjected from this quarter.
It appears to have been an ancient custom to give medicated or drugged wine to criminals condemned to death, to blunt their senses, and so lessen the pains of execution. To this custom there is supposed to be an allusion, Prov. xxxi, 6, "Give strong drink unto him that is ready to perish ;" and an illustration of the cus- tom is furnished by the soldiers giving Jesus " wine mingled with mA'rrh," or, which is the same, " vinegar" i. e. sour wine; "mingled with gall," i. e. a bitter drug, without specifying the kind (Mark xv, 23 ; Matt, xxvii, 34). " Omnes a synedrio ad mortem damnati potnrunt TI "p"^, vino vivo (h. e. optimo, forti) ut diriperetur in- tellectus ejus, ad confirmandum id dicitur, Prov. xxxi, 6, etc. De perituro dicetur, id fieri, ut obliviscatnr mor- tis, quae est infortunium ipsius" (Schiittgen, Hoi: Heb. p. 236). To the same custom some suppose there is a reference in Amos ii, 8, where tlie " wine of the con- demned" (A. V.) is spoken of. The margin reads, in- stead of condemned, "fined or mulcted;" so Gesenius; Henderson, amerced. The wicked here described, in addition to other evil practices, imposed unjust tines