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The misapplication of texts in the Bible regarding wine, together with the doctrine of vegetarianism, reveal an unhealthy unscriptural asceticism which attributes sin both to God within His law and to Messiah in the execution of that law.

These views were prevalent in the Judaic society of the first century, stemming from Pythagorean and Gnostic sources within Kabbalah. These ascetics called Christ a glutton and a wine-bibber (Mat. 9:10-11; 11:19; Mk. 2:15-16).

Christ ate and drank with publicans, harlots and other sinners, who believed His gospel and were converted (Mat. 21:31-32). The self-righteous would not believe the evidence of John or Christ, and Christ made it clear who would go into the Kingdom of God before them.

In Mark 2:15-16, Luke 5:29-35 and Luke 7:29-34 Christ clearly makes the case against the self-righteous and unbelieving Pharisees and their types. The hypocrites do not enter the Kingdom of God because of respect of persons and misapplication of the Law. Christ ate and drank alcoholic beverages with the sinners.

It was not the fact of drinking wine or any other form of alcohol that made the people sinners, but it was for other weaknesses. Christ, by His actions, showed the legal and efficacious application of the practice within the Law.

It has been written in an attempt to develop the theses that where wine is referred to in a positive sense, regardless of the words used and translated as wine, then that wine is in fact unfermented grape juice; where it is
used in a negative sense then that wine is fermented. This shows an appalling lack of knowledge of the wine making process, and that "unfermented wine" is a contradiction in terms.

There are eight Hebrew words translated as wine in the Bible.

1. Yayin is used of fermented wines of all kinds, and at any stage of fermentation.

Proverbs 23:20 refers to heavy drinkers, and thus moderation is advanced in drinking and eating habits, and in any other activity for that matter.

Occurrences show that the most righteous of the patriarchs drank yayin (Gen. 9:20-21).

Melchisedek brought yayin to Abraham (Gen. 14:18).

Yayin is definitely intoxicating (1Sam. 25:36-37).

The drunkards of Ephraim were overcome with yayin (Isa. 28:1; Jer 23:9).

It is also perfectly certain that yayin was used for sacred purposes and for blessings  (Gen. 49:12).  This blessing of Judah carries on into the millennial system as a blessing for all Israel (Amos 9:13-15; Eccl. 9:5-10).  There is no assertion that the consumption of yayin will blemish the garment of the individual, but rather God accepts their works.   This is the usual Hebrew word for fermented grape.

It was an article of commerce (Ezek. 27:18)  Strongholds were supplied with it in case of siege (2Chron. 11:11).

Proverbs 31:4-7 is the only indication in the Bible that wine should not be drunk by a particular class of people, namely the king.  The injunction is against those in power executing judgment under the law not to forget
judgment through strong drink.

The message of moderate enjoyment or balance in all things is the constant message of the Bible.

Even the Nazarite, upon completion of his vows could go back to drinking wine (Num. 6:13-21).

2. Tirosh is properly must (or new wine) and is called tirosh because it gets possession of the mind. Strong holds it can apply to fermented new or sweet wine.  The word is often held to be applied to the grapes in the harvest from Genesis 27:27-28.

John 2:1-10 relates how Jesus Christ turned water into wine. To run out of wine at a wedding reception would be an embarrassment in any society, and the wine Christ made was praised by the master of the feast as good wine. The Greek word for "wine" throughout this passage is of Hebrew origin (SHD 3196 yayin), which is fermented wine.

The cup of wine at the Lord's Supper has ever been fermented wine.

There is no doubt that yayin is distinct from tirosh and both are used in alcoholic reference as we from Hosea 4:11, Proverbs 3:10, Isaiah 62:8, Joel 2:24, and Micah 6:15.

The distinction shows that tirosh or must or gleukos (SGD 1098) is new wine - sweet and intoxicating.  See Acts 2:12-16, where Peter denied any drunkenness at such an early hour, but does not deny they drank wine. The
admonition in Isaiah 5:11 is against over indulging in drink.

Paul did not tell the Corinthians not to drink, but to be decorous in their actions (1Cor. 11:21-22). He told Timothy to drink wine for the good of his health (1Tim. 5:23).

Priests in their duties are not to partake of alcohol (Lev. 10:9). Elders and older women are not to be given to much wine (Tit. 2:3), but are to drink in moderation (1Tim. 3:3,8). Be right minded and sensible.

3:  Chemer is used of pure red wine (Deut. 32:14).

The Lord endorses and, in fact, keeps this product for Israel (Isa. 27:2-3).  This product of pure red wine was supplied by direction of Cyrus and Artaxerxes to Israel for the service of the God of Heaven. (Ezra 6:9).

4: Shekar is a very intoxicating drink or liquor made from barley, honey or dates.

It is used as a drink offering to the Lord in the Holy Place and is given as a blessing for the feast (Num. 28:7). Deuteronomy 14:25-26 involves this blessing directly and endorses the sale and consumption at the feast of both
yayin and shekar. To suggest that these beverages are non-alcoholic is absurd.

5: Asis means new or sweet wine of the vintage year. The term appears in Isaiah 49:26. The context of Joel 3:17-18 and Amos 9:13 shows it is a blessing conferred by God and stated as such by Him.

6: Sob’e applies to any form of intoxicating drink, and the derived meaning is to drink to excess. The applications in Isaiah 1:22 and Hosea 4:18 refer to a diminished capacity of the nation.

7: Mamsak is mixed or spiced wine.  Proverbs 23:30 makes it plain that it is alcoholic and one is advised not to tarry long with it.

In Isaiah 65: 8-12 the libation is poured out to the Babylonian gods of Fortune and Destiny, thus making Yahovah jealous and angry.

8. Shemarim is old wine, purified from the lees and racked up. In Psalm 75:8 the positive context is that God has kept of the pure blessings given to Israel, to be given to the Gentiles, thus reserving salvation for the world, and He wishes that no flesh should perish. It is as the last of the vintage of God, given by Him (Isa. 25:6).

The sense of Zephaniah 1:12 and Jeremiah 48:11 is that people in the last days are not aware of God's purpose and are not purifying themselves, but are complacent and indolent.

Wine is used for a medicine as we see from 2Samuel 16:2 and 1Timothy 5:23, and was used as a dressing on wounds Luke 10:34.

Worshippers brought a skin of wine on a pilgrimage to the Temple (1Sam. 1:24, 10:3).  It was poured out at the base of the altar, but never by itself - hence the body and blood of Christ reflecting on the sacrifices (Ex. 29:40; Lev. 23:13; Num. 15:7,10; 28:14 etc). Both praise and condemnation are reflected in the Scriptures (Hab. 2:5; cf. Hos. 4:11; Mic. 2:11, Isa. 56: 11,12; cf Hos. 7:5, Isa. 28:7).  The prohibitions on the priesthood are Leviticus 10:9 and Exekiel 44:21.

Proverbs carries the warnings against overindulgence (Pro. 20:1; 21:17; 23:20-21; 23:31-35).

The Rechabites took a vow of total abstinence from wine in deference to their ancestor, and this included their never building houses (Jer. 35:6-7).

The Psalms praise Yahovah for providing wine for mankind (Ps. 104:15; cf. Jud. 9:13; Eccl. 10:19).

'Ashishah means to press, and means something closely pressed together i.e. a cake of raisins or other comfits. This word has been incorrectly translated as a flagon of wine in 2Samuel 6:19, 1Chronicles 16:3, Song of Songs 2:5, and Hosea 3:1.

In ancient times the production of wine took place in wine presses – the juice being gathered into vats, and allowed to ferment for six to twelve hours. It was then transferred to new wineskins for further fermentation, and this is what Christ was referring to in Matthew 9:17, Mark 2:22, Luke 5:37-39.  He could only have been referring to a fermenting expanding wine (Job 32:18-19).

Wine was liberally provided at banquets, and included in gifts (1Sam. 25:18; 2Sam. 16:1), and used as an article of trade (2Chro. 2:8-10,15).

Another argument is that wine is a leavened product and cannot be used at Passover. The injunction is about leavened bread at Passover and in the home during the Days of Unleavened Bread. Wine is not bread, and as with
beer, the leavening process has ceased, as these are finished products.

Temperance is an aberration of the ascetic sects of history. Alcoholism is a weakness of individuals, and the proper enjoyment of alcohol imputes no sin to God or to Christ.

To suggest that wine was non-alcoholic grape juice, and that is what is meant, is absurd given the biblical context. Such a view comes from Gnostic sources that practised ascetic values, with vegetarianism, and are an affront to God the Father, His Laws, and to Messiah.