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Tin; TEMPERANCri 
 
 BIBLE-COMMENTAEY: 
 
 ('IV]S(, AT ONE VIEW 
 
 VERSION, CRITICISM, AND EXPOSITION, 
 
 IN KK.fJARI) TO 
 
 ALL PASSAGES OF JIOEV writ BEARLNG ON 'WINE' AND 
 'STRONG DKLNK,' OR FLfX'STRATLVC; THE PRINCIPLES 
 OF THE TEMPERANCE REI-ORMATION. 
 
 (iV 
 
 FRKni<:RIC RICHARD LEES 
 
 A N D 
 
 DAWSON BURNS. 
 
 " Uiglitly divirling llie Wonl of Truth.' 
 
 ShCOXI) r.DITlON. 
 
 1, ON DON 
 
 S. W. PAR'I'KIDOK & C 
 
 O., 9, PATERNOSTER ROW. 
 
 1S6H. 
 
J. AND W. KIDRR, I'KINTKRS, 
 
 DAUTIIOI.OMKW CI.OSK. 
 
ADVERTISEMENT TO THE SECOND EDITION. 
 
 It is highly gratifying to the Authors to state that tlie Fir^t 
 ]'-dition of this Work, consisting of two thousand copies, was nearly 
 exhausted within a few weeks of publication. They trust that 
 the Second Edition now issued will further stimulate the public 
 interest in the questions discussed ; and they can wish for nothing 
 better, than that the wider circulation of this volume should conduce 
 to a mure general discernment of a real and necessary harmony, 
 between the teachings of Scripture and the principles of the Tem- 
 perance Reformation. Numerous commendatory reviews of the First 
 Edition have appeared in daily, weekly, and monthly journals. The 
 only exception that has come to the knowledge of the Authors, is a 
 notice so flippant and uncritical that no weight could be attached to 
 it by intelligent readers. The very object ot the Commentary is 
 grossly misrepresented by the assertion that it attempts " to prove 
 that the wine of the sacred writers is, in the vast bulk of the cases, 
 nothing but unfermented grape juice"; and the writer, in objecting 
 to the line of inquiry pursued, seems to have assumed that the 
 passages expounded have either no meaning capable of being under- 
 stood, or a meaning that it is of no importance to evolve. With for 
 different views the Authors have prepared this work, and now again 
 commend it to the impartial perusal of all who are disposed to 
 "search the Scriptures" with singleness and reverence of heart 
 
 July IS/, iS68. 
 
TABLE OF CONTENTS. 
 
 T,— General Preface 
 I r.— Preliminary Dissertation 
 in. -Notes on the Books of the Old Testament 
 comprising— 
 TJie Book of Genesis 
 The Book of Exodus 
 Tlie Book of Leviticus 
 The Book of Numbers 
 The Book of Deuteronomy 
 Tlie Book of Joshua . 
 The Book of Judges . 
 The Book of Ruth . 
 The First Book of Samuel 
 The Second Book of Samuel 
 The First Book of Kings 
 The Second Book of Kings . 
 The First Book -'"Chronicles 
 The Second Book of Chronicles 
 The Book of Ezra . 
 The Book of Neliemiah 
 The Book of Esther . 
 The Book of Job 
 The Book of Psalms . 
 The Book of Proverbs 
 The Book of Ecclesiastes 
 The Book of Canticles (or Song of Solomon) 
 1 lie Look of the Prophet Isaiah 
 Tlie Book of the Prophet Jeremiah . 
 Ihe Book of the Lamentations of Jeremiah 
 The Book of the Prophet Ezekiel 
 The Book of the Prophet Daniel 
 The Book of the Prophet Ilosea 
 The Book of the Prophet Joel 
 Tlie Book of the Prophet .Amos 
 The Book of the Prophet Ohadiah 
 The Book of the Prophet Jonah 
 The Book of the Prophet Micah 
 
 
 lAGB 
 
 • • 
 
 ix 
 
 • 
 
 xiii 
 
 'T (493 Passages), 
 
 17 Passages 3 
 
 . 16 
 
 26 
 
 . 20 , 
 
 34 
 
 • 21 , 
 
 41 
 
 • 35 , 
 
 51 
 
 5 , 
 
 66 
 
 H , 
 
 68 
 
 2 „ 
 
 77 
 
 • " „ 
 
 79 
 
 5 ,. 
 
 85 
 
 • 8 M 
 
 88 
 
 • " „ 
 
 91 
 
 • 6 „ 
 
 96 
 
 • " „ 
 
 98 
 
 • 6 „ 
 
 lOI 
 
 • 15 „ 
 
 103 
 
 • " n 
 
 108 
 
 • 'o „ 
 
 "3 
 
 • 26 „ 
 
 117 
 
 ■ 26 „ 
 
 129 
 
 7 „ 
 
 147 
 
 18 ., 
 
 150 
 
 65 „ 
 
 156 
 
 32 „ 
 
 1 84 
 
 5 „ 
 
 202 
 
 '3 ,, 
 
 205 
 
 6 „ 
 
 211 
 
 17 „ 
 
 217 
 
 '4 „ 
 
 225 
 
 'o ., 
 
 229 
 
 I Passage 
 
 233 
 
 ' M 
 
 234 
 
 5 Passages 
 
 ^35 
 
vl 
 
 TABLE OF CONTENTS. 
 
 The Book of tlie Prophet Nahum 
 The Book of the Prophet Ilabakkuk 
 Tlic Book of the Prophet Zephaniah 
 Tlie Book of the Prophet Ila^igai 
 Tlie J]ook of the Prophet Zechariah 
 The Book of the Prophet Malachi , 
 
 Additionai, Notes on the Oi.u Testament :— 
 Tlie Book of Genesis, i Supplemental Note . 
 The Book of Exodus, i Supplemental Note, i New 
 
 Note ..... 
 
 Tlie Book of Numbers, I New Note 
 The Book of Deuteronomy, i Supplemental Note 
 The Book of Esther, i Supplemental Note . 
 Tlie Book of Proverbs, I Supplemental Note 
 The Book of Canticles, i Supplemental Note 
 
 IV. — Connection of the Old and New Testaments 
 
 V. — Notes on the Books of the New Testament (144 
 comprising — 
 The Gospel according to St Matthew 
 The Gospel according to St Mark . 
 The Gospel according to St Luke . 
 The Gospel according to St John . 
 The Acts of the Apostles . 
 The Epistle of St Paul to the Romans 
 The First Epistle of St Paul to the Corinthians 
 The Second Epistle of St Paul to the Corinthians 
 The Epistle of St Paul to the Galatians . 
 The Epistle of it Paul to the Ephcsians . 
 The Epistle of St Paul to the Philippians . 
 The Epistle of St Paul to the Colossians . 
 The First Epistle of St Paul to the Thessalonians 
 The First Epistle of St Paul to Timothy . 
 The Epistle of St Paul to Titus . 
 The Epistle of St Paul to Philemon 
 The General Epistle to the Hebrews 
 The General Epistle of St James . 
 The First General Epistle of St Peter 
 Tlie Second General Epistle of St Peter . 
 Tlie Book of the Revelation of St John 
 
 
 
 PACK 
 
 2 
 
 Passages 
 
 23« 
 
 
 4 
 
 »» 
 
 239 
 
 
 2 
 
 » » 
 
 242 
 
 
 5 
 
 » » 
 
 243 
 
 
 7 
 
 It 
 
 24s 
 
 
 I 
 
 Passage 
 
 248 
 
 Passages), 
 
 249 
 
 I Passage 
 
 249 
 
 I 
 
 250 
 
 . 
 
 250 
 
 . 
 
 250 
 
 . 
 
 251 
 
 . 
 
 251 
 
 25: 
 
 21 Passages 
 
 261 
 
 6 „ 
 
 289 
 
 16 
 
 292 
 
 . 8 „ 
 
 301 
 
 9 
 
 312 
 
 12 
 
 320 
 
 19 
 
 328 
 
 s 2 
 
 346 
 
 6 „ 
 
 348 
 
 I Passage 
 
 352 
 
 2 Passages 
 
 355 
 
 3 
 
 357 
 
 3 M 
 
 3G0 
 
 7 
 
 367 
 
 4 
 
 377 
 
 I Passage 
 
 379 
 
 i 
 
 380 
 
 3 Passages 
 
 3S1 
 
 6 „ 
 
 383 
 
 I Passage 
 
 388 
 
 13 Passages 
 
 389 
 
 •3 
 
 ■ 
 : 
 
 VL— Appendix A: a selection of Scripture Texts, exhibiting 
 the Authorized English Version with suggested 
 Emendations. 
 
 f. The Old Testament ..... 397 
 
 2. The New Testament ..... 408 
 
TABLE OF CONTENIS. 
 
 VI 1 
 
 VII. -Appendix B; containing Classified and Translated Lists 
 OF Hebrew and Greek Words in the Old and New 
 Testaments. 
 
 Old Testament :— 
 
 1. Hebrew Words translated Wine and Strong Drink . 
 
 2. Hebrew Words translated Vineyard, Vine, etc. 
 
 3. Hebrew Words translated Leaven, Vinegar, Unfermented 
 
 Bread, etc. .... 
 
 4- Hebrew Words translated Drunken, Drunkenness, and 
 Drunkard • . . . 
 
 5. Hebrew Words descriptive of the Nature and Effects of 
 
 Intoxicating Drink 
 
 6. Other Hebrew Words explained in tlu? Notes , ] 
 
 New Testament:— 
 
 1. Greek Words translated Wine, Strong Drink, and Vinegar 
 
 2. Greek Words translated Vine, Vineyard, Fruit of the 
 
 Vine, Grapes, Clusters .... 
 
 3. Creek Words translated Leaven, Unleavened Bread, Drunken- 
 
 ness, Drunkard, Drunk, Tempeiance, Sober 
 
 4. Other New Testament Gicck Words explained in the 
 
 Notes .... 
 
 * • • 
 
 Vril.— Appendix C : the application of ' Vayin' and 'Oinos' to the 
 unfermented juice of the grape .... 
 IX. —Index , . 
 
 PAOK 
 
 412 
 
 419 
 421 
 
 422 
 
 422 
 
 423 
 425 
 
 426 
 
 427 
 428 
 
 431 
 
 434 
 
GENERAL PREFACE. 
 
 Christians everywhere unite in accepting the saying of St Paul, 
 that all God-inspired Scripture is "profitable for doctrine, for reproof, for 
 correction, for instruction in righteousness ; that the man of God may 
 be perfect, throughly furnish /". ';nto all good works" (2 Tim. iii. 
 16, 17). But the profit derived from Divine Truth will necess: rily vary 
 according to the degree of teachableness and soundness of judgment 
 brought to its perusal. The Bible is not accountable for the multi- 
 larious errors and abuses it lias been employed to support ; yet it is 
 occasion for lamentation that on not a few great questions, both of 
 Science and Morals, the Living Oracles have been strangely mis- 
 apprehended and misapplied. Not the illiterate and vicious alone, 
 but successive generations of scholars and divines, have enimciated 
 mischievous fallacies professedly extracted from the Scriptures. In 
 Physical Science, the fixity and recent creation of the earth ; in 
 Political Philosophy, the right of arbitrary government and Negro 
 slavery ; in Social Economy, the excellence of Polygamy ; in Eccle- 
 siastical ethics, the duty of persecuting heretics, and the obligation of 
 unlimited submission to the clergy : these, and other baneful dogmas, 
 have been zealously propounded, not as speculative theories, but as 
 the practical teachings of the Divine Word. That such conclusions 
 are now commonly discarded, is not due to any change in the Record, 
 but to a marked improvement in the manner of reading it ; and to a 
 perception that there can be no real contradiction betwef^i one 
 portion of Holy Scripture and another, or between the Revelation of 
 God in Nature and in His Written Will. 
 
 Not less obviously true is it, that social customs and personal 
 habits of diet and indulgence, continued from childhood upwards, 
 may induce a state of mind inconsistent with the unbiased inter- 
 pretation of Holy Writ. For exami^le, let a man be accustomed to 
 
GENERAL PREFACE. 
 
 regard intoxicating liquor as a necessity, or even a valual)le auxiliary, 
 of life, and as an innocent vehicle of enjoyment and social entertain- 
 ment ; let him remain ignorant of all that can be said, and has been 
 proved, to the contrary ; let him consider the intemperance arising 
 from strong drink to be one of the inevitable forms of natural 
 depravity, and therefore to be classed in its origin as well as its 
 results with other sins of the flesh ; let him persuade himself that the 
 ordinary means of Cliristian evangelization are sufficient to eradicate 
 this prolific vice with its dismal progeny of social curses : let all this 
 be done, and it will no longer appear surprising that many of the 
 allusions contained in both the Old and New Testaments are con- 
 strued in favour of the use of such drink, and that other passages, 
 clearly opi)osite in their tendency, should be ignored or explained 
 away. This may be done in perfect good faith, and without any 
 consciousness of the process by which the one-sided exegesis is 
 wrought out. 
 
 Accordingly, when th.e Temperance Reformation began, some of 
 the earliest arguments brought against it were borrowed (as was 
 supposed) from the armoury of Scripture Texts ; and down to the 
 present time many who hold aloof from that cause, defend their 
 estrangement by a similar appeal to Scripture precedent and approval. 
 Some even now go the length of charging Abstainers with a conduct 
 at variance not only with the privileges, but with the duties of the 
 Christian dispensation, and accuse them of seeking to impose a code 
 of asceticism contrary to the genial and liberal spirit of the Gospel. In 
 controverting what have been represented as the views of Temperance 
 writers upon the wines named in Scripture, some critics have igno- 
 rantly attributed to them the most absurd positions — such as that all 
 those wines were unfermented and uninebriating, — while they them- 
 selves have neglected to distinguish between the various terms trans- 
 lated 'wine,' and have confounded the use of intoxicating liquor by 
 men of old, and the permission of such use, with the express sanction 
 and blessing of God. 
 
 To some friends of the Temperance movement a Work of this 
 chaiacter may appear superfluous. Certain of them may be disposed 
 to deny that the cjuestion is one for Bible arbitration or reference at 
 all ; while others may be prepared to concede that Scripture permits 
 and approves the use of Strong Drink, though also permitting and 
 approving of abstinence from it. It is in vain, however, to expect that 
 the Bible will cease to be ([uoted as an authority on the subject of 
 'J'emperancc ; nor is it desirable that its store of facts should be 
 
GENERAL PREFACE. 
 
 XI 
 
 overlooked, or its testimony left unexamined and disregarded. Those 
 who contend that ' liberty to abstain ' is all that is needed as an argu- 
 mentative basis for abstinence, will find themselves undeceived when 
 they attempt to urge the practice upon others as a duty ; for how 
 can that be a duty, it will be asked, the opposite of which is sanc- 
 tioned by both the letter and the spirit of the Divine Word \ Besides, 
 even the argument from Christian expediency to which such friends 
 attach a high (if not exclusive) importance, cannot be understood 
 without an appeal to passages of Scripture whose true meaning and 
 legitimate bearing have been warmly contested. 
 
 In reply to the inquiry, which may not be discourteously proposed, 
 whether the authors of this Commentary can claim to be exempt from 
 a bias in favour of abstinence which may have inspired and controlled 
 their exposition ? — they can but say, that they have been fully sensible 
 of their liability to such an influence, and have therefore endeavoured 
 to counteract its operation by carefully weighing all adverse arguments, 
 and by placing before the reader the materials by which he may 
 form for himself an independent judgment as ♦■o the correctness of the 
 inferences drawn. They have honestly sought, with trust in Divine 
 aid, to discover the trutii contained in the passages successively 
 discussed ; and, in consigning the fruit of their labours to the press, 
 they pray that the blessing of Heaven may attend it so for as it is 
 adapted to promote the faithful, intelligent study of Scripture, and a 
 more perfect sympathy with the spirit of the Psalmist, " Teach me, O 
 Lord, the way of thy statutes ; and I shall keep it unto the end. 
 Give me understanding, and I shall keep Thy law; yea, I shall 
 observe it with my whole heart." 
 
MM 
 
PRELIMINARY DISSERTATION. 
 
 The following Commentary on certain passages of Holy Writ has 
 been undertaken for the elucidation and development of important 
 and practical, but long-neglected, portions of Divine truth. It is 
 desirable, at starting, that readers who, like the noble BerKans, are 
 willing to searcli for the truth in the love of it, should understand the 
 special object of the inqni/y, and the principles u[)on which we propose to 
 conduct it. We repudiate entirely every species of 'Authority,' 
 properly so called. Faith, indeed, must accept Xhc facts of Revelation, 
 just as Philosophy must accept the facts of Nature — using there, 
 however, all reasonable care in the examination ; — but, after that, no 
 mortal intellect can have a monopoly of judgment, or, without 
 presumption, pretend to an infallibility of interpretation. One only 
 rule will hold then, — ^^ Prove M. things : holdfast to that which is" true. 
 
 As we do not see with the eyes of other men, neither do we claim 
 that other men should sec with ours. But what we do assert is, that 
 while the Divine objective Truth is one, not various, so the subjective 
 faculty of Reason is one, working by common laws to common and 
 invincible conclusions. This is the sole guarantee of truth being 
 either possible or actual ; and therefore evidencc'\% everything, and bare 
 ' opinion ' nothing. On that evidence alone we place our reliance : 
 if it is invalid our inference falls ; if otherwise, it will stand ; but no 
 imaginable amount of unbelief and dogmatic denial can disturb or 
 overturn it. As the acute Professor Mansel has observed, " it is of 
 little importance to what authority we appeal, so long as the evidence 
 itself will not bear criticism." Were a lawyer, in defending a client, 
 to decline putting facts and evidence betore the jury, and content 
 himself with referring to a number of 'learned opinions,' both judge 
 and jury would regard his defence either as imbecility calling for pity, 
 or as impudence meriting contempt. But criticism ought to be 
 governed by laws of evidence as strict and unbending as those which 
 are observed in our law courts j and mere * opinion ' ought to be 
 held quite as cheap. 
 
 I. The first proposition to be established is one of a purely 
 philological ^xiiS. matter-of/<?^/ character, namely, — That there is nothing 
 in the nature and usage of the words for Wine, etc., in the Bible, 
 which at all teaches that the use of intoxicating drink is in harmony 
 
XIV 
 
 PRELIMIXARV DISSERTATION. 
 
 with the Divine will. This proposition will be proved just as con- 
 clusively on the hypothesis that the ]>ible is a book of simple history, 
 as on the conception of its containing a Divine revelation. The 
 following are the thirteen words of the Original Scriptures which, 
 unfortunately for the English reader, have all been commingled and 
 confused under the translation of the single term Wine, either with 
 or without an adjective of (jualification, such as ' new,' ' sweet,' ' mixed,' 
 or 'strong,' — namely: — Hebrew, Yayhi, K/iamar, Shokar, Afesek, 
 A/isis, SoTt'/i, Tiros/i, As/iis/ia/i, Shemarim ; in Greek, Oinos, Glaikos, 
 Oxos, and Akraton. There are, besides, closely associated with thes(; 
 words, two others — the Hebrew adjective Khcvier (foaming), and 
 K/ioiiicfz, translated 'vinegar.' When persons attempt to argue, from 
 the Authorized Version, the merits of the wine question, no wonder 
 they fall into inextricable difficulties and pernicious delusions. Mr 
 De Quincey's observation, in his article on ' The Philosophy of 
 Herodotus,' is exceedingly apposite : — " How often do we hear 
 people commenting on the Scriptures, and raising up aerial edifices 
 of argument, in which every iota of the logic rests, unconsciously to 
 themselves, upon the accidental words of the English version, and 
 melts away when applied to the original text ! so that, in fact, the 
 whole has no more strength than if it were built upon a pun or an 
 i''(/iiiro(jiie." Nor is it the unlearnetl alone who are apt to fall into 
 this fallacy. Even so good a Hebraist as Professor Mur])hy, in 
 referring to Prov. iii. lo and Joel ii. 24, has distorted the meaning 
 of yajev and tirosh in order to accommodate their sense to the 
 English mistranslations ' burst-ri/// ' and ^ o\c\JIo7c>.'' Long ago, 
 Dr S. Lee, Hebrew Professor at Cambridge, in tlie preface to his 
 ' Hebrew Lexicon,' pointed out this teeming source of error : — " As to 
 Noldius — and the same may be said of lexicographers but too 
 generally, — his practice evinces no endeavour beyond that of offering 
 a signification — well suited, as he thought, to each place — which 
 eventually resolves itself into a system of mere conjecture, and one, 
 moreover, which takes for granted that the particular signification he 
 ascribed to every otlier 7>.>ord in such passage was above all suspicion 
 correct." Thus in the article 'Wine,' in Dr Smith's ' Dictionary of 
 the Bible,' the writer permits the sujiposed association of tirosh with 
 a liquid — in the famous triad, 'corn, wine, and oil'— to influence 
 his judgment as to the term translated ' wine,' when, in reality, the 
 proper word for ' oil ' {shei/ien) does not occur there as stated ; and, 
 moreover, the word translated ' oil ' is clearly a ;///>translation, the 
 proper meaning of yitzhar being ' orchard-fruit,' if etymology, induc- 
 tion, and context are to have any weight in determining ihe meaning 
 of language. It is thus under the conjoint influence of prejudice, 
 carelessness, and false conjecture, that errors increase and multiply, 
 and one blunder is made the buttress and bulwark of another. 
 
 Mr John Stuart Mill, in his ' System of Logic,' has well laid down 
 an important law of speech: — "Language is the depository of the 
 accumulated experience to which all former ages have contributed 
 their part, and which is the inheritance of all yet to come. It may 
 
PRELIM I XAUV DISSERTATION. 
 
 XV 
 
 be good to alter the meaning of a word, but it is bad to let any part 
 of the meaning drop. Whoever seeks to introduce a more correct 
 use of a term should be required to ijossess an accurate acquaintance 
 with the history of the particular n'ord. . . . To be (|ualified to 
 define the name, we must know all that has ever been known of the 
 properties of the class of objects which are, or originally were, 
 denoted by it. ... A ^e/ieric term is always liable to become 
 limited to a single species, if people have occasion to think and speak 
 of that species much oftener than of anything else contained in the 
 genus. . . . The tide of custom first drifts the word on the shore 
 of a particular meaning, then retires and leaves it there." 
 
 This species of fallacy would be seen through at once if it were used 
 in reference to matters not touching our appetites or interests. For 
 example, who would be deceived by the allegation that as '■'■'■ Prevent^ 
 now signifies to 'hinder' or 'oppose', therefore it signifies the'same 
 in the Collect, ^Prevent us, (J Lord, in all our doings, with Thy most 
 gracious favour ' "? 'I'he answer would be, that, at the time the prayer 
 was published, 'prevent* had the etymological sense oi going before ; 
 tliat a modern use has nothing necessarily to do with an ancient use 
 of a word ; and that the later sense arose, as explained by Mr Mill, 
 from the fact that obstacles — things brfore us — are more frequently 
 ' hindrances ' than ' helps,' Or should it be alleged that " villains 
 are foul rogues : but in the Miflrllc -V-^es fiirm-labourers and peasants 
 were chiefly ^nllains, therefore \ery ijad men," — should we not laugh 
 in the face of the verbal trickster? In what respect, however, does 
 this difter from tlie way in which, liy the abuse of the word 'Wine,' 
 the same paralogism is atlernpteci to be i)almed upon us? Men — and 
 sometimes people j)rofessing to be 'scholars' — go to a technical 
 dictionary of the eighteenth or nineteenth century, quote an exclusive 
 definition of wine as ' iVm fermented juice of the grape,' and ask us to 
 jump with them to ihe crooked conclusion, '• Therefore wine, 2,000 
 years ago, never signified anything less or anything more" ! When 
 perversity has attained to this point it serves to illustrate the truth of a 
 remark once made by an * Kclectic Reviewer,' that " the understand- 
 ing may be so blindecl by circumstance, or by prejudice, as to meet 
 with darkness in the daytime, and to g)o[)e at noonday as in night." 
 It is high time that such 'fallacies of the dictionary' should be 
 remitted to the nursery or the asylum. 'I'his very word, by the way, 
 is another illustration ; but should the day ever come when the 
 conventional sense of 'house for lunatics'' shall have absorbed all 
 other senses, will that prove that during a series of ages it had not the 
 broader sense of ' refuge ' ? *' 
 
 W'hen we speak of the various senses of such words as rc/;/^, man, 
 spirit, 7vife, angel, let us not l»e misunderstood. A word of this sort 
 is vaguely descriptive and l)roa(lly general. There is no single word 
 of this kind with any definite sense ; the special sense is derived from 
 the application, — i. e. from the context. If we say, ' In heaven there 
 are Angels^ and also, ' In hell there are Angels,' — whle the word 
 'angel' is the same, the objects connoted nre, in specific quality, as 
 
XVI 
 
 rRELIMINARV DISSERTATION. 
 
 distinct as the opposing spheres. The 'fallacy of the lexicon' is 
 very common, whereby tlie sense of the context is imported into the 
 innocent word. The figure 3 expresses a distinct relation as a 
 symbol, but it may be applied to plums or potatoes ; still the 
 (pialities of the things do . ot attach to the figure. So with words. 
 'Wine' primarily expressed the relation of ' liquid offspring to the 
 vine-cluster ' ; but it does not, never did, nor, in the nature of things, 
 ever can mark out the later, and for thousands of years obscure 
 relationship of ' fermentation.' The Jewish rabbins, we are dis- 
 tinctly told, had a pe(-uliar theory that ' the juices 'n fruits did not 
 ferment^ — so little did they know of the occult process that is now 
 assumed to have been the origin of the name for wine ! In fact, all 
 the ancients knao of the matter was, that grape-juice 'foamed' and 
 boiled,' like the froth of the sea, boiling water, or bitumen ; and 
 this idea is the sole one expressed by the words yavan and khamer, 
 from which verbs the Hebrew and Chaldee words for wine are 
 usually derived.* 
 
 As ' angel ' denotes the relation of ' messenger ' to some sovereign 
 master, but cannot express the /vV/^/and quality of mastership or service, 
 whether of devil or Deity, so the word ' wine ' expresses the relation- 
 ship of 'the blood of the vine,' but cannot possibly signalize the special 
 state into wOiich it has got — whether it is pure klicnicr, or mnstii/n, or 
 sorrl/, or whether it is the juice transformed, by fermentation, into 
 intoxicating:; drink. In accordance with this [)rinciple are tlie facts of 
 Hebrew literature. \Vhcn yayin became generic by usage, the Jews 
 had 10 resort in later time to specific words, such as alisis and sovc/i, 
 just as the Greeks with \\\c\vglcitkos and the Latins with their niustiini, 
 when oinos and viniiin res])ectively had become too vague and 
 general. As to the 'particular history' of the words for Wine^ the 
 body of this work contains scores of illustrations of the fact, that in 
 Hebrew, Chaldee, Greek, Syriac, Arabic, Latin, and English, the 
 words for wine, in all these languages, are originally, and always 
 inclnsii'cly, applied to ' the blood of the grape ' in its primitive and 
 natural condition, — as well, subsetjuently, as to that juice both boiled 
 and fermented. It is true that one or two ij'//(/^7'-scientific writers, 
 such as riiny in ancient times (a.d. 60), and Neumann in later 
 (1740). have endeavoured to override the popular use of the word 
 * wine,' and to flxbricate a technical definition of it. The attempt, 
 however, has not only been a total failure in itself, but it may be 
 alleged that, had it been ever so successful, it could not in the 
 slightest degree have aftected the past historical use of the word in 
 the Bible, or in dead languages and obsolete idioms. Neither Pliny 
 nor Neumann, however, are consistent; for both concede that, 
 notwithstanding their closet definitions, unfcrmcnted preparations 
 
 * Hear the language of LlF.niG: — " Vt'getahle jttices in gcnC7-al becoim turhid 
 ',vhcn in contact viillt the aii\ lUiiORE FERMliNTATioN commkncks." {C/winistry 
 of A^i^riciiltiin\ 3rd VA.) Thus, it appears, yJw/w or tni-hidncss (what the Hebrews 
 called /.•/icincr, and applied to \.hc Jon ming 'blood of the grape') is no proof of 
 alcohol being present. 
 
PRELIMINARY DISSERTATION. 
 
 xvn 
 
 7itere "reckoned, not only among wines (r'i/ia), but among sweets 
 {(lukia) also;" and that " several of the Italian wines of this sort are 
 called 7'/;w-cotto, or boiled wine." The objection, however, is alto- 
 gether impertinent for another reason — namely, that the Bible is not 
 a book of Science, dictated in technical and scholastic lajiguage, but 
 a Book of Life, written for common and wayfaring persons, in the 
 language of daily life, of national history, of popular apologue, and 
 of glowing prophetic poetry. Its speech is the very antipodes of cut- 
 and-dried science ; it is the speech of the people and the aj^e, and can 
 only be correctly understood by being interpreted in the light of the 
 customs and fr^fs by which both Instructors and Instructed — 
 prophets and people — were environed, and of the thoughts in which 
 they were alike immersed. On other topics the folly of this objection 
 can be seen plainly enough. Who, for example, cares for the Colenso 
 quibble, that, in order to generate a contradiction between Scripture 
 and Science, would force upon the Mosaic phrase applied to the 
 'hare' — chcicnrig the aid (Lev. xi. 6) — the modern technical, anato- 
 mical definition ? Yet anti-Temperance critics, to serve their contro- 
 versial ends, harp upon the same discordant string. 
 
 In this connection we may note a kindred fallacy concerning ' the 
 proper use of terms.' The phrase is not felicitous. All terms, how- 
 ever applied, which convey the meaning of the writer to the person 
 addressed, are equally ' proper,' since to do that is the sole end of 
 speech. There may be degrees of clearness, certainly, but that is 
 all; and this does not involve the question of the primary, secondary, 
 figurative, or poetical use of the word. The Bible, like any other 
 book, may have all these varied uses. 
 
 In the controversy on the Pentateuch, Dr Colenso asks his critic, 
 " With what pretence does Dr McCaul undertake to censure me as 
 being ignorant of Hebrew, for saying that the proper signification ot 
 the word Succah is ' booths made of boughs and branches,' and that 
 when it is used of tents, etc., it is used improperly ? His language 
 would lead his readers to suppose that the word is used freely for all 
 kinds of habitations, lions' lairs, pavilions, tabernacles, etc. The real 
 fact is, that the word occurs twenty-three times in the sense o{ booth, 
 or enclosure made of boughs, five times metaphorical I ly, and thrice only 
 for tents " {N'oh's, pp. 8, 9). A precisely parallel argument has been 
 formed as to yayin, with the view of narrowing its proper meaning to 
 intoxicating w'me, — with this difterence, that the alleged ' metaphorical' 
 uses are more numerous than the so-called 'proper' ones! But no 
 matter as to that : the point to be settled is, whether the element of 
 number of times a word is used can determine the proper sense of it 
 or not. Is it a fact to be settled by coi"'.ting majorities? Now 
 Dr Kalisch, one of the 'authorities' quoted by the bishop on the 
 same page, distinctly goes against him, for he says, " The context 
 alone can decide whether that noun is used in its (narrow) original or 
 its 7a<ider sense." When it is said that the ark was in ' Succoth,' the 
 sense is clearly shown to be wider than ' booth ' or ' branch,' and this 
 has nothing to do with the number of times it is so used. The 
 
XVI 11 
 
 TRELIMINARY DISSERTATION. 
 
 or(i:;inal meaning of ' candle-j/zV-i' ' is seen on the face of the phrase 
 itself; and when it was so used, for centuries, it properly meant 'a 
 stick that holds a candle'; but now, for many ages, it has been used 
 in a wider sense, but still an e(iually/r('/t7' L^ense, to signify 'a candle- 
 holder,' whether the instrument be made of brass, pot, tin, silver, 
 gold, or wood. To assert that the IJibie word 'golden-candlestick' 
 is a wty^/Z/t^/vV*?/ term, would be the climax of silliness. On p. 15, how- 
 ever, I)r Colenso certainly corrects his critic, but virtually abandons 
 his other jjosition. I)r McCaul had said that bi-chor meant ' firstborn ' 
 oi '■ dot/i father and mother,' instead of 'either,' leaving the meaning 
 a little ambiguous. Dr Colenso replies, " No doubt the word is 
 usually employed to e".press 'firstborn son' of the father; but it 
 does not mean only this, but may be used jvhcn needed to express 
 either ' firstborn ' of the mother, or ' first-begotten ' of the father." 
 Both the critics here fall into a bog, for the word itself does not, and 
 cannot, express anything about either fiither or mother. They are 
 importing the sense of the context into one of the terms ! Dr Kalisch, 
 immediately cited, puts the matter in the right light when he si)eaks of 
 " the generic appellation brehor. It occurs predominantly (/'. e. oftenest) 
 in the sense (rather, application to) first-begotten of the father ; yet we 
 find 'firstborn of the handmaid^ (Exod. xi. 5), 'firstborn which she 
 shall bear' (Deut. xxv. 6)." Surely no one will fancy that 'firstborn,' 
 in these texts, is either ' metaphorical ' or ' improper,' because that 
 mode of use is in a minority. On the same page Dr Colenso again 
 corrects his critic, and confutes his own absurdity about ' usual ' and 
 ' proper use.' Dr McCaul having translated khaggim by ' periodical 
 feasts' — thereby importing into the generic word a specific element, — 
 his opponent says, " Here, again, Dr McCaul is mistaken ; the 
 Hebrew word has no such restricted meaning ; it expresses simply 
 ' feast ' or ' festival ' ; and though it may of course be applied to either 
 of the three great feasts, it is used in Exod. x. 9 in the ordinary 
 sense before any periodical (east was instituted." This is very sound, 
 but then it has nothing to do with ' counting ' texts, nor with exclusive 
 meanings, nor with metaphors — but only with the context and the 
 nature of things gathered from it.* Let the same course be adopted 
 in regard to words for wine, and^ the bulk of critical defences of 
 drinking will disperse 'iito thinnest air. 
 
 The late Canon Sto'vell, in his sermon preached before the British 
 Association for the Promu*^ion of Science, observes that " superficial 
 men create a seeming discord, and then find fault with God's work 
 
 * Curious to say, Dr Colenso is here arguing against 'the usual sense,' as he 
 calls it ; for khai:; is twice as often applied to sacred as to common feasts. Dean 
 Stanley, in Commentary on i Cor. xi. 21, has fallen into the same fallacy concerning 
 metfmei. He s>ays, " It need not be always taken of intoxication, but this is its 
 natural meaning m most passages." That a word for 'fulness' should have the 
 meaning of the effect of being full of one special kind of thing seems anything 
 but natural. Further, wliat has the meaning of ' most passages ' to do with its 
 meaning in a passage not inclinted in the most ? When tiie word ' man ' is used in 
 Kaffirland, it is oftenest in connection with Kaffirs ; but does it, therefore, acquire 
 the ' natural meaning ' of ' black man ' ? 
 
PRELIMINARY DISSERTATION. 
 
 XIX 
 
 iodical 
 ment, — 
 the 
 simply 
 to either 
 ordinary 
 sound, 
 xclitsivc 
 and the 
 adopted 
 noes of 
 
 ise, 
 
 as he 
 Dean 
 oncerning 
 this is its 
 have the 
 anything 
 o with its 
 is used in 
 c, acquire 
 
 instead of their own" This is particularly applicable to the question 
 under consideration, where the grossest absurdities have been adopted 
 as principles of interpretation. The initial and central follacy is 
 this: — " The word wine is undeniably applied in the Bible to a drink 
 that intoxicated men : therefore the word always and necessarily 
 means intoxicating li(iuor"! We do not here enter into an elaborate 
 refutation of this absurd statement, but we must, in some measure, 
 remove it out of the way of the imi)artial consideration of the terms 
 for wine, awaiting intpiiry; since the principle, if allowed, at once 
 begins and ends the whole matter. If there is but one kind of wine — 
 /. e. intoxicating, — criticism and argument are at an end, since the use 
 of wine of some sort is pali)ably sanctioned by God in the Bible, and 
 not merely rsermitted.* The flxct tliat words are symbols of wide 
 and various application makes it chiefly the business of criticism to 
 ascertain ivhat the sense or meaning is in particular passages. The 
 
 very word 
 
 meanmg 
 
 refers to the idea which it is the medium of 
 
 reaching, and that is not always one object, or one quality, much less 
 one class of objects without spccijic differences. St Jerome, one of 
 the earliest of Christian critics, after explaining that bar, while it 
 signifies ' a son,' may also be used to designate ' corn ' {barX^y), as 
 well as to denote ' pure,' adds, — " Wherein, then, have i erred, if I 
 have translated a term of ambiguous signification in two different 
 ways ? — showing my readers how variously a Hebrew word may be 
 translated." — ('Apologia adv. Ruff, tome i. col. 729.) The philoso- 
 ])her Herschel, in his 'Discourse' (1830), says, "What is worst of 
 all, some, nay, most [words] have two or three meanings distinct from 
 each other, (so as) to make a proposition true in one sense and false 
 in another, or even false altogether" (p. 21). Alexander Carson, D.D., 
 in his work on ' Inspiration,' says, " A word may have two senses, or 
 more, in dijjerent situations, but not two senses in the same occur- 
 rence." Dr Davidson, in his 'Text of the Old Testament' (Kd. 1856, 
 p. 211), is even more ex[)licit in contradicting the foolish canon of 
 the anti-Temperance critic : — 
 
 " The science of words has much uncertainty and vagueness, espe- 
 cially in relation to the languages of Scripture ; for it must ever be 
 difficult to fix with precision a leading idea, abstract and complex as 
 it usually is. One might suppose that a Dictionary would render the 
 work very easy, inasmuch as it gives the signification of words, f But 
 all dictionaries are liable to error, and should be followed with dis- 
 crimination. Besides, they can only furnish the general signification, 
 whereas the Interpreter wants the precise sense, with its exact shade, 
 as determined by the particular position in which it stands." ^ 
 
 Dr W. Freund, in his ' Worterbuch der Lateinischen Sprache' (1834), 
 gives an admirable illustration of the difference of context and etymo- 
 
 • " If wc confound the siij^crance of events with the Divine sanction of them, 
 we are guiUy of teaching that God consecrates sin." — (Dr Gumming r 'God in 
 History,' p. 9. 1854.) 
 
 t Webster gives, for example, twenty-one meanings to the word 'spirit.' 
 
9CX 
 
 PRELIMINARY DISSERTATION. 
 
 logy. " The substantive arejia changes its sense in the four following 
 passages: — (i) Magnus congestus arenas, Z//<rr. 6, 724 ; (2) Missum 
 in arcnam aprum jaculis desuper petiit, Suet. Tib. 72; (3) Vectio 
 Frisco, (juantum plurimum potuero, prrestabo, pra^scrtim in arena 
 mea, hoc est, apud Centum veros, Pli7i. Ep. 6, 12, 2; (4) Quid 
 faces, (Enone? Quid arena semina mandas? Ovid. Her. 5, 115. 
 In the first passage it is actual sand ; in the second, the ampJiitheatre ; 
 in the third, the sphere of one's calling; in the fourth, a proverbial 
 expression for something nnfniitful" — i. e. something in that respect 
 like sand. But it is evident, that while a lexicon -maker may arrange 
 these words in a certain order of mental relationship — as (i) literal 
 sand ; (2) the sanded place of contest ; (3) any place of contest or 
 activity ; (4) what is barren as sand — may give what four names he 
 pleases to the words — metonymy, trope, etc., — yet that will mako 
 no difference as to the plain meaning and intention of the speaker m 
 ' using' these words. The ^z/t"^/^ in which they are formed does not 
 affect their 'meaning' or use. When Bland, translating the lines of 
 Ibycus concerning oinanthides and oinareois, says, — 
 
 ' And new-born clusters teem with 7c>iiie 
 lieneath the shadowy foliage of t/ie vine,'' 
 
 the idea which ' wine ' conveys is as certainly that of ' grape-juice ' 
 as if it had been expressed by that phrase. It is used ' proverbially,' 
 and hence comes in the principle laid down by Freund, — " The 
 word arena, in the proverbial phrase — aretuz seminam mandcre, 
 'commit seed to the sand' — must always mean 'sand'j but in the 
 words of Vectio Frisco — praistabo in arena mea — cannot mean ' in my 
 sand.' It must remain an indifferent thing for the judgment, what 
 verdict the lexicon gives on the word, so long as the whole thought, 
 through its application to something not of the nature of husbandry, 
 has deviated from the literal [or original] sense." 
 
 The power of the context operates in various ways to modify the 
 cense of a passage, or to limit the application of particular words. 
 The nature of the subject is part of the context. ' Drink of the cup ' 
 must be modified, by the nature of the case, into either ' Drink out 
 of the cup the liquor iti it,' or Cup must be understood as a ' figure ' 
 for its contents ; as ' the sword ' or instrument is put for ' war ' itself. 
 But under the nature of the subject is really comprehended the 
 purpose of the writer or speaker — the special end he has in view in 
 his utterance, — and we cannot be justified in stretching his language 
 beyond that point as determined by all the circumstances. The phrase 
 occurring in i Cor. x., relative to meats offered to idols, supplies a 
 clear example: — 'Whatsoever is sold in the shambles, eat' (ver. 25). 
 It woukl evidence mental disorder were this to be given as a literal 
 command to one's housekeeper in the purchase of beef or mutton in 
 the market. Feople are not to buy inferior or bad meat, still less are 
 they to consume what is unwholesome, or may disagree with them. 
 When the apostle adds, 'Asking no questions on account ff conscience,' 
 a limitation i.« put upon the command ; since the purpose of the 
 
PRELIMINARY DISSERTATION. 
 
 XXI 
 
 instruction is opened out, — and that purpose does not concern the 
 (jualities of physical things, and the conse<iuent rules that regulate 
 their use or disuse, but the ((unlity or state of tlie mind. To transfer 
 the text from the moral to the material sphere is plainly to pervert it. 
 
 We now proceed to give a summary exposition of the chief Hebrew 
 terms concerned in this inquiry, based upon a careful induction and 
 comparison of Text, Context, and Circumstance, allowing but a 
 secondary weight to the remote, vague, and uncertain element of 
 etymology. 
 
 I. \y>, YAYiN, 'wine,' occurs 141 times in the Bible. Various 
 
 derivations have been sought for it, likely and unlikely. Some 
 lexicon-makers have referred it to an obsolete root signifying 
 ' boihng,' and hence ' fermenting ' ; others to a kindred Arabic word, 
 yaz'a/i, in the sense of Mo//e, 'soft'; others to yaven, * mire,' 'dirt,* 
 'obscurity'; others to another Arabic form of the word, denoting 
 ' dulness.' As Dindorf, however, says, yavati and the kindred 
 Arabic denote 'boiling,' 'foaming,' 'spuming,' — and hence the 
 derivative j-oj'/w would fitly apply to the fresh-expressed and ' foam- 
 ing ' blood of the grape. This is confirmed by the Chaldee term for 
 wine, khamar, being ui.doubtedly derived from k/wfiier, 'froth' or 
 ' foam,' which is applied equally to the froth of the sea, to boiling 
 bitumen, and to red fluids. It is certain that many vegetable juices 
 liecome red by boiling, as wine does by fermenting. The Penny Cyclo- 
 pcedia (Art. ' Wine ') observes, " Vegetable juices in general become 
 turbid when in contact with air before fermentation commences." 
 New names, when first imposed, are always expressive of some simple 
 and obvious appearance, never of latent properties or scientific re- 
 lations; and hence, while the 'foaming' appearance of grape-juice 
 accounts for the original application of the term yayin to it, it would 
 be absurd to suppose that the idea of ' fermentation,' the nature of 
 which has only been understood during the last century as a 
 scientific process, formed any part of the original connotation of 
 the word. The Jewish Rabbins, in fact, were so ignorant on this 
 point, that they held a foolish theory to the effect that 'grape-juice 
 did not ferment ' in the same sense as bread, whereas, in fact, the 
 principle and process, and the agents and materials concerned, are 
 identical. A word, however, like yayin, originally applied to foaming 
 grape-juice, would gradually become significant of the juice in the 
 subsequent conditions in which it was found, and, by a kind of 
 mental retrospection, to the wine confined in the grape. In Neh. 
 V. 18 we have the phrase 'all sorts of wine.' As a generic term, 
 therefore, yayin became applicable to wine of four species : — 
 
 {a) It is used sometimes in the sense of the vinum pendens of 
 the Latins. As Cato speaks of the ' hanging-wine ' {De Re Rustica, 
 cxlvii.), so Deut. xxviii, 39 refers to yayin as a thing to be gathered 
 by men or eaten by worms. In Isa. xvi. 10 and Jer. xlviii. 
 it is used for ths grapes to be trodden in the vat (^ee Gesenius, 
 
xxu 
 
 PRELTMINARY DISSERTATION". 
 
 under "j")*!). In Psa. civ. 15 ; Jer. xl. 10, 12 ; possibly in Lsa. 
 Iv. I; proljably in Deut. xiv. 26, it is apjdiccl to 'the grape in 
 the cluster.' The Rabbins have a similar use of the word. Baal 
 Hatturini, in Deut. xvi. 11, says, "At Pentecost, when corn is 
 reaped, and wine is now in the gra[)es." In wine countries, the 
 common language applied to the growing grapes is, ' the wine-blooms.^ 
 The grape-cure is called the ' wein cur.' In Spain they say, una 
 biicna cosccha dc 7u>io, 'a good gathering of wine' — (Father Connelly's 
 Diaioiiaiio N'tuTO, Madrid, 1798.) A traveller in the Pyrenees 
 says, *• Flocks of sheep and goats enliven the hills ; corn and 7>.'ine, 
 flax and oil, hang on the slopes." — (Collin's Voyuii^fs, 1796, ]). 82.) 
 
 (/') Yayin as used very fretjuently for the ' foaming blood of the 
 grape ' was, as we have said, probably applied to the exf^rcsscd 
 juice because of its turbid appearance. Perhaps the claret-grape, 
 which has red juice, suggested the metaphor, " He washed his 
 garments in yayin, his clothes in the blood-of-grapes." (Compare 
 Gen. xlix. 12 with Isa. Ixiii. i — 3.) In Job xxxii. 19 the word 
 is applied to the must-wine, translated by the Sejituagint gleukos. 
 Cant. V. I (compared with vii. 9) refers to a sweet, innocent yayin, 
 which might be drunk ' abundantly ' by young women. A peculiar 
 use of the word is occasionally found in the Targums, as of the 
 corresponding Chaldee term, khamar. * Wine reserved in its grapes ' 
 (Targum on Cant. viii. 2). On Cant. i. 14 we fall back on the 
 other sense : ' They took clusters of grapes and pressed wine out 
 of them.' 
 
 {c) In Prov, ix. 2, 5, yayin seems to point to a boiled-wine, or 
 syrup, the thickness of which made it needful to mingle water with 
 it before drinking ; while, unmixed with fluid, it was probably con- 
 sumed with milk (Isa. Iv. i; compare vii. 22; Ezek. xxvii. 17). 
 " To the honey of raisins," says Baron Bode, " the Persians give 
 the name of shire'"' According to D'Hcrbelot (1680), the words 
 sirop, sherbet, etc., came from the Arabic shir-ab [' sweet water '], 
 applied to any kind of drink in general. — {Bibliotlwque Orientale: 
 Art. Sirop.) In the East, sherab to this A'^y includes 'all sorts of 
 wine,' sherab-jee signifying ' wine-seller ; ' but the sense of sirop with 
 us undeniably proves the existence of a syrup-7vine formerly. The 
 Mishna (Terumoth, xi.) shows that anciently, wine so preserved was 
 used in the oflerings. "Wine of the heave-offering must not be 
 boiled, because it lessens it." Bartenora, in a note, says, " For 
 people drink less of it," which is true, since boiling renders it 
 richer and more cloying. The Mishna adds, " Rabbi Yehuda per- 
 mits it, because it improves it." Such a wine Wisdom prepares, 
 and, on the day of her feast, is aptly represented as mingling with 
 water for her guests. 
 
 ((i) There was also the yayin mixed with drugs, of various sorts : 
 the ' mixed-wine ' of the sensualist, spiced and inebriating ; a cup 
 of still stronger ingredients, used as the emblem of Divine judgments, 
 the *cup of malediction' (Psa. Ixxv. 8); the 'turbid-wine,' full of 
 poison. As Dindorf {Lexicon et Comment., 1804) says, " '"'ay in khamar. 
 
PRELIMINARY DISSERTATION. 
 
 xxin 
 
 sorts : 
 a cup 
 merits, 
 full of 
 
 vinum fermentescit — ctilid 7'iiio turhido et vent'iuito fkiio, a cup full 
 of wine, thick, foaming, and poisonous." Of Deut. xxxii. 33 he 
 says, ''''K/itUHai/i faiviaiiii ydyiid/im, this wine is the poison of dragons 
 — vencnum draconum; sermo quo delectantur est noxious, pessimus.' 
 (<■) Yayin was also a[)plied to every species of fermented grape- 
 juice. 'l"he characters of fermentation are well marked in Prov. 
 xxiii. 31, where it is described as 'red' and 'sparkling,' in which 
 condition we are forbidden even to look upon it with desire. Not 
 in one-half of the 141 texts, however, can it be shown that suck 
 wine was the kind to which the word is applied, by anything in 
 the context. Yayiii, then, being accepted as a general term, it 
 would follow that we should expect, as time went on, that specific 
 terms would be adopted to designate special kinds or states ot 
 wine, and this is exactly what we fin ' to be the case in the later 
 books. 
 
 2. D"'iP17) ahsis, occurs in five texts, — Cant. viii. 2 ; Isa, xlix. 26 ; 
 
 Joel i. 5 ; iii. (Heb. iv.) 18 ; Amos ix, 13. The word is plainly con- 
 nected with a/isas, ' to tread,' and denotes ' something trodden out.' 
 It is grape-juice purely ; and never seems to have acquired the 
 ambiguous meaning of the Greek gleiikos and the Latin ftiustnin, 
 which were undoubtedly sometimes applied to the juice of grapes 
 in an initial state of fermentation. Joel iii. 18, 'the mountains 
 shall drop down new wine ' (a/isis), is not all a figure. Pallas says, in 
 i793» of the grapes in the Hungarian vintage, "In August they 
 ripen, burst, and begin to evacuate their juice. The Shirno. contains 
 a rich juice, and bursts when ri/>e." — (Travels, i. p. 314.) Professor 
 Douglas rightly says that " the passage, ' they shall be drunken with 
 their own blood as with sweet-wine,' is no proof that viust^ which 
 is unintoxicating, cannot here be meant ; for neither is blood intoxi- 
 cating : but all the meaning that the verb conveys is, to drink till 
 one is satiated or cloyed. ' Ahsis of the Pomegranate ' is an evidence 
 that the word was sometimes used in that width of meaning which 
 the etymology sanctioned." — (Fairbairn's Imperial Bible Dictionary, 
 p. 1097. Glasgow, 1866.) 
 
 3- i^ZlD> soveh or sobhe, from sab/ia, * to drink to satiation,' occurs 
 
 but thrice. It is chiefly interesting as affording a link of connection 
 between classical wines and those of Judea, through an obviously 
 common name, being identical with the Greek hepsema^ the Latin 
 sapa, and the modern Italian and French sabe, ' boiled grape-juice.' 
 The inspissated wines called defnitum and syraum were, according 
 to Pliny (xiv. 9), a species of it : the last name singularly suggests 
 the instrument in which it was prepared — the syr or caldron 
 (Nah. i. 10). "The property of organic substances," says Liebig, 
 " to pass into a state of decay, is annihilated in all cases by heating 
 to the boiling-point." Columella tells us of the kind of degeneration 
 to which such preparations were subject. " Defrutiim, however 
 carefully mtde, is liable to grow acid " (xii. 2o'> To this corrc- 
 
x\-iv 
 
 PRELIMINARY DISSERTATION, 
 
 spends the statement of Hos. iv. 8 — ' Their sovt^ is sour.^ Such 
 preparations are made in great quantities in the E>ast, in Calabria, 
 and in the south of France, to this day. (See Works of Dr Lees, 
 ii. p. 144.) 
 
 4- "ICn, k/iamar, is the Chaldee equivalent of the Hebrew yayin, 
 
 and occurs only in Ezra and Daniel. Its derivation is from the 
 Hebrew khaner (see Deut. xxxii. 14 ; Psa. Ixxv. 8), which may be 
 translated foami/ig, or turbid, or as we say in English, 'yesty,' 
 bartiiy, scummy. It has, therefore, a very wide application, and 
 its meaning comprehends 'all sorts of wine,' without shutting us 
 up to any in particular. 
 
 5- T/pn* khometz, is simply * sour-wine,' vinegar, 'sick-wine,' wine 
 
 •gone' sour. It was, no doubt, chiefly applied to the thin sour 
 drink made from the last pressure of the grapes, with water added, 
 and was, like the Roman posca, something halfway between ginger- 
 beer and French vin-ordinaire. In the East, the term koumiss is 
 applied to fermented, sour mare's or camel-milk. The word had 
 a somev, ijat broad application to sour and fermented things. 
 
 6. ti'in^rij tirosh, is not ' wine ' at all, but ' the fruit of the vine- 
 yard ' in its natural condition. The vine says, ' Shall I leave my 
 iirosh 2 ' ' They shall tread tiros/i, but shall not dr'mkjirjin.' Nothing 
 but a foregone conclusion, fostered by the mistranslation of ancient 
 and modern \ersions — versions which traditionally sustain and de- 
 ceive Cc^'.h other — could have hindered scholars from perceiving the 
 true sense of this word. Neither Versions nor Lexicons, however, 
 have been consistent. The Septuagint, the Chaldee Targums, the 
 Syriac, Arabic, Vulgate, etc., have, in one text or another, rendered 
 the word as ' berry,' ' vines,' ' vintage,' ' fruit,' ' grapes,' etc. On 
 Micah vi. 15, Julius Bate, M.A., in his 'Critica Hebra;a,' 1767, 
 observes, "Hence it is plain that tiros/i is what is pressed, t/ie 
 grapes.'" Gesenius, in three texts, renders it 'grapes,' and so others. 
 
 Tirosh is perhaps correctly derived from yarasli, 'to possess, to 
 inherit,' just as Hierusalem is from ycnlsh and sa/ein = ' possession of 
 peace.' Drusius, in 1617, commenting on Gen. xxvii. 28, observes that 
 " the idea of ' possession ' is implied in tiros// because amongst t/iose 
 /kings which a man possessed by inheritance^ vintage-produce was the 
 chief, and received this name by way of distinction." * 
 
 * The note in Kitto's 'Pictorial 1111)10' (Ed. 1847), o1)jectini:; to our derivation, 
 alleges that "the grape could not ne more important to the Jews tiian tlie ,i,'('iMr- 
 bcny to us"l and furtlier, tliat it is '•unlikely that the ■iolid jiroilucts of the vine 
 should be so couspiaiously placed beside corn "! ! If the reader will peruse three 
 texts, selected at intefvals, he will perceive how very for vinous prejudice will lead 
 critics to ignore the plainest facts. Numb. xv;. I4, " Cliven us inheritance o^ fidiis 
 and vineyards." Eev. xxvi. 4, 5, "The land shall yield its produce \coru\, the 
 trees give their y/"////. Your tluyshinj; [nf corn] shr.U reach unto your vinta^i^e." 
 Isa. xvi. 9, "Joy is taken out of the plentifulTft-A/; in the ".•imyaids there shall lie 
 no shouting." In Micah vi. 15, sp-cin:^ seed of corn, and treading i>ii%YS and,!,'7v;/t'j, 
 •U occur toi^ethcr, side by side. What is the present condition of things in Lible 
 
mim 
 
 PRELIMINARY DISSERTATION. 
 
 XXV 
 
 • Such 
 "alabria, 
 )x Lccs, 
 
 ;w ycryi/i, 
 
 from the 
 
 may be 
 
 'yesty,' 
 
 ion, and 
 
 utting us 
 
 ne,' wine 
 
 7iin sour 
 -r added, 
 n ginger- 
 'Oiiiniss is 
 vord had 
 
 the vine- 
 leave my 
 
 Nothing 
 Df ancient 
 n and de- 
 
 iving the 
 
 however, 
 gums, the 
 
 rendered 
 
 etc. On 
 ea,' 1767, 
 esscd, t/ie 
 
 so others. 
 )Ossess, to 
 ssession of 
 .serves that 
 :)ngst those 
 
 e was the 
 
 derivation, - 
 w tlic v'l'""'- 
 
 of the vine 
 pcnise three 
 ice will lead 
 mce ofyf<7(A- 
 
 \rorn]y the 
 ur r'intiii^^e." 
 lere shall Iw 
 
 ;\nil ip-ii/'i-s, 
 Mi's in liible 
 
 Those who give to the word the meaning of niustum, grape-juice, 
 and then add, by way of explanation, that it is " a strong wine which 
 gets possession of a man's /uad, and drives him out of himself," not 
 only invent a fiction and contradict demonstrable facts, but contra- 
 vene the clear context of every passage wherein the word occurs, 
 which in no instance whatever is connected with inebriety. Out of 
 thirty-eight texts in which tirush is found, in thirty it is associated 
 with corn (not bread), in one (Micah vi. 15) with olives, in twenty-one 
 with on/iard-ix\x\t, and in twenty with both corn and fruit. It is 
 never once connected with shemcn, ' oil,' though Smith's ' Bible 
 Dictionary^ enoneously states the contrary; it is only thrice found in 
 the company of ' wine,' and then by way of distinction, as a different 
 thing ; and it is constantly associated with ' dew,' ' rain,' ' dryness,' 
 and other conditions affecting natural ' growth.' Within the compass 
 of philology there is hardly any word which, by the conjoint evidence 
 of etymology, context, and circumstance, is more clearly shown to be 
 a collective term expressive of a class of natural produce. The notion 
 that tirush signifies the same as ahsis, or the alternative supposition, 
 that this latter should have been invented when the former was in 
 constant use for the same idea, is simply incredible. 
 
 That ]J"T, dahgan, denotes growing 'corn in general, and not 
 
 some species of grain, as ' wheat ' or ' barley,' has never been ques- 
 tioned. That it denotes an artificial preparation like ' bread ' or 
 'cake' has never been imagined. Yet this term is found in per- 
 petual association, under common natural conditions favouring or 
 opposing growth and increase, with tirush. "IH^^, yitzhar, is a 
 
 second term, twenty-one times used in connection with tirosh. It is 
 derived, as Dindorf, Gesenius, and others admit, from a root signifying 
 to 'shine,' 'glisten,' like the Spanish term azahar, 'orange-flower,' 
 and the Latin aurantium, for the shining orange class of fruits. The 
 oliveyards also shine and glisten in the suii; hence we have suggested 
 ^oUve-and-orcJiard-ixxViC as the English equivalent o^ yitzhar, completing 
 a beautiful triad of natural blessings — ^i) Corn-ixxixt, (2) Vine-ixviii (3) 
 Orchard-ixw\\.; or, in other words, the produce oi field, vineyard, and 
 orchard. Agreeing with Professor Douglas, that "a common deriva- 
 tion oi tirosh from the verb to 'take possession,' because it intoxicates, 
 is too arbitrary to deserve serious refutation " (' Imperial Bible 
 Dictionary,' p. 1097), we accept the sense of 'vine-fruit' as that 
 
 lands? The Rev. Sniylie Rol)son, missionary at Damascus, thus v rites, after 
 noticing corn and olives: — " The fruit of the vine is tiio only otlier kind vliicli can 
 he sMi\ Xo iorm :\. sul>sta>ilial /<art 0/ t/ie Jooil of (kc pen/^/i: . . . I'loni August 
 to December, lircad Ami gropes are, substantially, the food of the people. . 
 It is perfectly safe to eat };rapes constantly to satiety. Grapes are dried ir large 
 quautitic;:. There is an(jtlier form in which the fniif of the viue is preserved for 
 use. Hy pickling and beating, a substance called dibs \dehhash, artificial honev 
 cake] is made out of the grapes. ... It is only ignorance which would pa; j 
 aw.ay and attenuate scriptural expressions." — Missionary Jlrrald of th.e l'rcs,)y- 
 terian Church in Ireland, 1845. Sec this testimony more at leni^th on pa; w 93 of 
 the Notes, 
 
 S 
 
XXVI 
 
 PRELIMINARY DISSERTATION. 
 
 demonstrated by induction, and giving a meaning which at once fits 
 every context and honours the Divine Word. (For further evidence, 
 see ' Vv'orks of Dr I,ees,' vol. ii.) 
 7. ^T\ye(je7' (Arab, 'ukeb, cavum esse)^ originally a 'cavity,' 'coop,' 
 
 or vat in which grapes or olives were put for the purpose of being 
 trodden ; but perhaps, secondarily, by becoming generic for the whole 
 ap])aratus {iota machiiia), the laciis or cavity into which the wine and 
 oil flowed \in qiicm vinum cxprcssuin dcfliiit). So Dindorf, who cites 
 Hesychius — leKxN'OS Iiopou stapliulee pateitai. Gesenius also takes 
 the double sense of ycgei'. J. D. Paxton, the American, .says of 
 l>hadoom, " Several [fruit] houses seem to be common property, 
 where they express die juice of the grape. They have a row o{ large 
 vats, into which the grapes are thrown ; and beside these some stone 
 troui;/is, into which the juice flows. Men get into the vats, and tread 
 the grapes. . . . They take the juice from the troughs and put 
 it into large boilers, reduce it to one-half" {IVavcIs, p. 215). Capt. 
 Colville Frankland says of Solima, " The grapes are trodden out 
 upon a kind oi stone platform ; the juice, running off through a little 
 channel, is received in a basin cut in the rock, from whence it is carried 
 in buckets to the boiler, 7uhere it is skimmed and allowed to cool. It 
 is boiled and cooled twice, and then put into great earthen jars, and 
 becomes a rich syrup" {Travels, ii. p. 10, 1827). Prof Murphy of 
 Belfiist, in order to prove the liquidity of tirosh, has narrowed the 
 sense oi ycqcv to that of the ' must-lake,' or hypoleenos, but without any 
 reason or even good authority. It occurs sixteen times, and in most 
 of the texts is more appropriately referred to the upper than the under 
 vat. In Numb, xviii. 27, 30 ; Deut. xv. 14 ; xvi. 13 ; 2 Kings vi. 27 ; 
 Hos. ix. 2, it is associated with 'corn' and the 'threshing-floor.' In 
 Job xxiv. II it is plainly \\\q place of treading shrivelled grapes that 
 yield no wine to quench thirst. In Isa. v. 2 it is used for the whole 
 of the apparatus, not for part of it — much less for the last part to the 
 exclusion of the first! In Isa. xvi. 10, to avoid giving to '• yayin^ its 
 natural contextual sense of grape, the translators are compelled to 
 insert ^ out' and ^ into' ! In Jer. xlviii. 33 there is no need to under- 
 stand liquid ' wine,' but ' gathered-wine,' of which the prophet speaks 
 in chap. xl. In Hos. ix. 2 it is associated with ' feeding.' In Joel 
 iii. 13 it is conjoined as a general term with JlJ, gath, probably this 
 
 having reference to the oil (shem"'n = Gethsemene), and ycqev to 
 grape-fruit, which, in its abundance, is awaiting the ' treading.' In 
 Hag. ii. 16 it is associated with TS^''\^i poorah, and with 'heaps' of 
 
 corn and fruit. " When one came to the yeqev to take fifty (clusters), 
 the /rw;v///, 'the Fruit-house,' had but twenty." A more baseless 
 assumption than that yeqev signifies either often or solely the wine- 
 trough, was never made in support of another baseless assumption — 
 viz. that tirosh was the liquid trodden out, and not the fruit ' trodden.' 
 
 8. ''IPZO, mcu-k, *a mixture,' is of course applicable to many mix- 
 tures ; of wine with water, or with aromatics, or Avith drugs. The 
 verb is used in Prov. ix. 2, where ' Wisdom mingles her wine,' doubt- 
 
PRELIMINARY DISSERTATION. 
 
 XXVll 
 
 less with water; certainly not making that 'mixed-wine' in relation 
 to which she pronounces 'woe' to those that ' S(;ek ' it. In Cant. viii. 
 2 we find the kindred term mesci^, translated 'liciuor'; and in Prov. 
 xxiii. 30; Isa. Ixv. 11, we have memsac/i, respectively rendered 'mix- 
 ture' and (inferentially) 'drink-offering.' 
 
 9. tl2/'^\lli^, as/iis/ia/i, perhaps from a root signifying * fire,' denotes 
 
 a cake of dried grapes, " By universal consent," says Prof. Douglas, 
 " it is now understood to be some kind of cake, probably a cake of 
 dried fruit." It occurs in 2 Sam. vi. 19 ; i Chron. xvi. 3 ; Cant. i. 5 ; 
 Hos. iii. I ; and is unfortunately rendered ' flagons ' and ' flagons of 
 wine.' 
 
 10. CD"'"lDti^j s/iemanm, * preserves,' from s/ia.'>iaf',' to preserve,' — as 
 
 s/iemdnim, ' fat things,' from shcmen, ' fat ' or oil. Our oldest trans- 
 lators rendered it better than the modern. Coverdale renders ' sweet 
 things'; the Bishop's Bible {1568), 'delicate things'; Forerius and 
 Grotius, ' a feast of vine-fruit ' {vwdcmia). Preserves form an 
 essential part of Oriental feasts : ' They eat the fat {shcmen) and 
 drink the S7ueeV (Neh, viii. 10). 
 
 II. ^'2'^, shakar^ 'saccharine drink,' is related to the word for 
 
 T •• 
 
 sugar in all the Indo-Germanic and Semitic languages, and is still 
 applied throughout the East, from India to Abyssinia, to the palm 
 sc.p, the zhaggery made from it, to the date-juice and syrup, as well as 
 to sugar and to the fermented Palm wine. It has, by usage, grown 
 into a generic term for ' drinks,' including fresh juices and inebriating 
 liquors, other than those coming from the grape. [See ' Work. ' of 
 Dr Lees, ii. 1853, Art. 'Strong drink,' Art. 'Wine,' etc., for abunciant 
 illustrations, and for refutation of Fiirst's derivation.] Mr Palgrave, in 
 his ' Arabia,' says, having bought for three farthings a handkerchief 
 full of ' delicious ' dates, " we hung it up from the roof-beam to pre- 
 serve the luscious fruit from the ants, and it continued to drop molkn 
 sweetness into a sugary pool on the floor for three days together" (i. 
 p. 253). Such a beverage was rightly called s/iakar, and naturally and 
 necessarily produced that satisfaction and cloying fulneft which is 
 well expressed by the cognate verb, and which has its parallel in 
 the history of the corresponding Greek words, methuehi from >iiet/iii, 
 ' sweet wine,' ' mead,' etc. * The force of the prophet's words may 
 be understood from considering this, the etymological and primary 
 sense oi shakar: — 
 
 ' The sweet drink shall become liilter to tl)em that think it.' 
 
 * Tlie views taken of these words were generally arloptcd in Dr Eadie's Bihle 
 Cviiopicdia, esjiecially as Xo tirosh a\\i\ yitz/iar, and the ^'cncric sense o^ shiikar 
 and 1(7)7//. They were all incorjioratcd in Kilto's Cy</t>/'<fi^/u of lUblual J.iteyatiire 
 (1S45), the first Edition, the only one truly called Kitto's ; an(' they have been 
 entirely adopted and admirably sustained in Uaslow's BibU Dictionary^ and in 
 Dr Fairbairn's Imperial Bible Dictionary (1866). 
 
^u n nt ii , 1 JMM^m i 
 
 xxvm 
 
 PRELIMINARY DISSERTATION. 
 
 II. Our second proposition assumes a more positive form — viz., 
 that the Bible teaches, clearly and fully, by a series of continuous 
 and consistent testimonies, that intoxkatiiig drink is an evil article; 
 poisonous to the body, seductive to the soul, and corrupting to the 
 circumstances of man : or, to put the idea in another shape, we hold 
 that the Bible vindicates its claim to Inspiration by having anticipated 
 on this point the fullest witness of Science, and having exhausted the 
 teachings of human History. 
 
 And here will naturally start up, in defence of palatable Error, all 
 the hydra forms of prejudice and convention ; for it is very hard for 
 the fleshly lusts and fashions of the world to bow before even Divine 
 truth. Yet — appealing to a World that at least ' professes' to believe 
 in the fact that God has spoken in His Word — why should our 
 l)roposition startle and convulse it ? What other branch of practical 
 morals is there on which it is more needful that God should have 
 instructed mankind, by precep*^. by warning, and by example ? Why, 
 then, are the people and the preachers so loth to receive the teach- 
 ing, or so bitter in their condemnation of the proposition itself, — so 
 ingenious in the invention of objections, yet withal so illogical in 
 their criticism and so intolerant of inquiry ? Dr Steudel, in his essay 
 on ' Inspiration,' puts a serious question : — " To appropriate the 
 Spirit, I must renounce my own inclinations, and give a real consent 
 to all the Word presents as true. Why refuse homage to just that 
 l)art of the Divine wisdom to which our own depravity cares not to 
 consent ? " 
 
 It is not enough, then, that we have 'the Scriptures to search'; we 
 must come to the search in a proper moral attitude. We must come, 
 not for confirmation of opinion, which is pride, but for purity of life, 
 which is true profit. Our aim must be both Truth and Good. It 
 may be asked here, therefore, without offence, whether he who seeks 
 to justify the use of alcoholic beverages by the Scripture, is not very 
 liable to a sensuous bias in his interpretation? If God's works and 
 law — manifested in experience and science — cannot justify drinkin2\ 
 is it not very wrong to rush to His Word? May not the 7oish be 
 flither to^ie thought? The objector is not merely defending his 
 own practices, and pleading for his own appetites ; he is, even more 
 than the Abstainer, liable to the bias of Opinion. The difference is 
 this, that the drinker's opinion is an old and inherited one, sanctioned 
 by a lifetime of custom ; ours, a newly acquired belief, the result of 
 inquiry and experience. Let us, then, in coming to this investiga- 
 tion, strive honestly to desire to know the Divine will, and imi)lore 
 the aid and purifying influence of ' the Spirit of Truth.' Let us 
 seek to place ourselves before the Word, so that its declarations may 
 be photographed upon the soul. In the language of Bishop Kllicott, 
 ill 'Aids to Faith,' "Pray against that bias which, by iinportiui:; its 
 oxon foregone conclusions into the Word of Scripture, and by refusing to 
 see, or to acknowledge, what makes against its own prejudices, has 
 l)roved the greatest known hindrance to all fair interpretation ; and 
 has tended, more than anything else in the world, to check the free 
 
PRELIMINARY DISSERTATION. 
 
 XXIX 
 
 we 
 
 course of Divine truth" (p. 421). Nothing has surprised us more, 
 on the part of jjrofessed Chri-itiiins, than their rekictance to receive 
 any principle which would harmonize Science and Scripture on this 
 subject, and their extreme anxioty, not to ascertain what appears to 
 us the plain meaning of Scrij^ture, but to discover some critical 
 process whereby it may be evadefl. 
 
 Passing, however, from general prejudices, moral and intellectual, 
 let us enumerate and expose a few of the commonest, but most 
 operative, false assumptiutis and delusive principles of interpreta- 
 tion. 
 
 I. " The Church," says the Objector, *' is against the Abstinence 
 theory. It has known ail aljout th.e Scriptures, and it has universally 
 supposed ihat intoxicating wine is good, in moderation. That 
 abstainers should have found a new light is incredible. We cannot 
 suppose so many doctors of the Church, and such myriads of pious 
 Christians, to have been in error or sin." 
 
 In this series of assumjjtions, each {jarticular is deceptive. There 
 always have been abstainers in the Christian Church, and we profess 
 to have found no new liglit, but to be illuminated by the old, old 
 lamp. Two questions are involved in this objection : (i) Is the 
 Bible an exhausted book? (2; Has ihc professing Church ever erred 
 in its dogmas and practices ? To put the questions is to answer 
 them, but we will do more. 
 
 On the first point, there is a consrvus of opinion, whatever that 
 may be worth. The Roman Catholic Church expressly claims the 
 power to decide on controverted [joints of Biblical Theology, and has 
 so decided recently on the Immaculate Conception. Amongst Theo- 
 logians of the English and (ienevan Churches, and the Dissenting 
 bodies, take the following : — 
 
 c free 
 
 RoiiiNSOX, in Address to (he Pii.;rim Fathers, says : — " If God reveal anylliing 
 to you by any other instrument ii{ Ills, l)e as ready to receive it as ever you were 
 to receive any truth by my ministry ; for I am verily persuaded — I am very confi- 
 dent— THE Lord hath m<jkk TkfTii vet to ureak i'orth out of His 
 IIiii.v Word." 
 
 The Hon. RonKRT Ikivi.E fi6So) says:— "As the P.ilile was not written for 
 any one particular lime or people, ... so tliere are many passaLjes very useful, 
 vhich loill not he found so these many ages ; being possibly reserved by the I'ro- 
 phetic Spirit tliat indited tliem ... to f/iieil some foreseen heresy, ... or 
 resolve some yet unformed doul^ts, or confound some error tiiat hath not yet a 
 name." 
 
 r.isiioi' BrTl.KR, in his Annl^yy {i^Jt,-]), says: — "Nor is it at all incrcdilile, 
 that a Pxiok which lias been s<> hnij^ in the possession of mankind, should vet eoii- 
 taiii iiianv truths as yet unihscovere<l. For all the same /'heneniena atut the same 
 funlties of in-restij^ation from wliich such f;reat discoveries in //(////;'<?/ knowledge 
 iiave been made in tlie present and last ajje, were equally in the possession of man- 
 kind several thousand years lH.-forc. Anrl pf)ssil)iy it might be intended that 
 Kvr';NTs, as they come t(j pass, should open and ascertain the meaning of several 
 parts of Scrijilure." 
 
 The Interpreter {\^(\2) says: — ".A day is coming, wlien Scripture, long 
 dnkciu'd by traditional teachin;;, not fref|nently treated as an exhausted mine, will 
 at length be recogniseil in its true character, as a field rich in unexplored wealth, 
 and conseijuently be searched afrevli for its hiflden treasures." 
 
 ViNET, in his Lectures, says . — " liven now, after ei^^ditccn centuries of Chris- 
 
"irm—s^fmmt 
 
 XXX 
 
 PRELIMINARY DISSERTATION. 
 
 tiaiiity, we may be involved in some tremendous error, of whicii the Cliristianity 
 of the future will make us ashamed." 
 
 Dkan Siani.KY says: — "Each aqje of tlie Cluncli has, as it were, turned 
 over a new leaf in the liiliie, and found a response to its own wants. We have a 
 leaf still to turn — a leaf not the less new because it is so simple." 
 
 On the second point — that of Atithority — take the following: — 
 The Church Article, XXI., on Cieneral Councils, says: — "They 
 may err, and sometimes have erred, even in things pertaining to 
 God." While Art. XX., on Church Authority, says : — " It is not 
 lawful for the Church to ordain anything that is contrary to God's 
 word written ; neither may it so expound one place of Scripture that 
 it be repugnant to another." If, for example, the Church were to 
 decree that ' a wife of whoredom' (Hos. i. 2) was the same sort of 
 woman as 'the prudent wife from the Lord' (Prov. xix. 14), it would 
 '■'■ so expound or^. place of Scripture that it be rei)tignant to another;" 
 but how could it be more repugnant than to explain that ' the cup of 
 blessing' contained that sort of wine which is a ' mocker,' a ' deceiver/ 
 a 'poison,' and which ' biteth like a serpent and stingeth like an 
 adder'? Dr Edward Williams, in his ' Etjuity and Sovereignty,' 
 observes that " the greatest of uninsi)ired men have sometimes 
 deviated from the narrow path of truth, and all are liable to deviate, 
 through the remains of prejudice, and the 7c>af it of closer search under 
 the t'^achings of celestial wisdom" (p. 397). Professor S. Lee, in his 
 ' Hebrew Grammar,' points out that, " under the synthetical method 
 — /. e. the mere proi)ounding of certain rules, which might be true 
 or false, and which in cases innumerable were not true — most men 
 eventually discover that they can pronounce with certainty on 
 scarcely anything connected with the letter of the Hebrew Bible. 
 The only foundation that can safely be relied on [is], that of the 
 nrture of thini^s, considered in conjunction with real Oriental usage." 
 Bishop Ellicott, in ' Aids to P\tith,' has an admission even more to 
 the purpose : — " Experience teaches us that there is a very large 
 residuum of less important passages in which interpreters break up 
 into groups, and in which the Expositor of the nineteenth century has 
 to yield to the guidance oi principles perhaps but recently recognised, yet, 
 from their justice and truth, of an influence and atithority that cannot 
 be gainsaid. There are, indeed, even a few cases, but confessedly 
 unimportant, where the modern interpreter has to oi)pose himself to 
 every early version and every patristic commentator, and where it is 
 almost certain he is right in ao doing" (p. 390). 
 
 2. " When the word is the same, the thing is the same ; if, there- 
 fore, 'w'"'. ■' means intoxicating-\\\nQ in the cases of Noah and Lot, it 
 must ' ■;' '.e same when used by David in the Psalms, and by the 
 Ev.' . T, die Gospel narrative of the changing of water into wine."* 
 
 * .Sinj^uira U- s.xy, ii' ihe first learned sermon ever preached and printed against 
 abstinenee, this was the argument ; and it is the sta]de of all others to this day. 
 The Rev. \V. li. Medhurst, on January 30th, KS38, said: — "As Noah and others 
 cot drunk with vayiii (w'mc), yay in MUSI", /;/ CTfiy text, mean a fermented liquor." 
 No advance has been made upuu the logic and criticism of this position. 
 
PRELIMINARY DISSERTATION. 
 
 XXXI 
 
 Certainly not, we answer. Any lexicon or dictionary in any 
 language will refute the assumption in almost any page. See under 
 such words as Creation, Spirit, House, Angel, Cun, etc. Not, as we 
 have shown, that words have so many different meanings, but so 
 many different applicatio)is. Take a familiar llible word — Ruakh, 
 'si)irit,' in three texts: (i) "God made a riiakh to pass over the 
 earth ;" (2) " Pharaoh's riiakh was troubled in the morning ;" (3) 
 "A ruakh came forth and stood before the king" — Ahab. Here 
 one word is suggestive of three distinct things and ideas ; and the 
 word has several other api)lications. As to a general term, the con- 
 text only can show to ii.<hat it is applied, and therefore suggest the 
 thing intended. Wine means, for example, ' the juice of gra[)es ' — 
 quite irrespective of the change that conies over it in fermentation ; 
 just as the word 'doctor' means, in common usage, 'a learned man,' 
 quite irrespective of his special diploma as i)hysician, surgeon, 
 apothecary, or divine. As with the words ' man,' ' doctor,' ' spirit,' 
 ' wife,' so with wine ; it is not the word itself, but the context that 
 defines (if at all) what sort of man, doctor, spirit, wife, or wine it is 
 — good, bad, or indifferent. Theologians, writing against Colenso, 
 at once become sensible on this point, though they go back to the 
 false position as soon as the ' wine-bottle ' comes on to the board. 
 Professor J. L. Porter, of Belfast, thus expounds the fact and law : — 
 "The Hebrew word baith does not necessarily signify a 'house ' [as 
 in Btt/i-/ck/u//i,\.\-\c house of bread]. In Gen. xxvii. 15 ; Exod. xxiii. 
 19; I Kings xxiii. 7, etc., it means a 'tent.' At the present day the 
 Pedawy Arab uniformly calls his 'tent' bcit—i.c. a ' house,' — though 
 the //v/^r Arabic word for 'tent' is kheimch [home] ; and he sjjcaks 
 of the 'door' of his 'hou.'^e,'" — which, with all due respect to l)r 
 Porter, shows that bcit is also as correct a term for tent as any other. 
 This notion of ' proper use ' is a crotchet of scholars, traditionally 
 adopted and repeated. ' Prevent ' was as proper when used for 
 ' helping ' as it is now when used for ' hindering.' 
 
 It is not generally difficult to see the truth on questions when the 
 purse and the passions are not concerned. For example, the English 
 Church organ called the Record^ for January 9th, i86r, had a long 
 review of Dr Cheever's book on ' The Guilt of Slavery,' which, on 
 that topic, argues on precisely the same principles that we have 
 appli :1, for thirty years, to the drink-question. The Record thus 
 welcomes Dr Cheever's endeavour: — 
 
 '• We have had occasion to observe the tendency among Biblical 
 commentators to traditional interpretation of Scripture. In the 
 present instance the result has been to obscure altogether, and, in f;ict, 
 to reverse the teaching of the Book. We must look behind the word 
 to see the nature of the thing. There is no word for ' slave ' to be 
 found in the whole Bible, either Hebrew or Greek, paradoxical as 
 this statement may appear to most of our readers ; no word which 
 means, distinctively and only, what we mean by 'slave.' The Hebrew 
 word {pbedli) includes service of every kind ; and the condition of 
 service cannot be learned from the word itself." 
 
 
mm 
 
 xxxu 
 
 PRELIMINARY DISSERTATION. 
 
 In like manner, the Hebrew generic word for wine {yayin) includes 
 grape-juice in many states, and the special quality cannot be learned 
 from the word itself. There is no word for fcnnoitcd wine in the 
 Bible, no word meaning only that ; much less is there such a word 
 associated with God's approval, implicit or e. jit. It is enough for 
 us that in no case where wine is named as a hlcssin^^ does anything 
 occur in the context indicating alcoholic quality, but in very many 
 cases the reverse ; while, on the contrary, it is beyond denial that 
 Divine displeasure is very frequently associated with intoxicating 
 drink. 
 
 3. " V)\\\.good men used intoxicating wine, for they got drunk; there- 
 fore this is equivalent to God's sanctioning it." 
 
 This dogma is refuted by the stating of it. It would equally justify 
 polygamy and slavery, for both were permitted ; nay, even laws were 
 made, not to abolish, but to regulate them. Not only does this 
 criticism prove too much ; we have the highest authority for rejecting 
 its principle, since He who spake as never man spake has declared 
 that the lust was snjjcred, not because it was good, but "because of 
 the hardness of the heart." The Divine light comes to men by dis- 
 creet degrees, as their mental vision is so.newhat prepared for it — a 
 truth that refutes the next and kindred fallacy. 
 
 4. " What is not entirely prohibited \% partially sanctioned." 
 According to this, the harmony of slavery with humanity is indis- 
 putably proved from the Bible, inasmuch as St Paul, writing to 
 Onesimus, a slave, never told him to run away ! * 
 
 This fallacy, however, appears in so many Protean forms, that it 
 will be useful to give various illustrations of its supreme absurdity. 
 
 (i) The law which declares that 'thou shalt not kill' does not 
 mean or imply that half killing is right. ' Thou shalt not commit 
 adultery,' interpreted by our Lord, does not mean that we shall 
 indulge in ' Platonic love,' but rather that the remotest desire leading 
 to the act shall be suppressed, He who says you shall not go to Z 
 certainly does not either assert or mean that you shall go to K or L. 
 (2) The universal usage of language, ancient and modern, sacred and 
 secular, refutes this distorted principle of interpretation, Alexis, in 
 his 'Fanatic' (in Athenceus), has this passage: — "I think some of 
 those I meet will blame me for being drunk so carh in the day." 
 AVill any one hence conclude that to be drunk later in the day was 
 not at all blameworthy in popular estimation? In Pxcles. vii. 
 17, the command, 'Be not overmuch {rahvah) wicked,' cannot surely 
 be eciuivalent to ' Be moderately wicked.' If the reprobation of 
 ' excess of riot ' and ' superfluity of naughtiness ' does not in\olve 
 eulogy on a ' little riot ' and a ' little naughtiness,' why should a cau- 
 tion against * excess of wine ' mean or imply a commendation of ' a 
 
 * The true meaning of raul lies on the surfoce. [See the comment on the 
 F.pistie to Philemon.] For i'luther iilustmtion of these fallacies, see Dr Lees' 
 'Refutation of Professor Muri)hy' (1S6S). See this 'Commentary,' p. 379. 
 
PRELIMINARY DISSERTATION. 
 
 XXXill 
 
 little wine' ?* In ' The Last of the Barons,' by Bulwer (Lord Lytton), 
 we read the following prayer, put into the mouth of a knight : — 
 " From t'Z'cV'-gluttony, from <;r'd7-winebibbing, may the saints ever 
 keep Raoul de Fulke and his sons ! " (chap. i.). None but the purblind 
 could thence infer that any 'gluttony,' or any 'wine-bibbing,' was 
 right. (3) The application of this principle to other scriptural 
 injunctions would lead to absurdity and immorality. ' Despise not 
 thy mother when she is old' (I'rov. xxiii. 22), would become a charter 
 for despising our mothers ivhai young! ' Oppress not the afflicted 
 within thy gate' (Prov. xxii. 22), would be a licence for wrong outside 
 our doors ! Once, in a Scottish paper, we saw an advertisement 
 from a person to the effect that he wanted a second wife, though the 
 first was living ; alleging that he was only a deacon, and therefore 
 the command to the bishop, ' husband of one wife,' so far from 
 applying to him, implied that two might be the right thing for a non- 
 bishop ! Weisinger, the continuator of Olshausen's Commentary, 
 says expressly, " The qualification, ' husband of one wife,' professedly 
 implies a special reference to the bishop, for this is not required of 
 alir The morality of our age, the instincts of purity, fortunately 
 unite in repudiating this monstrous distortion of language. He adds, 
 "Abstinence, prudence, and modesty denote qualities such as 
 especially befit a bishop." Very true, but the correct inference is not 
 that other people are exempt from the obligation and advantages of 
 those virtues because they are, for special reasons, imposed in the 
 mandatory shape on bishops. 
 
 5. " But," persist other objectors, "the fact that the apostles direct 
 deacons and deaconesses not to be given to mtich wine, certainly 
 implies that some intoxicating wine is permissible, if it does not pro- 
 nounce it to be good." 
 
 This is a treble mistake, — of histor)', of inference, and of criticism. 
 For (i) it assumes that, in fact, nothing but intoxicating wmt. was 
 abused or capable of abuse in antiquity, which is contrary to the 
 plainest testimony. When Cratinus in his ' Ulysseses,' quoted by 
 Athenaius (iii. 56), says, — 
 
 " You were all day glutting yourselves with white milk " ; 
 
 * The celebrated Robinson, of Cambridge, in his 'Notes to Claude,' has wittily 
 and deservedly ridiculed the kind of criticism we are confuting, in a passage sup- 
 posed to be addressed to a congregation of clerics : — " Reverend brethren ! Let 
 me advise you to get drunk. You will perhaps think me doubly drunk in giving 
 you such advice. But good men have got drunk. Noah was a good man ; Lot 
 was a good man ; yet they both got drunk. You tell me our Lord said, ' Be not 
 n'c>cha>vcd w\\\\ drunkenness.' Mind, He did not say, Do not ^rf drunk, but 'be 
 \\n\. cn.'crchargcd with it.' Now can't you get drunk without being dead dnmk ? 
 But, you reply, St Paul says, 'Be not drunk with wine, wherein is excess,'' 
 01)serve liere, again, he does not say, 'Be not dnink,^ but 'be not excessively 
 drunk.' Observe, too, he says, Be not drunk 'with v.'ine,'' — he does not proliibit 
 ■•-pirits. So you may get drunk on beer, or brandy, even to excess, without 
 violating tliis injunction." Iv the old English poem o\ Piers Ploavman, in the ale- 
 house scene, the goodwife charges her daughter not to get drunk often, for that 
 would be a reproach to her. Is the modern inference just, that occasional crapu- 
 lence would be meritorious or inuocent ? 
 
XXXIV 
 
 PRELIMINARY DISSERTATION. 
 
 and Solomon declares that ' much honey is not good ' ; we must 
 assume at once the fact of abuse, and the non-alcoholic nature of the 
 substances abused. Amphis, in his ' Uranus,' says, — 
 
 **Sa(i>iif herself till eve with every dainty," 
 
 which is a phrase parallel to the well-known line of Isaiah, — 
 
 "Tarry till night, till wine inflame them," 
 
 but conveying no idea of intoxicating quality. Fondness for gorging, 
 with sweets and dainties, was one of the vices of the ancient Greeks. 
 Damoxenus, in his 'S'yntrophe' {Ath. iii. 6i), says they — 
 
 "Who look most solemn in the promenades. 
 Know, for all that, tin.- fi.-h's daintiest part. 
 Anil make men marvel at their gluttony." 
 
 Hence (2) the inference falls to the ground, because the historic 
 premiss is a network too wide for the special fact ; and it is, moreover, 
 not valid in form. (3) The critical blunder is exposed in this Com- 
 
 MKNTARV, p. 368. 
 
 There are also numerous assumptions, which we may designate 
 s\)GC\Vi\\y as /a/sc /(ic/s of interpretation, io which the tippling critics 
 cling with an absurd tenacity. A few samples must here suftice : 
 for others we refer to the text of our Commkntaky. 
 
 I. The Saturday Review, in noticing a pamphlet by a provincial 
 physician, says: — "6^/'/fermented wine is a myth; the pure blood of 
 the grape is but a transient product of the vine — and, in the words of 
 Dr Barclay, ' quite impossible ' to preserve " ! 
 
 Now we have not only preserved such wine, imported from 
 Florence, for sixteen years together, but we have induced ar, able 
 chemist to prepare such wine extensively for both medical and 
 sacramental uses ; hence, if Dr Barclay be right, so far from miracles 
 having ceased, their product can be purchased at 24s. per dozen. 
 The ' impossible ' has been achieved ; and in the ExhilDition Book of 
 Prizes this impossible wine actually received ' honourable mention.' * 
 For many years past such wine has also been made at a vineyard in 
 the neighbourhood of Cincinnati. Inspissated wine has been spoken of 
 in all ages, and is amongst the commonest products of wine countries, 
 and is still called sabe. A respected minister amongst the Society ot 
 Friends, Mr Robert Alsop, in a letter to ourselves, under the date of 
 1 86 1, thus writes: — 
 
 "The syrup of grape-juice is an article of domestic manufacture in 
 almost every house in the vine districts of the south of France. It is 
 simply the juice of the grape boiled down to the consistence of 
 treacle This syrup is, in those parts, the common medium for 
 
 * Dr Hassall's report in the Lancet contains the following passage : — * * Mr F. 
 Wright (of Kensington) exhibits what he calls .Sacramental or Passover wine, 
 which consists of the unfcrmcnt:d juice of the scrape, and is made to meet the 
 views ot" those ministers who believe that the wine used at the institution of the 
 Sacrament was unfermented, and consisted simply of the expressed juice of the 
 grape. It forms a very palatable beverage." 
 
PRELIMINARY DISSERTATION. 
 
 XXXV 
 
 sre suftice : 
 
 making hmWy />n'sen'cs; and a great variety of fruit and other vege- 
 table products are so embalmed, such as fresh figs, almonds, peaches, 
 plums, melons, pumpkins, tomatoes, etc. As to the use of [ordinary] 
 wine, it is almost entirely confined to the Mi'fi. It is proverbial that 
 if a young woman is known to be in the habit of using it, she is un- 
 likely to receive proposals of marriage." 
 
 2. It is frecjuently urged, " The old wine is better than the new, 
 and therefore owes its superiority to the process of fermentation." 
 
 This is an inference from a solitary premiss, and therefore invalid. 
 The objector probably assumes that nothing but alcohol can give 
 superior flavour. This is a mistake, since ////fermentetl wine also im- 
 proves by age, for a reason well known to chemists. In the pre- 
 paration of scents and other volatile princi])les, as well as in the 
 bottling of grape-juice, the sapid particles get too intimately mingled 
 with the bulk of the liquid to be detected so fully by the taste ; 
 but by being kept^ and kept quiet, they are again liberated, and 
 impinge more perceptibly upon the nerves of the palate. Mr 
 Wright's old passover wine is, therefore, sensibly better than the new. 
 Moreover, the flavours and aromas of wines, which determine their 
 price, are not in any ratio to their fermentation or their alcohol. 
 
 3. It is said, " The new skin-bottles of the ancients allowed the 
 clastic gases of the fermenting licjuid to expand them, and therefore 
 they did not burst and spill the wine." 
 
 This is a delusion, for the strongest hide of hog or ox, formed into 
 a bottle and filled with grape-juice that had begun to ferment, 
 would, if dosed up, be burst asunder as with imi)risoned steam ; 
 and if not closed, then the old bottle would run no risk of rendini.* 
 A cubic inch of sugar, transformed into carbonic acid gar,, occupies 
 a space of probably forty times as much. 
 
 4. " There is but one kind of wine, because ' wine ' is defined 
 in the dictionaries as the /t77//6V//'iv/ juice of the grape." 
 
 This is not true of the oldest dictionaries, and the modern ones 
 cannot settle the usage of words in ancient times — but only induction 
 from the literature of anti(juity.t A modern lexicon may define wine 
 as 'the/tVMtv/Ztv/ juice of the grape,' but what said the greatest of the 
 logicians of the thirteenth century — Thomas Atjuinas? Discoursing 
 (the original can be seen in Migne's Fatrologice, 4th book, 74th sec, 
 Sth art.) of the proper substance to be used in the eucharist, he says, 
 
 M 
 
 '^:| 
 
 * "The force of fermenting wine is very great, being able, if closely stopped up, 
 to burst through the strongest cask." — (Chambers's Cyclopcrdia, art. ' Wine, 1750.) 
 "The way to preserve new wine in the state of mut is to put it up in very strong 
 but small casks, firmly closed on all sides, by which means it will be kept from 
 fermenting. But if it should happen to fall into fei. mentation, the only way to stop 
 lihhy thi' fume of sulphur." — (Miller, Ganienet^s Dictionary, art. 'Wine,' 1748.) 
 Seefu-dier, Works of Dr Lees, ii. p. 15S, and elsewhere. 
 
 t See Dr Lees' lianslations from the ancient and classic authors, Greek and 
 Roman. Also various portions of this Commentakv, showing the application of 
 words for 'wine' in Hebrew, Chaldee, Syriac, Greek, Latin, etc., to 'grapes,' 
 ' grape-juice,' ' boiled grape-juice,' etc 
 
 
XXX Vi 
 
 PRELIMINARY DISSERTATION. 
 
 
 'Grape-juice {tfius/iiin) has the specific qnality of wine" — speciem 
 vini. The objector falls into the falhu y of excluding; the ' mare ' from 
 the .{fdV/z/j ' horse ' ; for, though fermented-juice is ' wine,' it is so not 
 to the exclusion of the first iorm of wine — namely, the unfermented 
 juice. That the ' Angelical Doctor ' was right, usage will show : — 
 
 IIipi)Ocrates (b.c. 400), in his work on diet, says, — 
 
 *' (j/td-iis IS less fitted to make the head heavy . . tlian OTHKR WINK (<)///('</< w)." 
 
 Athenaius, the Grammarian (a.d. 280), in his 'Banquet' (lib. i. 
 
 s. 54) — 
 
 Tlie Mitylcnxanshavc <i sweet wine (glukiin oinon), what they caW frodronios, 
 and others call \K protiopos." 
 
 And again (ii. 24), he says to the dyspeptic, — 
 
 "Let him take sweet wine, either mixed with water or warmed, especially that 
 kind called />rotro/>os, the sweet Li-shian f^luhus, as Ixiing good for the stomach; 
 for sweet wink [^oinos) does not make the head heavy." 
 
 Dioscorides (a.d. 90), in his ' Materia Medica,' expressly ranks the 
 Roman Sapa, ' boiled wine ' — Hebrew, sovai or sobai — under the 
 ^ genus ViNi.' 
 
 Suidas, Lexiconist (9-50), defines sweet wine thus : — 
 
 "Glkukos— A' aposlaLv^ina tees slaplitilees prin pateesthce — ' the droppings from 
 the grapes before l^-ing trodden.' " 
 
 Dr Avenarius, Hebrew Lexiconist (1588), defines — 
 
 "Aiisis, mustuiii, recently expressed and sweet. German j/zj; j//w«;' WEIN." 
 
 Lord Bacon, in his ' Natural History ' (1597), says, — 
 
 "As 7viiies \\\\\fz\\ at first pressing run gently, yield a more ]ileasant taste, . . . 
 so observations loliieh Jloio from Soipture gently expressed and naturally expounded 
 are most wholesome and sweet." 
 
 ^ Parkinson (1640), in the ' Theatrum Botanicum,' says, — 
 
 "The juyce or liquor pressed out of the ri]ie grapes, is called VINU^[, luifie. — 
 Of it is made both SAPA and DKl-'kUTl'M, in English Cut<, th.al is to s.ay, noil.KD 
 WINE, and both made of mustum, new wine; the latter boyled to the halfe, the 
 former to the third part." 
 
 Lyttleton, in his ' Latine Dictionary' (Lond. 1678), says, — 
 
 "Mustum, sc. Vinnm. Hebrew, matz, expressit. Jlfii.to.n. vinum cadis 
 recens inclusum. Gleukos, oinos neos, 'new wine.' Angl. 'Siuin, /, .'. new wine 
 close shut up, and not suffered to work. " 
 
 W. Robertson, M. A., Cambridge (1693), in 'Phrasoiog'aGeneralis,' — 
 
 "Wine; Vinum, merum. — iVew Wink; Mustum. — h\-io Wine that runs out 
 'd'itJtout pressiui^ ; Mustum lixivium. — Wl^h prest; VlNU.M to:livum. — Wine_)v/ 
 on the tree; Vinum pendens." 
 
 The Glossarium of Carolo du Fresne (Tomus sextus, Paris, 1736), — 
 
 "Vinum Coctu.m. Gallic, ?■/« cuit. Vinum de tura gutta. Gall., De 
 fucre-goiitte [mother-drop]. Vinum protropiim est viuum spcnte defiuens, ante- 
 quam uva calcatur. Mustum, Vinu.m I'EDK I'RESbUM. Quod pede tantum 
 calcatur, medium inter vinum sponte defiuens," etc. 
 
 J. M. Gesner, the critic, in index to ' Scriptorcs Rei Rusticce veteres 
 Latini' (1730), says, — 
 
 " Once for all it must be observed, that the words vinum, vitis, uv(V, and 
 vineat as kindred terms, are sometimes used synonymously. The juice of apples, 
 
 
 v^ 
 
" — spcciem 
 nare ' from 
 t is so not 
 
 I fermented 
 ihow ; — 
 
 p.{oi)id(/iVs),'" 
 let' (lib. i. 
 
 II prodromos, 
 
 specially that 
 the bloinach ; 
 
 )' ranks the 
 -under the 
 
 PRELIMINARY DISSERTATION. 
 
 XXXVll 
 
 nijs from 
 
 oppi 
 
 Hssuy\s\-.m: 
 
 aste, . . . 
 lly expoiiiulcd 
 
 'M, ivine. — 
 iay, lioil.KD 
 he'halfe, the 
 
 ilnum cadis 
 
 NEW WINK 
 
 ^neralis,' — 
 
 ihat runs out 
 -W I N E yd 
 
 1736),— 
 Gall., Dc 
 ■fliiens, antc- 
 .ede tantuni 
 
 ca3 veteres 
 
 , uzuv, and 
 •e of apples, 
 
 pc.nrs, pomegranates [as in Cant. viii. 1], and sorbs, was called vinnm." [Alfieri, 
 
 ill his /•'/s/('//rt;v(» (Venice, 1751), sho\v^ tlial this use is still preservcil in part in 
 Italian, as it al.-.o is in (ierinan: — •" V^lNo, a liquor well known, cxtraitid ftoiii 
 the fruit 0/ the 7nne. ViNoso, juicy, lull of wine. I'ra riiiosa, gr:\\ni^ fuii oj 
 wine, MosTO, viii >iuo7v, must. ''J 
 
 E. Chambers, F.R.S., in his • Cy{:lo|Kv:(ha ' (6th Ed. 1750), has the 
 following, a mere translation from an older French Dictionary : — 
 
 "Wine, in France, is distinguished into — Af^re-^outt.% 'mother-ilro])'; which 
 is 'the ViRGiN-wiNi;,' -which runs of itself out of a tap in the vat. A/ust, stir- 
 must, or stum ; which is the wink or liquor m the vat, alter tlie grapes have heen 
 trod. Pressed Wi.ne, ' VIN de />ressurtii;e,' is that squeezed with a prt'ss out of the 
 i^rapes. Sweet Wine, '"IN doux,^ is tliat which has not yet fermented. Xatural 
 Wink is such as comes 'rom the gnife, without mixture. Burnt WiNK is that 
 I'oiled \\\) with sugar. There is also a sort of A/aimsey WiNE, made hy boiling of 
 Museadine." 
 
 Dr Lueneman, in his ' Worterbuch ' (Leipzig, 17S0), has — 
 
 " Mustum, i. n. der Most jun-^e Wkin [new wine]. Vittea, ein Weinhero, 
 WElNji^i/r/fw. — Vinoienlus, t'c/ZWein" [fu/l oi wine. Boltger's ll'-yferhueh has 
 — "y/'"!,w Wein, new wine, \\v.\^s■k'eltern, to press grapes. Wein-beerk, 
 grape (wine-berry). WElN-beer-saft (wine-berry juice). \s\L\'^-ernte, vine-har- 
 vest. Wv.i'S -traube, grape-cluster.''] 
 
 The 'London Encyclopaedia,' published in 1829, says, — 
 
 " Rhenish must is of two kinds. That made without boiling is only put up so 
 close that it cannot work ; this is called stum wine" — stum being evidently a con- 
 traction from mustum, like ^bus from omnibus. 
 
 Dr Webster, the American, in his great ' Dictionary' (1828), has — 
 
 *^ Must, new wine — wine pressed /n'w the grape, but not fermented." [In this 
 definition he is only following Johnson, and others still older. IJ. Hlount, in his 
 ' Glossographia' (1670), has "New wine, that first pressed out of the grape." 
 E. Phillips, in his ' World of Words' (1671), has " Wine newly pressed from the 
 grape."] 
 
 Dr Ure, F.R.S., the chemist, in ' Dictionary of Arts ' (1836), says, — 
 
 "Juice, when newly expressed, and before it has begun to ferment, is called must^ 
 and in common language, swEET wink." 
 
 F. E. J. Valpy, M.A., in 'Etymological Dictionary' (1838), has — 
 
 ** Muslus, new, fresh, young. Hence Mustum, i.e. wsvsi, fresh WINE — as 
 Mernm for Merum ViNUM." 
 
 Baron Liebig, in ' Letters on Chemistry' (2nd series, 1844X wrote, — 
 
 " If a flask be filled with grape-juice and made air-tight, and then kept for a few 
 hours in boiling water, . . . tiik wine does not now ferment" (p. 198). 
 " The fermentation of wine and of beer-wort are not isolated phenomena." 
 " The wine is left to ferment. One of the wx'uv.-gro^ers of the Duchy," etc. 
 
 The Popular Cydofccdia (1846), which is a translation from the 
 'German Conversation Lexicon,' has the following : — 
 
 "Must, the juice of the grape. In wine countries this unfermcnted svjcet must 
 is distinguished from the sour must, or unripe wine, of a year old. It can be kept 
 in close vessels after the mucilage has been precipitated " — [or settled on its leesj. 
 
 "Wine. — There is oniy one species of wine [protropas'] made without beating, 
 treading, or pressing ; this is what they call in Spain lagrima [tears]. The grapes, 
 melting with ripeness, are suspended in bunches, and the wine is the produce of 
 the droppings. The juice of the grape, when newly expressed, and before it has 
 
IP 
 
 ™^M 
 
 xxxviu 
 
 TRELIMINARY DISSERTATION. 
 
 begun to ferment, is called must, and, in common language, sussitr weiii [SWKET 
 wine]. It if turbid, has I'u agreeable and very saccharine taste." 
 
 Dr AV. Freund, in his 'Worterbuch der Lateinischen Sprache' 
 (Leipzig, 1845), has— 
 
 *' ViNVi't'w/'rt [vino-demo, 'to drawr wine from']; I. Vintage; II. Transf. [ci) 
 Grapes, wine ; (d) pi. vintage-season; (c) harvest of similar things, as oil-olive, 
 honey, etc. 
 
 " ViNUM, digammated from t»/«^j-, wine. Transf, (a) grapes ; {b) fruit-wine. 
 
 " MusTUM, new or uii/ermented wine." 
 
 5. " Some classical scholars — whose scientific education, however, 
 has been neglected — have objected that " the juice of the grape con- 
 tains alcohol by nature, and even grapes have been known to 
 intoxicate ; and so the whole theory of the abstainer gives way." 
 
 It is altogether erroneous to suppose that grapes, or grape-juice 
 freshly expressed, have any taint of alcohol. Many years ago a careful 
 chemist, at our solicitation, went through a very elaborate examina- 
 tion of the whole matter, and demonstrated that alcohol forms no 
 part of grapes. The experiments were published in the public 
 I)apers, and a reward of ;£'^o offered by the British Temperance 
 League " to any person who will extract any appreciable quantity of 
 alcohol from grapes, ripe or rotten, provided the fruit has not been 
 in any way meddled with by art." The intervention of man is 
 always necessary to the placing of fruit in a condition to permit of 
 the vinous fermentation. In the cases where bears, hogs, or men are 
 inebriated with grapes, it is the result of gorging, whereby they turn 
 their stomachs into a brewing vat; the fruit fermenting instead of 
 digesting, and vapours, probably alcohol also, may be generated, 
 which affect the head.* 
 
 During 1867 some clergymen in Ulster were prematurely rejoicing 
 over the reputed discovery of ' a trace of alcohol ' in the passover 
 wine prepared by Mr Wright, using the supposed fact as a glad 
 reason for returning to the adulterated port which contains a maxi- 
 mum of spirit and only a trace of * the fruit of the vine ' ! That 
 chemist, however, at once proceeded to Belfast, and in the presence 
 of the public expert mc7itaUy demonstrated that his wine was not 
 proved to contain even 'a crace.' Professor Hodges, and Dr H. 
 Brown, who made the rash assertion, had deceived themselves. They 
 had assumed \\\-x\. the chromic acid test would reveal the presence of no 
 other substance besides alcohol in the wine, whereas i\\Q fruit aromas 
 give the same reaction. Dr Hodges, who is a respectable chemist, 
 admitted that an enoiTnous quantity of the wine must be used in 
 order to find an exhibitable quantity gf alcohol ! This passage in 
 the history of controversy illustrates the justice of what Liebig 
 observes, that " from the moment the imagination is allo^. ed to solve 
 questions left undecided by researches, investigation ceases — truth 
 remains unascertained ; and there is not only this negative evil, but 
 
 • . Dr Lees' 'History of Alcohol,' 1846, and Appendices to Dr Nolt's 'Lec« 
 ures OM Bible Temperance,' for detail of e.xperiments. 
 
TRELIMINARY DISSERTATION, 
 
 XXXIX 
 
 •wein [sweet 
 
 a Sprache' 
 
 , Trans f. [a) 
 as oil-olive, 
 
 fntit-wi ne. 
 
 1, however, \ 
 
 grape con- 
 
 known to 
 
 way." 
 
 grape-juice 
 
 ;o a careful 
 
 2 examina- i 
 
 1 forms no 
 
 the public 
 
 emperance 
 
 quantity of 
 
 5 not been 
 
 of man is ' 
 
 ) permit of 
 
 or men are 
 
 ^ they turn ^ 
 
 instead of ; 
 
 generated, \ 
 
 Y rejoicing jjA 
 
 i passover ^ 
 
 IS a glad ;l3 
 
 is a maxi- aH 
 
 a'! That ■ 
 
 : presence ^P 
 
 was not HJ 
 
 id Dr H. ■■ 
 
 'es. They ^fl 
 
 ence of no ^| 
 
 /// aromas HJ 
 
 ; chemist, 91 
 
 i used in ■» 
 
 lassage in -^ 
 
 at Liebig "^ 
 
 1 to solve 
 
 ies — truth ,| 
 
 evil, but 
 
 loU's 'Lee- 
 
 in error we create a monster, envious, malignant, and ohstwatc — 
 which, when at length truth endeavours to make its way, crosses its 
 path, combats, and strives to annihilate it." In this case, happily, 
 the friends of light were stronger than the devotees of darkness, and 
 the a[)i)eal to common sense was more successful than that to 
 authority. 
 
 That alcohol is not a product o^ grmvih — i.e. of those natural pro- 
 cesses thai perpetuate the forms of ' created things ' — is a fact that at 
 once negatives the preceding objection. Even some imperfectly 
 informed abstainers have been too easy in their acceptance of 
 pseudo-scientific dogmas. Here is one specimen : — 
 
 6. " The iu'7C' products which result from fermentation are attri- 
 butable rather to the life than the death principle." 
 
 Now grape-sugar and albumen are plainly products resulting from 
 the life of the vine. But by decomposition., which only ensues when 
 these substances are parted fiom the vital organism, the albumen be- 
 comes yeast, and thereafter the alimentary sugar is resolved into the 
 ])oison alcohol and carbonic acid. What ///J'-principle produces 
 this? 'The poiccr oi the living God!' True, but that power is as 
 much present in death as in resurrection ; in decay as in growth ; in 
 .'/(.composing as in composing ; in simple as in complex combinations ; 
 and what is common to ' creation ' and ' destruction ' cannot destrov 
 the difference between them, which the objection attempts to do.* 
 Unfortunately, we have to deal with a school of complacent critics 
 who have so much got the habit of teaching as to have forgotten that 
 of learning, who will ari::ue about sciences they do m^t understantl ; 
 and it is almost impossible to excite in them a suspicion that they 
 may be wrong. Otherv ise, we might have hope in reproducing such 
 language as the follow" ng from Professor Liebig : — 
 
 "It is contr.iry to all sober rules of research to regard the vital process of an 
 nninial or a plant as tiie causi' of fermentation. The opinion that they take any 
 share in the morbid i)rocess must be rejected as an hyj v ithesis de^' itute of all suiiixnl. 
 In all funtji, analysis has detected the presence of .-ugar, whii.h, during their vital 
 jtrocess, is NOT resolved into alcohol and v-aibonic acid; but after their death, from 
 the moment a change in their colour and co!i!;isience is perceived, the vinnus 
 feiinentatic>n sets in. It is the very reverse of the vital process to which this effect 
 must be .asv-ribed. 
 
 "Ki;i<.M|-,NTAiU>i^, PuTRK"ACTlov, AND Dkcav. These ore processes of 
 (/.CI imposition, rnd their ultimate results are to recoiivert the elements of or,L;anic 
 bodies into that nt.ate in which they exist before they participate in the jirrcess or 
 Life, [wiierel)y] complex or.^anic atoms of the higiiest order are KKDt'CKU into 
 eniid)inations of a linver order, into tliat state of conil)ination of elements from 
 winch they sprang" (Letters oit Chei>iist)y, 2nd series, 1845). 
 
 * Dr Pereira {PJements of Maiei-ia Mediea, p. 1221) says : — 
 "(Jiape-juice does not ferment in the grape itself. This is owing, not ^olrjy], 
 as Fahroni (J>e PArt de /aire le J'lir, I'aris, i.Soi) supposed, to tlie giutei* lining 
 contained in distinct cells from tliosc in whiidi the saccharine juice i; lodged, but to 
 tlie exclusion of almosjiheric oxygen, the contact of whitdi, (Jay I.uss.- . {Aim. de 
 Chim. Ixxvi. 245) has shown, is [first] necessary to effect sutne chanv^c in the g>utei\. 
 whereby it is enabled to set up the process of fermentation." 
 
 P] 
 
 n* 
 
 1. 1 
 
xl 
 
 PRELIMINARY DISSERTATION. 
 
 It is from this point of view that we are enabled to perceive the 
 symboHcal fitness of the Biblical prohibitions oi ferment and its de- 
 generated products in all such ceremonies and sacrifices as typified 
 Life, Purity, and Regeneration. 
 
 It has been very beautifully observed by Professor Fraser, of 
 Edinburgh, that — 
 
 " Tlie Divine Ideas expressed in the laws of Nature are, tlirouc^li our pliysical 
 discoveries, liccominij;, in tlie form of similar ideas in ourselves, a part of t!ie 
 expLM'ience of man. I'^ery scientific discovery puts us more in sympathy with the 
 l>ivine mcanini;. The antagonism of Faith antl Science disappears, as each 
 deepenini; insii;ht into natural law is felt to liring our thoughts into nearer harmony 
 to those i)ivine'J"houi;hts of which our otherwise strange surroundings in this world 
 of sense are found to be the expression." 
 
 A little reflection Avould show that on a point of daily morals so 
 important as temperance and the use of inebriating beverages, one 
 which in so many forms crosses the path and con AUids the purposes 
 of the Sacred Oracles, it is hardly credible that the most advanced 
 examples of inspired wisdom, in lawgivers, prophets, and apostles, 
 should antagonize alike the partial truth of the contemporary philo- 
 sophy of paganism, the experience of successive ages, and the con- 
 clusions of modern Science forced upon the reluctant judgment of its 
 disobedient priesthood. Yet the fact is undeniable, that, in spite of 
 the opposition of the interested, the venality of the press, and the 
 despotism of fashion. Providence has, during the last thirty years, 
 compelled Science to lay her successive offerings upon the altar of 
 Temperance. 
 
 We can here only attempt an F.pitome of the Evidence furnished 
 by Observation, Statistics, and Science, but it shall be an historical 
 consensus — drops, as it were, from 'a cloud of witnesses,' — in the 
 language of divines and dramatists, physicians and philosophers : — 
 
 " Wine dt'cciveth him that drinketh it." — The Vulgate, Hab. ii. 5. 
 
 "How exceeding strong is wine ! it causi'th all men to or that drink it.'" — 
 I EsDRAS iii. 18. 
 
 " Water makes those who drink notiiir.g else very ingenious, but wine obscun-s 
 and (-/t»//r.<r the mind." — Euhulus, B.C. 375. 
 
 " I admire those who desire no otl;er beverage than water, avoiding wine as they 
 do fire. Hence arise irregular desires and licentious conduct. 'I'he circulation is 
 hastened. The body inflames the soul." — Ci.F.MENT of Alexandria, A.D. 180. 
 
 " thou inv'sihle Si)irit of Wine, if thou hast no other name to be known by, 
 I will call thee — Devil.'''' — Siiakspkre. 
 
 " The fumes of the Wine left him nothing' of his more refined nature. All that 
 was honourable or intellectual in his charncter had «iow completely ceded to all 
 that was base and animal."— Wii.KlE Coi.LiN.-i, ^ An/onina,' 185 1. 
 
 "Alcohol is a disturber o{ the system, and cannot be regarded as a food. . . . 
 Alcohol neither warms nor sustains the l)ody. Alcohol should be prescribed medi- 
 cinally as carefully as any q\}c\qx poisonous agent." — Dr EnwARD Smith, IcS6o. 
 
 " The influence of alcohol upon the nervous system, and particularly upon the 
 brain, is manifest by a progressive and constant series of symptoms, which, in 
 dilTerent degrees of intensity, are reproduced in all individuals. These constitute 
 a true poisoniui^ ; and this morbid state is exliibite<l under three ])hases: — (i) sur- 
 excitatior. ; (2) perturbation; (3) abolition of the cerebro-spinal functions." — Dr 
 ^1ICIIEL l.EVV, on 'Hygiene,' Paris, 1857. 
 
 " Facts establish, from a physl^I'igical point of view, a line of demarcatio!» 
 between alcohol and foods. Alcohol is not a food. It acts in a feeble dose as 
 
 f 
 
PRELIMIXARY DISSERTATION. 
 
 xli 
 
 :cive the 
 
 '1 its de- 
 
 typified 
 
 raser, of 
 
 ir physical 
 lart of th'j 
 ly with the 
 5, as each 
 ;r harmony 
 I this worltl 
 
 norals so 
 
 ages, one 
 
 purposes 
 
 advanced 
 
 apostles, 
 ary philo- 
 
 the con- 
 tent of its 
 1 spite of 
 . and die 
 rty years, 
 e altar of 
 
 furnished 
 historical 
 ' — in the 
 hers : — 
 
 rink itr— 
 
 ne obscures 
 
 [ine as they 
 rculation is 
 ). i8o. 
 known by, 
 
 All that 
 pded to all 
 
 jod. . . . 
 libcd niedi- 
 », 1860. 
 
 upon the 
 I which, in 
 constitute 
 (i) sur- 
 jns."— i)i- 
 
 l-marcation 
 dose as 
 
 an irritant; in a larger as a. stupcfujnt.^' — Professors Lallemand and Pkrrin, 
 Paris, i860. 
 
 "Alcoiiol does not act as food; it does not nourish tissues. It cuts short the 
 life of rapidly-growing cells, or oiust's them to live more slaiuly. The stunting 
 which follows its exhibition lo young animals is readily accounted for.' — Lionel 
 S. Peale, M.U., F R.S., of King's College Hospital, i8(')3. 
 
 "Experience and statistics, amongst operatives, soldiers, and middle-class 
 civilians, in England, America, Germany, and India, establish the truth that, under 
 ihe same circumstances, the per-centage of sickness and mortality is twice as groat 
 amongst moderate drinkers as abstainers, and four times as great am.'^ ng drmk- 
 iiards."— Dr Lees. 
 
 " Alcohol is a mere drus^ ; and although a constituent, is not the valuable one in 
 wine." — RoiJERT Druitt, M.D., Report on Wine, 1866. 
 
 "finally, there are a number of substances, of which we are not able to prove 
 that they are either used for the repair of the tissues, or transformed in the body 
 so as to generate heat; in this cla^s we place alcohol, chloroform, the aithers, 
 various alkaloids, strychnia, morphia, and the vegetables which contain them. "'— 
 E. E. Anstie. M.D., on ' Stimulants and Narcotics,' 1864.* 
 
 [For other testiinonies see Note to Matt. iv. 7.] 
 
 Now ii seems to us, that so for from having, in any one particular, 
 contradi' -L'd tliese truths, the Bible has most singularly confirmed, 
 and, in words at least, anticipated them. 
 
 Kistory says — " All nations who drank intoxicating wine, in all 
 conditions of climate and cu'Uire, have erred through its use, and 
 gone out of the v\ay." 
 
 Scripture responds — " Israel, God's chosen nation — her priests, 
 her teachers, her princes and kings, drank wine in bowls, and were 
 swallowed up of wine, ivhereforc they were sent into captivity." 
 
 Experience says — " The common and social use of intoxicants, 
 alcoholic or otherwise, has a physical tendency to create an intem- 
 perate appetite, insadate as the grave, making slaves of thousands." 
 
 Scripture ansu'ers — "Wine deceiveth a lofty man, and cnlargeth 
 his desire as hell (Hab. ii. 5) ; it bringeth poverty and pain, sorrow 
 and remorse upon dim, s et he crieth, '■I will seek it yet again ' " (Prov. 
 xxiii. 35). 
 
 Morality te.'hes--'' Wine is dangerous — it slowly but surely 
 ensnares and en.sla^es i!ie Will. Terrible is the power of this tricksy 
 spirit to allure ; it cau: cJ .;vy men, of whatever rank, to err." 
 
 Scripture re-echoes--'' AVine is a mocker (latz) ; Wine is a defraudcr 
 (bogad). Woe to him, \\\?i\. giveth his neighbour drink ! " (Hab. ii. 15). 
 
 Virtue exclaims — "Wine stimulates the sensual nature, and nar- 
 cotizes the moral an:l spiritual : whence arise irregular desires." 
 
 Scripture replies — " Look not upon it, lest thine eyes look upon 
 strange women, and thine heart go after perverse things." 
 
 Kxperimenv proves — that " alcohol is a disturber of the brain, and 
 decreases con /.."u'^ness and the perception of light, and ' casts dark- 
 ness over the .-jv \\\ ' " (E.bulus). 
 
 'St 
 
 * This author inconsistently contends, however, that alcohol is food, because it 
 arrests waste ! He begs his definition, which we entirely repudiate. Food is thai 
 v.hicli, first, acts innocently upon the body, and, secondly, acts usefully by making 
 blood. Alcohol does neither. Scientific men should scorn mere tricks of d'.'li- 
 iiaion, and adhere io facts. 
 
xlii 
 
 PRELIMINARY DISSERTATION. 
 
 Scripture correspondingly commands — that *' God's pviests, wliile 
 doing His work, shall drink no strong drink, lest they die " ; — and it 
 further declares, that "while the drinking Jews rebelled and corrupted 
 their ways, His Nazarites remained pure as snow." 
 
 l*hysiology announces— that " the maximum strength of man can 
 only be realized by abstinence from alcoholic wine, which cuts short 
 the life of growing cells, and stunts the growth of young animals." 
 
 Scripture records — that " when the strongest man was to be reared, 
 an angel from heaven imposed the practice of abstinence upon both 
 mother and child." 
 
 Science declares — that " intoxicating wine is 7iot food; that alcohol 
 is a mere drug; that it should be prescribed as carefully as any odier 
 poisonous agent ; that, as d^ poison^ it i; uks with strychnine, opium, and 
 tobacco." 
 
 And Scripture finally anticipates al: t r, in text after text, such 
 
 wine is not only described as acting like * [loison ' of the serj^ent 
 and the basilisk,' but actually called a poison (Deut. xxxii. 2)1 ', Hos. 
 vii. 5 ; Hab. ii. 15). 
 
 When Christians are half as anxious to harmonize Bible teaching 
 with Temperance truth, as with geology or astronomy, they will find 
 ready to their hands a much ampler and far simpler apparatus of 
 conciliation. One final illustration must suffice. According to 
 Augustine, the Manicheans held that intoxicating wine (for they 
 used grapes) was Fcl principiis tcnchrarum — ' the gall of the Prince of 
 Darkness.' Now the Bible clearly speaks of a wine that is ' the 
 poison of dragons,' and describes with the very signs of fermentation, 
 a wine that ' biteth like a serpent.' Thus the idea of 7vine being a 
 poison is not a mere modern notion. It can be shown, however, that 
 it is the express and literal language of Scripture ; nay, more, that on 
 the supposition that it was the Divine purpose to teach us that wine 
 is poisonous by means of the Scripture, God has done so in the only 
 possible way, /. c. by the use of the proper Hebrew word for ' poison.' 
 If any one chooses to argue that the word has other possible meanings, 
 less true and applicable to the case, we ca?' only protest against 
 eliminating the true and most fitting sense of the passage, and thus 
 making the Bible into a 'nose of wax.' 
 
 In the A. Version there are only two words translated poison, and 
 one of these is so translated but once ; in the margin ' a poisonful 
 herb.' The texts prove that this word {riish) really signifies some 
 special herb of a bitter nature, like hyssop, hemlock, or the poppy. 
 The other w^rd is khamah^ — the Hebrew term for * poison ' in 
 general, connoting that inflaming property common to so many intox- 
 canto.* In the A. V., the word is actually translated ' poison ' in six 
 out of the eight instances in which it occurs as the name of a physical 
 substance or property : — 
 
 • There is another word (root, ;;/<?;-), sii^nifying in one passage 'gall-bladder' or 
 vcnuiiif but not ' poison ' in our broad sense. 
 
PRELIMINARY DISSERTATION. 
 
 1 *"" 
 
 Xllll 
 
 Deut. xxxii. 24. The foisou of serpents of the dust. 
 Deut. xxxii, ^;>,. 'I'heir wine is \.\\q poison of dragons. 
 Psalm Iviii. 4. 'Yht'n poison is like tlie/('/V(W of a serpent. 
 Psalm cxI. 3. AddcfH poison is under their lips. 
 Job vi. 4. 'Vha poison drinketh up my spirit. 
 
 It may be objected that the skin botfk Hagar carried with her is 
 called ^'/w/w///, and that this is the same word. Even granting that 
 (of which there is no [jroof), no example occurs of the use of khanietk 
 for ' bottle,' from the time of Moses to that of the minor prophets. 
 It was, then, (juitc obsolete in the days of the latter — had been so, 
 ajjparently, for eight centuries, — and, moreover, there were four other 
 words for ' bottle,' and four or five for cuj), in regular use by the later 
 Hebrews. To depart from the current and continuous rn^aning of 
 hhamah, as 'jjoison,' and identify it with a long obsolete word for kid- 
 skin ' bottle,' is a simj>le whim.* Even then the idea returns, since 
 'the bottle' could only mean, like 'the cup of the Lord's right hand,' 
 a vessel containin;:; some, dcstnidivc potion. 
 
 But khaniah had a ' figurative ' use as well, and is the word so often 
 translated ///rj', an^cr, wrat/i, displeasure. As 'poison' is that which 
 disturbs or destroys the body, so (lod's cup of 7C'mth is that mental 
 poison which destroys the soul. Professor Nordheimer, in his 'Critical 
 Grammar,' translates hny-ynyin liak-klianiah as the 'maddening wine' 
 (Jer. XXV. 15), because it is that punishment which makes mad. " They 
 shall drink, ancj be moved, and be mad." x\^ yayin harekakh (spiced 
 wine) in Canticles literally means 'wine which (is) spice^ 'io yayin 
 hakhamah literally is * wine which (is) poison.' 
 
 We now direct attention to two plain texts where Tyndale seems to 
 have been thoughtlessly and implicitly followed, and so the word 
 ' bottle,' under the unconscious influence of prejudice, displaced the 
 word for its poisonous contents. He who had so correctly translated 
 the word as 'poison' before, could not do so here, simply because he 
 could not believe in the sense it gave. We who know how literally 
 true that sense is, why should 7vc seek to obscure or ignore it ? 
 
 Hosea, vii. 5 : " The princes made him sick with khamah (poison) 
 of wine." 
 
 Habakkuk, ii, 15, 16 : "Woe unto him that giveth his neighbour 
 drink, that jjuttest thy khimah (poison) to him ! The cup of the Lord's 
 right hand shall be turned unto thee." 
 
 Lexicons and commentators cannot make this matter plainer than 
 
 * Dr McCaul, Professor of TIebrew in Kint^'s College, in his * Ex.imin.ation of 
 I'lshop Colcnso's Difficulties,' has the foihnving concerning the Hebrew hhamu- 
 shim, to wliich the assailant of the rent.itcuch, taking a leaf out of the iiook of 
 the assailants rf Abstinence, persisted in assigning the exclusive meaning of 
 'armed': — "The .neaning 'armed' is not only cloublful, it is improliable ; tirst, 
 becauie it t/n^s not suit tlie context of Exod. xiii. 1 8, Its suiting the three other 
 places where the word fKCurs cannot outweigh the fact that it does not suit here. 
 The testimony of the ancient versions is of no value, as the word does not occur 
 at all after the l{<Kjk of Judges, and had therefore become t)bsolete long before the 
 time of the earlitbl of Uitm, the Lxx. Their translation is a mere conjecture.'^ 
 
WIK^SM 
 
 xllv 
 
 PRELIMINARY DISSERTATION. 
 
 
 I II 
 
 does the context. Even our translators, in putting * bottle,' say in the 
 margin, as did Tyndale, Wiea^ through wine.' St Jerome's version 
 has /e/, * poison,* ' gall.' Montanus has venenum iuuin, ' thy poison.' 
 Drusius cites others ; so does Rabbi Jonah in Ben Melech. The 
 learned Dr John Gill says, " The word is by some translated ' thy 
 gall,' ' thy poison,' which fitly enough expresses the poisonous doc- 
 trines which men sensibly imbibe." Professor Pick translates, ' pouring 
 out Kis wrath.'' It is plain, beyond denial, that the prophets were not 
 speaking of wine-vessels at all (much less of princes handing skin- 
 vessels to the king), but of the causal-quality of the liquor drunk. 
 It was the khamah which sickened and maddened ; and the declara- 
 tion is, that God will pour His cup (elsewhere called khamah., fury) 
 upon the man that giveth his neighbour khamah to drink. If that 
 drink were not poisonous, where would be the foundation for the figure? 
 The lexicons cannot deny the facts. Parkhurst defines khatnah as 
 'an inflammatory poison '; Archbishop Newcome has 'gall, poison.' 
 The Arabic still retains the word in several forms, as khumat, shumum, 
 khemah, for ' Poison,' '■fcvcr^ etc. So we reach the old conclusion, 
 \\\2Xwhenever we are willing to crcd't .he F'bliral teaching, we shall find 
 an exact accordance between Biblicdi language and physical truth.* 
 If men are not willing, they will go on evading, quibbling, controvert- 
 ing, to the end, wresting the Bible to their own destruction, and con- 
 verting a volume which is the Directory of moral purity and life, 
 into an instrument of social deception and moral death. 
 
 In Lessing's beautiful book, ' On the Education of the Human 
 Race,' after comparing the Jewish Bible to a primer, he refers to the 
 captivity under Cyrus, when the Jews were first made conscious of 
 the full meaning of their own Scriptures, and, through the influence 
 o'" oourtly fashion, first effectually taught sobriety : — 
 
 ' Revelation had guided their reason, and now, all at once, reason 
 gave clearness to their revelation. The child, sent abroad, saw other 
 children who knew more — who lived more becomingly, — and asked 
 itself, in confusion, 'Why do /not know and do that too? Ought I 
 not to have been taught and admonished of all this in my father's 
 house?' Thereupon the child again sought its primer, which had 
 long been thrown into a dark corner, in order to throw off the blame 
 upon the primer. But, behold ! it discovers that the blame does not 
 rest upon the book : that the shame is solely its own, for not having 
 long ago known this very thing, and lived in this very way." 
 
 So the Christian Church has been sent abroad into the realms of 
 
 * How cuiii;rary the procedure of Christians where other kinds of discrepancies 
 are to be obviated, is evinced in Dr Hanna's book on the ' Forty Days after our 
 Lord's Resurrection.' He observes, in regard to the accounts of the post-resur- 
 rection appearances, thrt if it cannot be said the attempts to reconcile them "have 
 all al)solutely failed, it must be said that not one of them is entirely satisfactory " ; 
 — but, he argues, if missiti:^ links were supplied, we should then' doubtless be able 
 to harmonize what now seems conflicting. On the drink-question, we believe, all 
 iho aiaterial missing links are now found ; we only need tlic -i.'illiiigness to accept 
 the reconciliation in a candid and truthful spiiit. 
 
PRELIMIXARY DISSERTATION. 
 
 xlv 
 
 SritolVVhichir" 'ir ^-S^^^-/-^'^-^/— of physiology 
 ancicietet cs, which it would never adopt on mere princip es of self 
 denial 1 hereupon, partly in wonder, partly in doubt and nartlv n 
 opposition, It has begun to consult its primer, to confirn. ?o oLs 
 t.on, or to confute the truth of Science^ We trus^and hope 'that 
 
 beTts':wr7o;CV^ '°"^'^^^'' '''' ^^^"^^ -" be conSd to 
 li ed n tW 'v^;vr; '"""^ ^°"^ '"^' '"'''"' ^^^^ very thing, and 
 
1 
 
 PREFACE TO THE NOTES. 
 
 In order to accurate Bililical exposition two conditions are indispensable — a 
 correct state of the Text, and a correct analysis of its terms. There will then 
 remain to be secured a proper apprehension of each passage in its entireness, in 
 its relation to the context, and in its application to the whole body of Revealed 
 Truth and Duty. 
 
 I. The State of the Original Text is chiefly to be gathered, — 
 
 1. As to the Old Testament, from a comparison of the Received Hebrew Text 
 
 with, — 
 (i) The Hebrew Samaritan Text and the Samaritan Version, which are limited 
 to the Pentateuch. 
 
 (2) The Greek Versions, especially the Sei^tuagint Version (executed in parts 
 
 between 270 and 170 li.c. ),* as it exists in the Alexandrine and Vatican 
 Codices (marked A and B), with the Aldine and Complutensian 
 editions and the variations preserved in Origen's Hexapla ; also the 
 Versions of Aquila (about 120 A. I).), Theodotion (executed about 130 
 A.I).), and .Symmachus (about 200 A.D.), all of which have come down 
 to us in a fragmentary form. 
 
 (3) The Latin Vulgate, which consists of St Jerome's translation (390 A. D.) 
 
 except the Book of Psalms, which is in the old Italic Version. The 
 Vulgate is the Authorized Version of the Roman Catholic Church. 
 
 (4) The Targiims (/. t'. Interpretations) of Onkelos, Jonathan, Pseudo- 
 
 Jonathan, Jerusalem, etc. These Targums were executed subsequently 
 to the Christian era, except perhaps that of Onkelos, who is supposed to 
 have lived 15.0.^50. They are written in the Arama'an or Western 
 dialect of the Chaldee. 
 
 (5) The Syriac, Ethiopic, and Arabic Versions. 
 
 2. As to the New Testament, the Original Text is to be gathered from a 
 
 comparison of the Received Greek Text, as fixed by Stephens (1560), 
 with, — 
 
 (1) The Alexandrine Codex, executed in the fourth or fifth century, which 
 
 wants Matthew i. — xxv. 5 ; John vi. 50 — viii. 52; 2 Corinthians iv. 3 — 
 xii. 7. 
 
 (2) The Vatican Codex No. 1209, of about the same date, which wants 
 
 Hebrews from ix. 14, the Epistles to Timothy, Titus, and Philemon, 
 and the Apocalypse. 
 
 (3) The Ephraem Codex, of about equal antiquity, v/h'ch contains fragments 
 
 of all the books of the New Testament. 
 
 (4) The Sinaitic Codex, which rivals or excels the foregoing in age. 
 
 • This title, signifying 'the Version of the Seventy,' arose from .in .indent but unten.ible tradi- 
 tion, that seventy learned men were simultaneously engaged at Alexandria in the production of tills 
 particular translation of the Hebrew Scriptures into Greek. 
 
PREFACE TO THE NOTES. 
 
 xlvii 
 
 (5) The licza or Cambridge Codex, referred to the fifth century, with tlie 
 
 exception of some occasional pa^^es by a much later hand. This Cotlex, 
 whicli is partly in Greek and in Latin (the okl Italic prior to St 
 Jerome), contains most of the Gospels and the Acts. 
 
 (6) The Claremont Codex, of tlie sixth or seventh century, furnishing St 
 
 Paul's Epistles, with the Hebrews by a later copyist. 
 
 (7) The Dublin Codex, of the sixth century, which gives St Matthew's 
 
 Gospel. 
 (S) The IJasilian Codex No. 105 (otherwise known as the Vatican Codex 
 
 No. 2066), which is referred to the eigiith century, and contains the 
 
 Apocalypse. 
 (9) The Latin \'ulgate, Syriac, and other early Versions. 
 
 II. An Analysis of the original terms employed by the Sacred Writers can only 
 
 be successfully prosecuted by a reference to the equivalent terms found in the 
 Versions, and the sense in wliicli they are used by other writers. For example, 
 Josephus and Philo — who, though Jews, wrote in Greek — put us in posses- 
 sion of the meaning attached in their day — the first century of the Christian 
 era — to various Hebrew and Greek phrases that occur in the Sacred writings. 
 The assistance afforded by Lexicons is in proportion to their apt citation 
 from original authors, and the aliility shown in tracing obscure words to 
 their probal)le roots, or in bringing comparative philology to illustrate their 
 generic significations. IIistoric.il researches into ancient arts and usages, 
 and a knowledge of existing Eastern customs, often throw light upon "the 
 language of the Bible. 
 
 III. Tlie CORRECT Apprehension and Application of complete passages of 
 
 Holy Writ will mainly depend, after the preliminary critical researches, 
 upon candour, sound judgment, and spiritual insight. A regard to ' the 
 analogy of faith,' and the cardinal principles of all just interpretation, will 
 tend to preserve from erroneous views. 
 
 I 
 
 ragments 
 
 The Notes of this Commentary upon each passage chiefly consist of two parts, 
 — the first part dealing with all the critical questions involved, tlie latter with the 
 literal sense and practical lessons of the passage reviewefi. For the general 
 reader's convenience, Hebrew, Chaldee, and Greek words are printed in English 
 type. 
 
 All important quotations from other languages are given verbatim for the satis- 
 faction of scholars, but translations are always affixed that others may be enabled 
 to weigh tlie evidence adduced. 
 
 In the texts from the Authorized English Version the Italics are retained, and 
 indicate that the words so printed were supplied by the translators to complete the 
 sense. In other places italics are used to d'stinguish foreign words, or to draw 
 special attention to the thoughts expressed. 
 
 ■ I?; 
 
:*l 
 
 iv 
 
 The Marks of Abbreviation employed in the Notes are as under :— 
 
 Tax. foi the Greek Septuagiut Version. 
 
 A. V. for the Authorized English Version in common use. 
 
 V. for the Latin Vulgate Version. 
 
 T. and Ts. for Targum and Targums. 
 
 Codex A for the Greek Alexandrine Codex. 
 
 Codex B „ ,, Vatican Codex, 1209. 
 
 Codex C ,, ,, Eph/aem Codex. 
 
 Codex Aleph ,, Sinaitic Codex. 
 
 Codex D ,, „ Beza or Cambridge Codex. 
 
 Codex V ,, „ Claremont Codex. 
 
 Codex Z ,, ,, Dublin Codex. 
 
 Codex Bb ,, ,, Basilian Codex 105, or Vatican Codex 2066. 
 
 Prel. Dis. for Preliminary Dissertation. 
 
 = sUiids for 'equivalent to,' or 'that is.' 
 
 'jver a letter signifies that it is to be pronounced long, as ' o ' in ' more. ' 
 " »» >« M short, as ' e ' in ' met. ' 
 
THE BOOKS 
 
 OF THE 
 
 OLD TESTAMEN7 
 
 (t. 
 
-^w 
 
 \ \ 
 
iIIE BOOK OF GENESIS. 
 
 Chapter I. Verse 29. 
 
 And God said, Behold, I have given you every herb bearing seed, 
 •which is upon the face of all the earth, and every tree, in the which is 
 the fruit of a tree yielding seed ; to yo'' it shall be for meat. 
 
 Every herb] Hebrew, /■<?/ a-UT'. Asa', as full-grown herbage (including grain 
 of all kinds), is distinguished from dcslich, young and tender grass, and from 
 khatzir, ripe grass, fit for mowing. The Lxx. renders asev by chorion, green 
 plants < f every species ; but Aquila has chloec, young green com or grass. The 
 Vulgatr Js herbam. 
 
 Evj ee] Hebrew, kol hah-atz, i. e. every plant of woody fibre, in distinc- 
 
 tion fio... i^xible sprouting plants. So the \^w. , pan xttlon, every kind of wood 
 or timber ; and the V. universa ligna, all sorts of wood-growth. 
 
 To YOU IT SHALL I!E FOR MEAT] Lalikcm yiliych leahkilah, "to you it shall bf 
 for eating "= that which is to be eaten. With this agrees the Targum of Onkelos, 
 ~-le-iiiiukal. The Lxx., Aquila, Symmachus, and Theodotion, all read eis brosin, 
 — for eating. The V. has in cscain, — for food. 
 
 This Divine saying is a Charter at once concise and all-comprehensive. What- 
 ever produce of the earth is fit for food, it places at man's disposal. From dust 
 was the human body formed, and out of the dust comes its sustenance. He who 
 fashioned and animated the one, freely bestows the other. The animals that are 
 eaten derive from the vegetable world all that renders their flesh nutritious. Men 
 are not bound to eat everything that grows, but they can eat and assimilate nothing 
 which has not first gi-own up under the power of the Highest. 
 
 In regard to the food so bountifully provided, man's duty comprehends — i. 
 Thankfulness to his Divine Benefactor, which involves devotion ; 2, Co-operation 
 with the laws of Providence for the increase of this food, which involves industry ; 
 3, Appropriation of this food to the end designed, the health and vigour of man, 
 which involves frugality and temperance. All waste of food is condemnable ; and 
 waste occurs when more food is consumed than can be made use of in the body : — ■ 
 hence the glutton abuses both his body and the material fitted to nourish it. Waste 
 equally accrues when food is deprived of any of its nutritious properties ; still more 
 palpably, when food becomes transformed into any substance charged with evil to 
 mankind. Such waste is always and inantably connected with the vinous fervienta' 
 tion which converts grape-sugar into alcohol and carbonic acid. Sugar, the good 
 creature of God, and a real food, is destroyed, and, by new chemical affinities, its 
 elements are broken up, and fresh substances formed, of which it cannot be truly 
 
 
GENESIS, I. 29. 
 
 i ' 
 
 M' 
 
 !H: 
 
 il «li 
 
 said, "they shall be to you for food." The assertion that alcohol is/« sugar, or in 
 any unfermentcd saccharine sul)stance, can only be made in utler ignorance of the 
 alphabet of chemical science. * This waste of food has become all the greater 
 since — in order to produce intoxicating liquors in larger quantities than the fermented 
 juice of grapes could yield — grain, to tlie extent of about fifty million bushels 
 yearly, is employed in the United Kingdom alone for brewing and distillation. 
 By the malting process the starch of corn is converted into sugar, and this again 
 by fermentation into alcohol and carbonic acid. DisI illation driws off the alcohol thus 
 formed, and the spirit so educed (not produced), being mixed with less water, more 
 readily exerts its specific effects. The solid food thus wasted would supply a fair 
 amount of aliment to some millions of persons every day all the year round. The 
 plea that the alcoholic fermentation is 'a natural process ' cannot avail in extenuation 
 of this waste, since it is no more natural than those other processes of decay against 
 which food i'^ assiduously guarded, nor would alcoholic liquors come 'naturally' 
 into existence at all, were they not designedly manufactured by man himself. 
 *'God made man uprij.;htj but he found out many inventions. " As the sole end 
 sought by this waste of food is the production of an alcoholic beverage, it devolves 
 upon those who sanction the translormation to sliow that some coinpciisati m^ :\.i\\ai\- 
 tage is thereby secured, (i) That alcohol is itself a food is an hypothesis desti- 
 tute of ail scientific support ; for being destitute ol nitrogen, it cannot make blood or 
 help to repair bodily waste. The theory at one time generally received, that its com- 
 bustion produces animal heat, is now abandoned as being proofless, while a series 
 of careful experiments by distinguisliec men of science in France and England have 
 furnished evidence thai alcohol is in covrse of ejection, unchanged, thirty hours 
 after being swallowed. (2) Another theory, that alcohol serves as an equivalent 
 for food by diminishing the metamorphosis of tissue, is without weight, for experi- 
 ments have not justified the theory; and were it otherwise, the use of alcohol to 
 diminish the normal waste of tissue would be open to censure, as a mischievous 
 interference with one of the vital processes on which the renewal of corporeal strength 
 depends. (3) Could it be shown that alcohol, when imbibed, is neutral as to 
 any sensible effect, ii j manufacture at the expense of the sialf of life would be a vast 
 economic crime ; but the probaliility is that its operation en the healthy organism 
 is ahuays in some degree deleterious, the measure of injury varying with the 
 <iuantity, strength, and frequency of tiie amount imbibed. In all works on toxico- 
 logy alcohol is classed aniong narcotico-acrid poisons, and like other poisons, 
 its action when not fatal, is yet demonstrably pernic'ous. Some of its evil 
 effects, though apparently trivial or even insensible at the moment — as, for 
 example, in impairing the redness of the blood -gl Dbules and the structure of the 
 blood-vessels — assume a serious importance when regarded as cunnilative during a 
 succession of years. (4) Mo dispute, indeed, can arise on the point that, as ordi- 
 narily consumed (for its exciting prop"rty), alcohol occasions a large amount of 
 disease and premature death, apart altogether fiora the sin and misery of intoxica- 
 tion. (5) Along with these physical consequences due account should be 'aken of 
 its influence on the moral, social, and religious life of tlie countries where it is com- 
 
 • The old chemicil fiTrmita of sugar is oxygen 3, hydrn^er 3, cartnn 3 ; ihe ni^ti is o.tygen 3, 
 hydrouen 5, carbon 3 ; but in the dccoiwpjbiiioii ol bugur ihese 'jluinuutj recjinbiuo so as to generate 
 a'.cohul and carbonic acid ; thus, — 
 
 O H C O H C 
 
 Old I A''-"'^''"' ... I 3 a xr,... ( Alcohol ... i 6 a 
 
 I Carbonic a^id 
 
 XT ( Alcohol ... 1 
 '^^"'1 Carbonic aJd , a 
 
 3 3 3. 363 
 
 Not only is the stiq^ar of <;r,-,in . .id fruit thus destioyej, but ihcir albumen becomes converted 
 into >c.uil, and thus ceaseb to be loot'. 
 
 -8 
 
 ■4 
 
 ■•a 
 
GENESIS, 11. 1 6, 17. 
 
 5 
 
 monly consumed ; and were this done, th"? stupendous folly of convcrtinfj a nation's 
 food into such an insinuating article would not fail to be recognized, deplored, and 
 denounced by the Christian world. (6) The assertion that man has a natural pre- 
 disposition or instinct for intoxicating articles, because he has always and everywhere 
 been known to use them, is untrue from first to last, {a) The reason is not a 
 correct statement of the facts, since many tribes have beea discovered who were 
 ignorant of all intoxicants, and others h-.i,-e made syptem.itic regulations for their 
 exclusion. {l>) Any argument in favour of intoxicating drinks from their prevalent 
 use would be equally available in favour of war, slavery, drunkenness itself, and 
 vice of every description, (c) Natural instinct, so called, might be depraved 
 instinct, the transmitted result oi arental transgression of natural law. {</) But, in 
 reality, natural instinct {save where the drunkard's appetite runs in the blood) is uni- 
 versally repugnant to the use of alcohol until it becomes perverted by persistent con- 
 sumption of alcoholic compounds. (7) The final conclusion is, that the manufacture 
 and use of alcoholic beverages are opposed to the Divine charter which assigns the 
 produce of the earth to man for food. By the destruction of the saccharine and 
 albuminous constituents of fruit and grain, ignorant or ungrateful man virtually 
 declares, "To me they shall ftot be for m.'at," thus seeking to nullify and reverse 
 the benevolent designs of his heavenly Fath ^r. 
 
 Chapter II. Verses 16, 17. 
 16 And the Lord God commanded the man, saying, Of every tree of 
 the garden thou mayest freely eat : 17 But of the tree of tlie knowledge 
 of good and evil, thou shalt not eat of it : for in the day that thou 
 eatest thereof thou shalt surely die. 
 
 It has been contended that the Divine procedure in creating the tree of the 
 knowledge of good and evil, and permitting access to it by our first parents, is 
 reason for allowing the use of intoxicating liquors and the traffic in them as 
 beverages. Virtue, it is argued, is strengthened by exposure to temptation and 
 resistance of it. But ihe danger of such reasoning is apparent on rellection, for 
 under the pretence of proving virtue and piety, and invigorating them by the 
 opposition evoked, the darkest spirits of t.il may claim to be recognized as 
 angels of liglit and benefactors of our race. In like manner, the progress of 
 holiness, both in the individual and in humanity, may be exhibited as a misfortune, 
 because diminishing the number and intensity of these trials of fidelity I Whr' we 
 are sure of as regards the Divine economy, in the Edenic as in every after <ige, is 
 that God has ne/cr put His creatures to any proof involving an ijuiitcemenl to evil 
 doing, and diat 11': has never needlessly exposed them to moral danger. " Me 
 cannoi. be temp'ica of evil, neither tempteth lie any man;" but ''Mis tender 
 mercies are over all His works." Whatever is to be understood by the tree of 
 knowledge, and whatever construction, literal or allegorical, is put upon the 
 Mosaic narrative, we know that some external tests of men's spiritual obedience 
 were unavoidable, and that in the period of his innocence these tests did not 
 nddvess tliemcelves to any depraved proclivity or bias. To infer from thence that 
 men may now tempt themselves by using articles tliat originate a distas.-d appetite, 
 *nd that they may tempt others by engaging in a traffic in such articles, is surely a 
 hmentable wresting oi the Divine Word. Temptation is unavoidable under the 
 present constitution of society, and when resisted, is, by Divine grace, converted 
 into a meajis of holiness; but so far from therefore encouraging temptation, and 
 
 t :i ■ 
 
 
wm 
 
 mnpnpHiPTl 
 
 GENESIS, III. 6. 
 
 5ccasions of it, we are taught to pray, "Lead us rot into temptation ;" and we are 
 warned that though ' offences ' — causes of stumbling — must needs come, through 
 human wickedness, voe is it to the man Ijy whom ihey purposely come ; and we 
 arc solemnly warned against putMng an occasion of falling in a brother's way. 
 Even were there any i-';ality in the analogy suggested, it would only lead to this 
 conclusion — that strong drink may be manufactured and houses for its sale set up, 
 but that all indulgence 'und traffic in it must be prohibited — the virtue of men being 
 put to the proof in resisting the temptation to use and traffic in the prohibited 
 liquor. Would those who descant on the value of temptation care to have drin'^ 
 and drinking-houses exhibited while all connection with them was put under mo.^i 
 and legal ban ? Yet this is the only analogy to be gathered from this passage ; the 
 tree of knowledge of good and evil was, indeed, planted and placed within reach, 
 but the command given was noi to eat of it, and the recompence of disobedience 
 was deatli I 
 
 Chapter TIL Verse 6. 
 
 And when the woman saw that the tree 7aas good for food, and 
 that it 7aas pleasant to the eyes, and a tree to be desired to make 
 of/e wise, she took of the fruit thereof, and did eat, and gave also 
 unto her husband with her ; and : e did eat. 
 
 This verse sententiously descril)es the 'great transgression'; voluntarily com- 
 mitted, indeed, but occasioned, in no small measure, by the circumstances 
 preceding it. Eve was sUndmg on dangerous ground, near to the forbidden tree, 
 which she should have avoided ; she was found in dangerous company, that of 
 the subtle serpent, which she should have shunned ; and she was engaged in 
 dangerous exercises which she should have disallowed, lending an ear to 
 (/t'6t7!i//w counsel, and fixing an eye on a seductive substance. Is it strange that, so 
 situated and employed, she should have fallen? Would that her progeny had 
 taken warning from her want of true wisdom ! " How impressive the lesson — 
 tliat, whenever possible, both the sphere and occasions of evil, as well as its actual 
 operations, ought to be dreaded and excluded ! Those who see no sin in using a 
 little drink, or in occasional visits to the tavern, argue as Eve might have done 
 tiie moment before "she took of the fruit, and did eat." Though Adam's apparently 
 ready compliance with Eve's invitation to share the unhallowed feast is a 
 mystery, it is certain that he was powerfully influenced by affection for his spouse ; 
 and thus his act becomes an example of tlie influence for good or evil, which 
 women exercise on the other sex, and through them on the destiny of the world. 
 When that influence is directed against the fashionable and fatal dietetic use oi 
 intoxicating drinks, it will bless mankind beyond measure. 
 
 Much ingenious but useless speculation has been wasted on curious questions 
 arising out of this text; such as the period whicli elapsed between Adam's 
 creation and Eve's formation, and b'jtween their conjugal union and their common 
 
 • The If.iding journal of Britain has said, that if our Temperance doctrines are correct, "Paradise 
 was wrongly constructed"; l)ut a calm review of the case will denioistrate the contrary. Kve fell, 
 not because evil was prohihitcd, hut Ijocuuse she •vilfnlly tampered with duty, and courted lempta 
 tion. The fall was the result of the wickedness of the Tenipler, and the weak self-confulcice of 
 the Tempted, feacliinB that we should not desire to be Med into temptation,' much less jilace 
 ouriclves within its charmed circle. 
 
 " Ci ciintxtiince, that unspiritual Cod 
 And niiscreatcr, makes and helps along 
 Our coming; evils with a crutch-like rod." — ChiUe Harcld, Canto iv. 
 
GENESIS, III. 6. 
 
 sir. ; the nature of the serpent that acted the tempter's part ; and the character of the 
 
 tree and the fruit "whose mortal taste brour'n death into the world, and all our woe."* 
 
 An opinion has even been hazarded that alcohol was the forbidden fruit, by which 
 
 is perhaps meant that its juice was of an alcoholic quality. This is of course a 
 
 mere conjecture, and the assumption that alcohol existed ready formed in Eden, 
 
 and not elsewhere, is wholly gratuitous. No dovbt it is possible to trace a 
 
 resemblance between the fascination ascribed to the fruit of this tree, and that 
 
 which is produced by intoxicating drink ; for to those who have become accustomed 
 
 to it, the latter is 'pleasant to the eyes,' and excites sensuous desire; tending, 
 
 when drunk, to create in its admirers a conceit of superior wisdom, that ends in 
 
 folly and sows the seeds of bitter disappointment. Ancient tradition has attributed 
 
 to the eating of the forbidden fruit effects analogous to those of inebriating liquor ; 
 
 an idea which Milton, in his regal poem, has brought out with consummate skill 
 
 He represents that Eve, on tasting ' those fair apples,' became the subject of an 
 
 imnatural appetite and exhilaration : — 
 
 " Greedily she engorged without restraint, 
 And knew not eating death: satiate at length, 
 And heighten'd as with wine, jocund and boon." 
 
 She thus describes her feelings to Adam : — 
 
 " Opener mine eyes, , 
 
 Dim erst, dilated spirits, ampler heart, 
 And growing up to godhead. ' 
 
 So she felt, yet the great poet exposes the delusion by an expressive touch : — 
 
 " Hut in her cheek distemper flu.shing glowed." 
 
 Adam, however, yields, and when the hapless pair sin together, — 
 
 "/ with new wine intoxicated both, 
 Tl.oy swim in mirth, and fancy that they feel 
 Divinity within them, breeding wings 
 Wherewith to scorn the earth ; but that false fruit 
 Far other operation first displayed. 
 Carnal desire inflaming." — Paradise Lo^t, ix. 
 
 In this poetical description no probability is violated by the supposition that the 
 effect of the forbidden fruit was to stimulate the sensual tendencies and undutiful 
 aml)ition attending the outward act of transgression. Then came the revulsion 
 and sliame related by the sacred historian (Gen. iii. 7). 
 
 The conception that an intoxicating influence proceeded from the 'alluring 
 
 fruit' doubtless strengthened the belief tliat a continuance of man's original 
 
 innocence would have been accompanied by abstinence from all liquors capable of 
 
 producing such 'distemper' of body and mind. That Milton entertained this 
 
 opinion is plain from his picture of the entertainment provided by Eve for 
 
 Raphael, when — ■ 
 
 " Fruit of all kind^i, in coat 
 ■Rough or smooth rind, or bearrled husk, or shell, 
 She gathers tribute large, "nd on the board 
 Heaps with unsparing hand ; for drink the grape 
 She crushes, inoffer..-,ive must, and meaths 
 Fr m many a b-.rrv, and from sweet kernels press'd 
 She tempers dulcet i.rLT.n.s." 
 
 It may be objected that the use of flesh-meat was as little sanctioned l,iy primitive 
 
 man as the use (jf intoxicating liquors. But there is a radical distinction between 
 
 tile cases. Animal food is composed of the same elements as other food ; while 
 
 alcoholic lienors are dist ..jj.iished from other beverages by qualities believed by 
 
 many to make them very valuable and desirable, "f not necessary to human health 
 
 The vulga ■ opinion that the fatal fruit was a species of apple originated in the twt/old use of 
 tiie Latin /lomiim and maliitn, as signifying round fruit in general, and the apple fruit in part" 
 'I'lii; .-pple liein,' the best known of English orchard fruits, has gained a questionable distil 
 
 which it is likely :o retain for loin;. 
 
 icul:ir. 
 tinction, 
 
 
s 
 
 GENESIS, VI. $. 
 
 and longevity. Were this estimate correct, their use would have been specially 
 appropriate in the times of man's innocence ; and the moral danger now associated 
 with their consumpti 3n would" then have been reduced to its lowest point. 
 
 Chapter VI. Verse 5. 
 And God saw that the wickedness of man was great in the earth, 
 and i/iai every imagination of the thoughts of his heart was only evil 
 continually. 
 
 The causes of this intense depravity of the antediluvians have been learnedly 
 
 discussed by legions of theologians, but the silence of Scripture offers ground for 
 
 nothing better than ingenious guesses. Whether it was associuicd with, and 
 
 promoted by, the use of inebriating drinks, is also a branch of the same inquiry 
 
 on which conjecture can cast but the faintest glimmer. If the fruits of the earth 
 
 were only eaten for food, or their juice drunk immediately after being expressed, 
 
 the terrible secret of vinous fermentation may have been reserved for a later age. 
 
 This happy ignorance — or the sagacious prudence which refused to apply the 
 
 discovery — may have prevailed among the 'sons of God,' in their integrity and 
 
 simplicity of heart. In his 'World before the Flood,' James Montgomery 
 
 represents the wife of Enoch " 'midst fruits and flowers," as engaged — 
 
 " Plucking the purple clusters from the vine 
 To crown the cup of unfermented wine." — Canto 3. 
 
 As to the self-reprobated sinners on whom God's mercy waited in vain, it is scarcely 
 
 credible that they should have remained ignorant of the fermenting process, or that 
 
 if acquainted with it, they should have denied themselves so agreeable a medium of 
 
 adding a new zest to every vice, and depravmg depravity itself. That they were 
 
 'eating and drinking' in a state of lawless revelry when the judgment of God 
 
 overtook them appears to be indicated by the Saviour's words (Luke xvii. 27); and 
 
 it is difficult to imagine that the * insolence ' with which they were ' flushed ' had 
 
 not, like that of Sodom, wine to inflame it. If, on the other hand, it is thought 
 
 more likely that that awful wickedness was not aggravated by the intoxicating bowl, 
 
 this view of the depths of evil to which human nature can sink without the aid 
 
 of alcohol, is an unanswerable reason why such an artificial and potent agent of 
 
 demoralization should be utterly discarded from the Church and the world. 
 
 Chapter IX. Verses 20—27. 
 20 And Noah began to be an husbandman, and he planted a vine- 
 yard : ai And he drank of the wine, and was drunken ; and he w?.r 
 uncovered within his tent. »» And Ham, the father of Canaan, saw th'". 
 nakedness of his father, and told his two brethren without. 23 And 
 Shem and Japheth took a garment, and laid // upon both their 
 shoulders, and went backward, and covered the nakedness of their 
 father ; and their faces ivcre backward, and they saw not their father's 
 nakedness. »4 And Noah awoke from his wine, and knew what V., 
 younger son had done unto him. as And he said, Cursed be Canaan ; 
 a servant of servants shall he be unto his brethren. a6 And he said, 
 Blessed be the Lord God of Shem ; and Canaan shall be his servant. 
 97 God shall enlarge Japheth, and he shall dwell in the tents of 
 Eheni ; and Canaan shall be his servant. 
 
GENESIS, IX. 20 — 2/. 
 
 V. lo. IIusbanoman] Literally, ' aman of the earth' (or * red-soil ' — adahmah). 
 The Lxx. has geHrgos gees — 'a cultivator of the earth.' The V. agrkola, 'field- 
 cultivator.' 
 
 A vineyard] Kirim, a Hebrew term signifying a cultivated piece of land set 
 with fruit-trees. One of the principal of these was the vine, and hence kerem 
 became generally applied to a vineyard — tilled land devoted chiefly but not 
 exclusively to the culture of the vine. Noah's kercni probably included all kinds 
 of fruit -bearing plants. Some of the Rabbins held that though the vine had been 
 cultivated before, Noah was the first to conduct the cultivation methodically, 
 and to set the vines tf>gc-ther as a vineyard. The Lxx. has kai ephutetiscn 
 ampelona, and the Vulgate et flaiitavit viiteam, both meaning ' and he planted a 
 vineyard.' The Targum of Jonathan enlarges the Scripture narrative with a 
 curious legend — "And Noah began to be a cultivator of the earth, and he lighted 
 upon a vine which the flovl had carried away out of the Garden of Eden, and he 
 planted it in a vineyard, and in that very day it blossomed, and its grapes ripened, 
 which he pressed out ; and he firank from the wine, and was drunk." 
 
 V. 21. And he dkank of tfie wine, and was drunken] Hebrew, vay- 
 yasht min hay-yayin vay-yishkar, "And he drank from the j^j/w" (wine) — i.e., 
 some of it — "and was filL-r' (with it)." The Targum of Onkelos reads ushthai min 
 khamrah ui~vi, "and he drank from the khmnrah (wine), and was drunk" (or 
 drenched). The Lxx. hxs kai epicn ek tou oinou, kai emethitsthce, "and he 
 drank from the wine, and wa.^ drunk" (or surcharged). The Vulgate, Bibensque 
 viitiim inebriatus est, "and drinking the wine he was inebriated" (or saturated).* 
 [On YAYiN, the generic term rendered 'W ne' in the A. V., see Prel. Dis. ] 
 It can hardly be doubted that a name was given by the ancient Hebrews to the 
 expressed juice of grapes, and if that name was not yayitt, what was it? But 
 that they should have selected a name having reference to the occult fermenting 
 process is an hypothesis highly improbable, for such a specific discrimination would 
 have peremptorily interdicted the application of the name to the juice of grapes in 
 an «<«fermented state, whereas that it was so applied is absolutely certain. Let 
 the generic meaning be sought for in the juice furnished by manual or mechanical 
 pressure, and there will l>c no difficulty in accounting for the continued application 
 of the name to the grape-juice under any change to wiiich it was spontaneously 
 exposed, or artificially subjected. It has been gravely alleged that Yayin must 
 always be taken to signify ineliriating grape-juice, because such is its signification 
 the first time it occurs, viz., in this verse — a conclusion as ridiculous as would be 
 the statement that the Hel>rew words ruakh, eloliim, shahinaim, andtvr/z, invariably 
 express, in ail parts of Scripture, the meanings they respectively bear in the first 
 verse of the first chapter of Genesis — viz., 'spirit,' 'the True God,' 'the visible 
 firmament,' and 'the terraqueous earth.' It is notorious, on the contrary, that 
 other and very different uses of all these words are common in subsequent parts of 
 the Old Testament. Generic terms, as is well known, are sometimes variously 
 employed to convey opposite ideas; as from barak, 'to kneel,' come the derivative 
 meanings of 'to bless' an'l 'to curse.' If it be asked how we know that the 
 yayin used by Noah was intoxicating, we reply. Not so much by the ambiguous 
 
 illv 
 
 drunk, intoxicited ; in general, abundantly 
 filled. Etymology duljiouni, UMully derivod from e .ind h, root n{ fiifia, ' I drink.' Ine/irio, to m.ike 
 •inink, inebriate ; to saturate, fill full.' — Pr Sinilh's Latin Eng. Diet. Pliny, in treating of the 
 vine, remarks (xiv. 3 , Coitduntur et musto uvir, ipsaque vina siio incbriaiititr, "Crapes are 
 preserved also iu mi it, and jtrc ih.in.ilvci iiiobriatcd ^soaked, in their own wiue." 
 
 " Ebrius, literally one wlv> \as dmnk hi^t fill ; 
 " ilyde. 
 
 fill full' 
 
 f 
 
 ¥ 
 
 ■'■ fc 
 
 ■r 
 
 ,^- 
 
 • ;'■' 
 
 ; 1 .» 
 
 t,i 
 
 •i 
 
 ♦ * }■ 
 
 
 ^% 
 
 -\% 
 
 i 
 
 i-.. 
 
 W 
 
 
^fmummmmmm 
 
 lO 
 
 GENESIS, IX. 20 — 2/. 
 
 word translated 'was drunken,' as by the condition into which the wine cast him. 
 Where the context does not decide the special use of a generic term, the broad sense 
 must be retai.ied. 
 
 Vay-yish/car, 'and was drunken,^ answers to the old English sense of the word 
 ' filled with drink ' — not necessarily with intoxicating drink. Sliah-kar (whence 
 Q.on\G.% yishkar) is rendered by Gescnius, 'to drink to the full,' with an implied 
 reference to the saccharine quality of the liquid drunk. 
 
 V. 24. And Noah awoke from his wine] Hebrew, vay-yiqetz Noakh 
 viiy-yavno, 'And Noah awoke from his wine' — leaving it, as it were, behind him. 
 
 [ Yah-qatz signifies to wake or rouse up.] With this agree the Hebrew-Samaritan 
 text, the Samaritan Version, and the Targum of Onkelos. The Lxx. is expressive 
 — exenccpse de Noe apo ton oinon, "And Noah became sober from the wine" 
 \exeneepse covaQ^ from ek in the sense of 'entirely,' and neephein 'not to drink' — 
 meaning he became perfectly sober] — and figuratively 'recovered his senses,' 
 'came to himself — a sense which the Arabic version preserves — "But when Noah 
 had recovered himself from his drunkenness. " 
 
 Noah drinking copiously of grape-juice which had become fermented and intoxi- 
 cating (of which some have supposed he was not aware), himself became intoxicated, 
 and, as it would seem, so suddenly as to fall down uncovered in his tent; in that con- 
 dition he is found by his son Ham, perhaps also by his grandson Canaan, who show 
 their want of decency and filial piety by at once informing Shem and Japheth ; if, 
 indeed, we may not understand that they related the fact with mockery or glee. 
 The latter at once proceed, with delicate alacrity, to cover their father's shame, and 
 when the patriarch recovers his consciousness he knows — by a peculiar intuition — 
 what has transpired, and is supernaturally prompted to pronounce a curse on 
 Canaan, and a blessing on Shem and Japheth. It has been supposed that the 
 Yayin may have been purposely drugged by Ham or Canaan, but the form of the 
 narrative gives no countenance to such an aggravation of his son and grandson's 
 guilt. It is not probable that such an incident, if real, would have been unknown 
 to Moses, or left unrecorded if known. Whether this was Noah's first and 
 only act of intoxication is a question that may be reasonably answered in the affirm- 
 ative : how it should have been committed at all is a question to which a plausible 
 answer is more difficult. Can we suppose that he had lived for 600 years ignorant 
 of the vine? or that he had never before expressed its juice?* or that he had never 
 previously allowed it to ferment before drinking it ? Can we suppose him ignorant to 
 this time of tiie nature and use of fermented wine ? or was he induced by some 
 passing circumstmice (of heat or thirst) to take a draught unusually large? On the 
 whole it may be inferred, from the absence of Divine reproof, that his intoxica- 
 tion was neither intenUonal, nor the result of gratifying a morbid love of intoxicating 
 liquor. 
 
 Obsenmtion I. It is noticeable that the first time intoxicating liquor is named in 
 Holy Writ it is associated with intemperance — a presage of the same connection 
 from that period to the present. Caustically, but with saddest truth, does Butler, 
 the ai'ihor of ' Hudibras,' say of this ' pleasant poison,' — 
 
 • L-. >e Smith conject\'-es that the Vine, .ifter thedeluKe, may have been finer and fuller of juice 
 th:ui before, and that this circumstance suggested the idea nf expiessing Us juice, which would 
 become intoxicating without the knowledge of the fact at first. The narrative, indeed, gives no 
 intimation of surprise .it the effect produced, which would surely have been felt had it been a novel 
 state : but, on the other hand, it may be said that the burden of the .-cproof seems to rest upon the 
 fact of revealing the nakedness of the Patriarch, which his sou might attribute to another cau^e thaji 
 the one assigned by the narrator. 
 
GENESIS, XIV. 15, 18. 
 
 II 
 
 " Which since has overwhelmed and drowned 
 Far greater numbers on dry ground 
 Of wretched mankind, one by one, 
 Than e'er the flood before had done." 
 
 2. A good man was the first victim of this alcoholic spell. If he was not 
 cognizant of it, or was too confident of his ability to resist it, the warning is 
 equally clear and strong. Whether the danger of using intoxicating drink is 
 unsuspected or despised, it is imminent and real — even to the pious. The only 
 recorded sin of the Antediluvian preacher of righteousness was the sin of one act 
 of intoxica'.Ton; but who shall reckon up the number of tuch sins, and of the sins to 
 which this vice has led, which have befallen the noblest and purest natures by an 
 addiction to intoxicants ? Abstinence alone is iafe, and good for all. 
 
 3. The tendency of intemperance to entail, directly or indirectly, family misery 
 and misfortune, is illustrated by the curse brought upon Canaan. Those who take 
 pleasure in the intemperance of others, or delight in deriding it, are fitting themselves 
 for a wretched future. By its immediate effects, and reflex associations, strong drink 
 is a source of immeasurable woe. Fabricius relates as a Jewish legend, that when 
 Noah planted the vine he killed a sheep, a lion, an ape, and a sow, and having 
 mingled their blood, poured it upon the roots of the plant, so that the use of wine 
 (not, however, the fresh, but the fermented blood of the grape) has since been 
 attended, in succession, by the placidity of the sheep, the boldness of the lion, the 
 nonsensical noisiness of the ape, and the filthy brutishness of the sow. The legend 
 carries its moral on its face, but is only half the truth, since the domestic and social 
 influences of inebriating drink yet remain to be symbolized. 
 
 Chapter XIV. Verse 15. 
 And he divided himself against them, he and his servants, by 
 niglit, and smote them, and pursued them unto Hobah, which is on 
 the left hand of Damascus. 
 
 That Abraham, with a comparatively small array, should have defeated and 
 sCv^ttercd the hosts of the four confederate Assyrian kings, is not very surprising, 
 even apart from the special aid of the Most High ; their imaginary security laid them 
 open to a successful night assault ; and Josephus, who perhups followed some local 
 tradition, adds that while some were asleep in bed, others tnachcsthai dc apo nidhcc 
 OH dttnatoi, "were not able to fight on account of drunkenness," Among the spoils 
 may have been some of the ' wine of Sodom,' by which the victors were themselves 
 overcome. Secular history supplies parallel instances of similar indulgences and 
 similar results. 
 
 I i 
 
 I'l 
 
 Chapter XIV. Verse 18. 
 And Melchizedek king of Salem brought forth bread and wine : 
 and he 7(>as the priest of the most high God. 
 
 The Hebrew reads lekhem vah-yayin — 'bread and yayiti' ; with which agree the 
 Hebrew-Samarit.in Text and Samaritan version, Onkelos has Ic/c/tem va-khainer, 
 ' bread and khamer,'' The Lxx. , artotis kai oinon, ' loaves and wine. ' The Vulgate, 
 panem et viiiiim, 'bread and wine.' A question may arise, whether \.\\c yayin of 
 this passage is not to be understood in the sense of grapes rather than their expressed 
 juice [as in Jer, xl. lo — "Gather ye yayin and summer fruits"] — seeing that bread 
 and grapes continue to be associated in the East as articles of daily food. If the 
 
12 
 
 GENESIS, XIX. 3, 30 — 35. 
 
 common acceptation of grape-juice is preferred, the juice may have been recently 
 expressed. That it was fermented and intoxicating is a groundless conjecture. 
 Even the knowledge that it was so would not demand or justify the common use 
 of alcoholic liquors in the present day. Dr. Kitto on this passage observes, that 
 "in the language of Scripture, 'bread and wine,' as the chief articles of meat 
 and drink, represent all kinds of food." Kalisch remarks, "He brought out to 
 Abraham bread and wine, not to refresh him or his men — for Abraham had, among 
 the booty of his enemies, seized their large stores of provisions also, — but to perform 
 a symbolical ceremony in which bread and wine have a typical meaning. " 
 
 Chapter XIX. Verse 3. 
 And he made them a feast, and did bake unleavened bread, and 
 they did eat. 
 
 /• feast] Hebrew, mishteh; Lxx., potou; VulgBte, convivium. Mishteh is 
 denied from shah-thah, 'to drink.' In hot climates cool and acid fluids form a 
 desirable and important element in all social entM-tainments. The name would 
 thence be naturally applied to all the provision on such occasions. The English 
 Version properly renders it by 'feast' and 'banquet.' 
 
 Unleavened bread] Hebrew, niatzoth, the plural of matzah, which is generally 
 derived from matzatz, ' to suck,' ' to be sweet ' — hence matzotft, * sweet things ' — i. e., 
 loaves or cakes not fermented ; similar, no doubt, to the ' cakes ' (ugoth — circles of 
 kneaded dough) made ready by Abraham for the angels (Gen. xviii. 6). Dr A. 
 Clarke assigns to matzatz the secondary meaning of ' to compress ' — matzotk being 
 the name given to cakes made of dough compressed — heavy, cr 'sad.' Alatzoth is 
 contrasted with fermented matter (k/iahinatz) in Exod. xii. 15, 19, 20, 34, 39, etc. 
 In the fermentation of dough, its saccharine property is reduced, because partially 
 changed into alcohol, which is afterwards expelled by the heat of baking. The 
 notion that there is 'spirit in bread' is, therefore, a vulgar error, The Lxx. gives 
 azumous, and the Vulgate azuina, 'unleavened things.' 
 
 Chapter XIX. Verses 30 — 35. 
 30 And Lot went up out of Zoar, and dwelt in the mountain, and his 
 two daughters with him; for he feared to dwell in Zoar: and he 
 dwelt in a cave, he a'-' his two daughters. 31 And the firstborn said 
 unto the younger, Our father is old, and there is not a man in the 
 earth to come in unto us after the manner of all the earth : 3* Come, let 
 us make our father drink wine, and we will lie with him, that we may 
 preserve seed of our father. 33 And they made their father drink wine 
 that night : and the firstborn went in, and lay with her father ; and 
 he perceived not when she lay down, nor when she arose. 34 And it 
 came to pass on the morrow, that the firstborn said unto the younger, 
 Behold, I lay yesternight with my father : let us make him drink 
 wine this night also ; and go thou in, and lie with him, that we may 
 preserve seed of our father. 35 And they made their father drink wine 
 that night also : and the younger arose, and lay with him ; and he 
 perceived not when she lay down, nor when she arose. 
 
 Nashqeh (twice), rendered 'let us make drink,' does not imply any compulsion, 
 but simply 'let us give to drink.' Yayin occurs four times in this passage, 
 
GENESIS, XIX. 30 — 35. 
 
 13 
 
 and in each case is translated 'wine.' Onkelos puts khamrah as the equivalent. 
 The Lxx. rtads^potisdmen ton patera heenion oinon, "Let us cause our father to 
 drink wine." The Vulgate is stronger — inebrienws etim vino, "Let us inebriate 
 him with wine." 
 
 That this yayin was suffered to become intoxicating by fermentation is 
 
 exceedingly probable, though some explain its potency by the supposition that, 
 
 wiiether fermented or not, it had been mixed with powerful drugs. In the fourth 
 
 book of the ' Odyssey,' Helen is dcscriljcd as casting into the wine (oinon) prepared for 
 
 Telemachus, a drug [pharmakon) said to be "grief-assuaging, anger-allaying, and 
 
 causing ol)livion of all ills " (neepcnt/ies Cacholon tc kakun epiledhon apanton). In 
 
 the tenth book. Homer tells of the use made by Circe of ' direful drugs ' [pharmaka 
 
 lii'^ra). Milton turns this legend to a noble allegorical account in his 'Comus,' 
 
 where the son of Bacclius and Circe is depicted, and his — 
 
 " Baneful cup 
 With many murmurs mixed, whose pleasinR poison 
 The visage quite transforms of him that drinks." 
 
 That Circean arts were known and practised in Sodom is highly probable, and 
 that Lot's daughters became acquainted with the method of preparing the 
 'enchanted' potion is very likely. It is certainly hard to understand how, under 
 such solemn circumstances as those from which the righteous Patriarch had just tied, 
 he should so suddenly, and, as it were, with his eyes open, have sunk into such 
 debasement. The Orientals, at the present day, have a knowledge of drugs, which 
 they use for similarly profligate purposes. The objection that Lot's daughters could 
 not have procured the drugs in their seclusion is of no force, for the wine may have 
 been brought from Sodom ; and if not, the ingenuity which obtained the yayin 
 would be equal to its adulteration for their impure purpose. The words of Moses 
 (Deut. xxxii. 32, 33) — " Their vine is of the vine of Sodom, . . . their wine is 
 the poison of dragons," naturally construed, implies that the wine of Sodom had a 
 traditional reputation for the qualities which drugs are known to impart. The 
 silence of Scripture is not a strong objection ; for the narratives 01 the Bible 
 generally leave much to be inferred. What is positively affirmed is that the juice 
 of the grape was used ; and that it had become corrupted and corrupting in some 
 way, whether by fermentation or drugging, or both, is made certain by tiie effects. 
 
 Obseii'ation i. It may be inferred that Lot was not accustomed to drink wine, 
 or his daughters would not have plotted to entrap him into the partaking of it. 
 These deviations from his habitual abstinence were the cause of grievous sin to the 
 patriarch, who had kept himself pure in Sodom. 
 
 Where an article inherently dangerous is concerned, separation from it is the 
 only security even for the best of men ; and when perfect safety can be found, why 
 should good men reject it? 
 
 2. The tendency of intoxicants to inflame sensual propensities is graphically 
 pointed out in this transaction. Lot's daughters knew the quality of the instrument 
 they employed. The insensibility induced did not deprive the alcoliolic wine ot 
 its lustful influence (Prov. xxiii. 33). The excitement of the animal passicjns is 
 the first effect of all alcoholic liquors ; hence they may be said to carry within 
 tiiem the germs of all the excess to which they give rise. If the daughters of Lot 
 ilrank of the wine they pressed upon their father, they would do so from their 
 acfiuaintance with its libidinous influence. Female chastity is never more imperilled 
 than when plied with strong drink. For this and other reasons the ancient Romans 
 enjoined strict abstinence U|)on their women. Can indulgence, however mod(.rately, 
 in such lic^uors, be an illustration of Cluislian temperance 'i 
 
 i 
 
 i 
 
 W 
 
 
 !i! '': 
 
14 
 
 GENESIS, XXVII. 22, 25, 28, 37. 
 
 3. The evils of drunkenness cannot be too seriously pondered in order to warn 
 against any connection with the drink by which it is caused. Excellent Matthew 
 Henry says on this passage, "Drunkenness is not only a great sin itself, but the 
 inlet of many sins ; it may prove the inlet of the worst and most unnatural sins, 
 which may be a perpetual wound and dishonour. A man may do that without 
 reluctance, when drunken, which, when sober, he could not think of without 
 horror. . . . From the silence of Scripture concerning Lot henceforward we 
 may learn that drunkenness, as it makes men forgetful, so it makes them forgotten, 
 and many a name, which otherwise might have been remembered with respect, 
 is buried by it in contempt and oblivion." 
 
 Chapter XIX. Verses 14, 15, 19. 
 
 14 And Abraham rose up early in the morning, and took bread, 
 and a bottle of water, and gave it unto Hagar, putting it on her 
 shoulder, and the child, and sent her away : and she departed and 
 wandered in the wilderness of Beer-sheba, 15 And the water was 
 spent in the bottle, and she cast the child under one of the shrubs. 
 . . . . 19 And God opened her eyes, and she saw a well of 
 water ; and she went, and filled the bottle with water, and gave the 
 lad drink. 
 
 It is clear that Abraham was attached to Hagar, and did not consent to dis- 
 miss her except under a conviction that her safety and the boy's would be secured. 
 He provided for their principal and more urgent wants by furnishing them with 
 "bread and a bottle of water" — in the Hebrew, Ickhem vikhivnath maim. Bread 
 was to be their solid, water their liquid, sustenance. In most Western countries 
 water is so abundant that the value placed upon it in the East ^ms exaggerated ; 
 but a visit to Eastern lands would show that no estimate of this value can be too 
 great, and that in water is to be found the true elixir vita? after which there has 
 been so much ingenious and useless search. The Oriental mind is scarcely caj)able 
 of the shameless ingratitude too common among us, and from which many pro- 
 fessing Christians are not free — of despising the only fluid which is ESSENTIAL to 
 animal existence and comfort. 
 
 Chapter XXI. Verse 25. 
 
 And Abraham reproved Abimelech because of a well of water, 
 which Abimelech's servants had violently taken away. 
 
 To a sheik or pastoral chief like Abraham, the possession of a 'well' was 
 exceedingly precious ; and both the value of this property, and his natural resent- 
 ment at the injustice committed, would dispose Abraham to remonstrate with a 
 ]irince even so powerful as Abimelech, against the violent usurpation of which 
 his servants were guilty. 
 
 Chapter XXVII. Verses 22, 25, 28, 37. 
 
 22 And Jacob went near unto Isaac his father ; and he felt him, 
 and said, The voice is Jacob's voice, but the hands are the hands of 
 
GENESIS, XXVII. 22, 25, 28, IJ. 
 
 15 
 
 Esau as And he said, Bring it near tc me, and I will 
 
 eat of my son's venison, that my soul may bless thee. And he 
 brought /'/ near to him, and he did eat : and he brought him wine, 
 
 and he drank 2G Therefore God give thee of the dew 
 
 of heaven, and the fatness of the earth, and plenty of corn and wine. 
 . . . . 37 And Isaac answered and said unto Esau, Behold, . 
 with corn and wine have I sustained him. 
 
 
 V. 25. He brouoht him wine, and he drank] The Hebrew is yayitt, 
 tlie Targumists give khavirah, the Lxx. oinon, and the V. vinum. Whether the 
 yayin was fermented or not is not said ; nor, however prepared, would the inci- 
 dent form a rule of conduct to us. The Targum of Jonathan introduces into this 
 part of the narrative a legend which shows that the Chaldee khamar was appli- 
 cable to ' grape-juice ' in the unfermented state. The passage runs thus :— " Neither 
 had he (Jacojj) wine with him, but an angel had prepared and brought to him some 
 of the wine which had been in its grapes from the beginning of the world ; and he 
 gave it into Jacob's hand, and Jacob carried it to his father, who drank it." Of 
 such wine {yayin or khatnar) none need scruple to partake, even if some other than 
 an angel were the purveyor. 
 
 V. 28. Corn and wine] The 'dew of heaven' included all kinds of moisture 
 necessary to the 'fatness of the earth'; and this 'fatness' is partially defined by the 
 concluding clause, "and (or even) plenty of corn and wine." The Hebrew is a'(///^(7« 
 ve-tirosh — not corn made up into bread nor vinc-fniit made into wine — but the 
 actual growth of the field. [On TiROSH, see Prel. Dis.] It is sufficient to remark 
 that the association here, and in many other passages, of tirosh with corn, as a pro- 
 duct of the soil, prove it to have been a solid substance, and not a liquid. Nor is 
 this conclusion invalidated in the least by the fact that the Targumists translate it 
 by khamar ; that the Lxx. version is plcethos sikni kai oiitou, " fulness of corn and 
 wine"; that the V. \\z.% abutidantiam fncmenii et viui, "abundance of corn and 
 wine " ; and that other versions treat it as the liquid produce of the vine. After pas- 
 sages will show, however, that the Lxx., Vulgate, and other versions give render- 
 ings of tirosh that favour our argument, while the case of the Targumists simply 
 proves that, for some reason unknown, they ignored a distinction very clearly drawn 
 in the only authority, the Hebrew original. It is to be remarked, indeed, that in 
 almost every case where tirosh occurs in the Hebrew and Hebrew-Samaritan 
 texts, and where the Targumists render it by khainar, the learned compilers of 
 Bishop Walton's Polyglot give mustiim (new, unfermented wine) as the equivalent; 
 as likewise do all the Continental versions of the Bible— German, Italian, Spanish, 
 French, etc. 
 
 V. 37. With corn and wine have I sustained him] The Hebrew is — 
 da!i:^an ve-tirosh seinaktiv — "Corn and 'I'irosh have I sustained him with." The 
 Lxx. has — "with corn and wine I have supported hm^'—si/O kai oino estccrisa 
 auton. The V. gives, " with corn and wine I have established him ^^—Jritmcnto et 
 vino stabilivi eum. 
 
 Ol's. It is God who bestows the 'fatness of the earth,' that man's heart may be 
 filled 'with food and gladness'; but enlightened piety will ever draw a distinction 
 between the Divine gifts and the misuses to which they are put. To conclude that 
 the two are identical, or that the first sanctifies the second, is an absurdity too gross 
 
 m 
 
 
 I .i 
 
 r \ 
 
i6 
 
 GENESIS, XL. 9 — 13, 21. 
 
 to deceive any, when plainly stated ; yet the most ordinary form of objection to the 
 Temperance Reform is l)asud on this very absurdity ; — as, for example, the inference 
 generally advanced, that alcoholic wine and beer are God's good gifts, because the 
 fruit and grain employed (and extensively destroyed) in making strong drink are 
 Divine gifts ! To honour and rightly use ' the fatness of the earth' is to consume it 
 with as little alteration for the worse as possible. On the other hand, to convert 
 TiROSll into an intoxicating liquid is not to appropriate the tatness of the vine as 
 conferred by God, but is to abuse it in a manner tliat cannot be too soon repented 
 uf and abandoned. 
 
 Chapter XXXV. Verse 14. 
 
 And Jacob set up a pillar in the place where he talked with him, 
 even a pillar of stone : and he poured a drink-oft'ering thereon, and 
 he poured oil thereon. 
 
 And he poured a drink-offering thereon] Hebrew, vavyassdk aleihah 
 ne:ek, 'And he poured upon it a pouring '= that which was poured. What liquid it 
 was that was thus pouied out is not stated. See Note on Exod. xxix. 40. 
 
 Chapter XL. Verses 9 — 13, 21. 
 9 And the chief butler told his dream to Joseph, and said to him, 
 In my dream, behold, a vine 7vas before me ; lo And in the vine 
 were three branches : and it ^vas as though it budded, and her 
 blossoms shot forth ; and the clusters thereof brought forth ripe 
 grapes : n And Pharaoh's cup was in my hand : and I took the 
 gra])es, and pressed them into Pharaoh's cup, and I gave the cup 
 into Pharaoh's hand. 12 And Joseph said unto him. This is the 
 interpretation of it : The three branches are three days. 13 Yet 
 within three days shall Pharaoh lift up thine head, and restore thee 
 unto thy place ; and thou shalt deliver Pharaoh's cup into his hand, 
 after the former manner when thou wast his butler. . . . ai And 
 he [Pharaoh] restored the chief butler unto his butlership again ; and 
 he gave the cup into Pharaoh's hand. 
 
 V. 9. The chief butler] The Hebrew is sar ham-fnas/iqiiHy ' chief of the 
 cup-bearers.' Mash(]im is the plural of mashqeh, from shah-qah 'to drink,' the 
 Hiphil conjugation of which takes the sense of giving-to-drink, as in the case of 
 Lot's daughters ; so that the maskqeh was one who gave drink to another. 
 
 A vine was hefore me] This is the first place in whicli the term 'vine' 
 occurs. The Hebrew is gephen, and denotes ' that which is bent — a twig ' ; hence 
 'a plant that has twigs,' and hence 'a vine,' which is its usual signification in 
 the Old Testament. The Lxx. has ampelos, the Vulgate vitevt. 
 
 V. 10. And it was as though it budded] Bishop Horsley proposes to read, 
 "And it was upon the point of putting forth its blossoms." 
 
 And the clusters thereof brought forth ripe grapes] 'Clusters' 
 is the translation of eshkelotit, which originally signified the ' stalks ' of the vine. 
 'Ripe grapes ' is the A. V. rendering oiana/ivim, the plural of aiiahv, ' a cluster,' and 
 
GENESIS, XI.. 9—13, 21. 
 
 17 
 
 usually 'a cluster of grapes.' The connection between eshkol (a stalk) and auahv 
 (a cluster) was thus very close, and not always distinguished ; for the cslikol would 
 tasily come to signify the stalk with the grape-clusters attached. 'Ripe' is an 
 addition of our translators, but is partially supported by Kalisch, who takes 
 (skdolli to signify 'unripe clusters'; and viewing Az/z-j/za/, not as 'to bring forth,' but 
 'to cook' or 'ripen,' he reads the clause thus : — "Its unripe cluster matured into 
 lipc grapes." The description is concise and vivid. As the chief cup-bearer slept 
 lie saw first the bare form of a vine, tlien the vine with its buds just sprouting, next 
 the vine in full flower, and finally the stalks with their berries ripened into purpled 
 clusters. 
 
 V. ir. Pharaoh's cuj'] The Hebrew of 'cup' is hos, supposed to be a con- 
 traction oi kones, 'a receptacle,' from kah-itas, ' to collect.' 
 
 This narrative suggests several interesting questions : — 
 
 I. Was the vine culth'aled in E^^ypt? The text undoubtedly implies that it was, 
 and this is explicitly affirmed of the period of the Exodus. On the other hand, a 
 passage in Herodotus (book ii., ch. 77) states that the Egyptians "use wine pre- 
 ])ared from barley, because there are no vines in their country" — oino d\k 
 kritliedn pcpoieenienO tiiaekiredntui, on gar sphi eisi en tee ehOree anipeloi. Sir 
 G. Wilkinson conjectures that Herodotus may refer only to the corn-growing 
 districts, which were not well adapted to the growth of the vine. Whatever may 
 ■ be the explanation, and however credible the testimony of Herodotus as to the state 
 of things in his own age, his words cannot apply to Egyptian agriculture ten 
 centuries preceding his visit. The evidence of .Scripture as to the cultivation of 
 the vine in Egypt has been corroborated by the paintings on the tombs of Thebes, 
 some of which, cojiied by Sir G. Wilkinson (' Ancient Egyptians,' vol. ii., 
 pp. 141 — 151), strikingly show that the vine was extensively and scientifically culti- 
 vated by the ancient Jigyptians. Hellanicus even mentions a report that the first culti- 
 vators of the vine were the settlers round about Plinthina, an Egyptian city on the 
 Mediterranean. The time of vintage in Egypt was towards the end of June or 
 commencement of July. In one painting boys are represented guarding the ripened 
 clusters from the depredations of birds, and men are depicted plucking the grapes 
 and carrying them away in wicker baskets. P'or wine-making the Egyptians 
 sometimes used bags filled with grapes, which were squeezed by the turning of 
 two poles in > nposite directions. They also built raised platforms where men trod 
 the cl icrs, juke flowed into a lower receptacle, and thence into vessels 
 
 ' receive it. Athena;us, who died A. D. 198, describes, in his ' Deipnoso- 
 varinus ! 'iids of EgyiHiau wine, one of which — the Mareotic — he says, 
 aoes not alfect head ' — kephalees ouk kathiknoumenos. Of the Tscniotic, he 
 
 latcs th l "it has such a degree of richness \liparon ; literally, 'fatness'], that 
 .hen r Acd with water it seems gradually to be diluted, much in the same way as 
 Attic honey well mixed." Of another species he remarks that it is so thin and 
 digcstiiile that "it can be givt without harm to those suffcrmg from fever " — bs 
 ton puretnionsi didonienos mee uleptein. The sober would select such ^vines as 
 these, while the dissolute would seek after strongly fermented or drugged wines, 
 and failing them, would drink to satiety of the less intoxicating sorts. The wall 
 picluns prove that both men and women drank at feasts to intoxication, and some 
 of the ai lists seem to have t, '.en a sarcastic pleasure in holding up the intem- 
 perance of their contemporaries to ridicule. At a later period, and possibly in the 
 earlier ages also, palm wine and beer were extensively drunk, the native name of 
 
 [1 , 1 
 1 < 
 
 ;*, 
 
 !«!^ 
 
 
i8 
 
 GENESIS, XL. 9 — 13, 21. 
 
 th.i beer appearing in the Greek writers as zyf/nts, but known also as ' barley 
 wine' — ti)ios krifhinos. Caution, however, is called for in pronouncing upon the 
 nature of ancieai liquors and the manneis of tlie people. The pictured excesses 
 may have br^en occasional, with long intervals of abstinence ; and concerning the 
 articles used, the words of Sir G. Wilkinson are entitled to much weight: — "Con- 
 sidering how p';n;i<:teni the custom was among the ancients of altering the qualities 
 of v/ines by drugs an 1 diverse processes, we may readily conceive the possibility of 
 the effects ascribed to them, and thus it happened that opposite properties were 
 frequently attributed to the same kinds." — (' Anc. Egypt,' ii. pp. 162-3.) 
 
 2. Ho'i'j far is the chief butler'' s dream to be understocd a r illustrative of actual 
 usage f Joscphus's version of the butler's speech is as follows : — " He said . . , 
 that by the king's permission he pressed the grapes into a n^^blet, and having 
 strained the sweet-ioiue, he gave it to the king to drink, vwA that he received it 
 graciously " — elege . . . toutous a:;tos apothlibcin cis phiileen hupechontos ton 
 b'^ileos, diathccsas te to GLZVKOS douuai tu hasilci picir, kakainon dcxasthai kecharis- 
 menus. Josephus here Wi^'iglcukos to designate tiie expressed juice of grapes before 
 fermentation could possibly commence. Whether the dream of the chief cup- 
 bearer represented his practice at court is douljfed. The writer of the article 
 'Joseph,' in Smith's ' Dictionary of the Bil)le ' (Ven. Arch. Lord Harvey, M. A.), 
 denies I'^at any inference can be drawn from the dream as to the kind of wine 
 supplied to the kings of Egypt at this period, and he points out that all the events 
 (tlie growth of the vine, etc) are described as transpiring with unnatural rapidity; 
 but it may be rejoined, that as the events .vere in themselves natural, the proper 
 conclusion is that it was the custom of the cliief cup-bearer to prepare the king's 
 wine by pressing the juice of grapes in^o a leceivor, and offering it — not perhaps 
 instantly, but after straining it, while it Mas yet fresh and free from fermentation — 
 to the royal hands. That the style of the narration is calculated to convey this 
 impression can hardly be denied by any candid mind. Matthew Henry, the prince 
 of practical commentators, observes, "Probably it had been usual with them to 
 press the full ripe grapes immediately into Diaraoh's cup, the simplicity of that 
 age not being acquainted with the modern art of making the wine fine." Bishop 
 L'lwth (on Isa. v. 2) observes, "See Gen. xl. 11, by which it should seem that 
 they (the Egyptians) drank only the fresh juice pressed from the grajie, which was 
 called oinos ai//peliuos,--l\eyoi\o\.us, ii. 37." But in the opinion of some critics the 
 phrase oinos ampclinos, *wine of the vineyard,' is used simply to distinguish, not 
 one kind of grp.pe-juice from another, but grape wine from palm wine, barley .vine 
 (beer), etc. Sir G. Wilkinson, : owever, has obviously an eye to vineyard wine 
 freshly made, when he speaks of it a.s one of the offerings to the gods of Egypt, 
 and as " one of the most deiicious beverages of a hot climate, and one vvhich is 
 commonly used in Spain and other countries at tlie present day." — (' Anc. Egypt,' 
 V. p. 366.) As to palm wine, he remarks, " The modem name of it in Egypt is 
 lowbgeh. In flavour it resembles a very new light wine, and may be drunk in great 
 quantity when taken from the tree,* but as soon as fermentation has commenced 
 Its intoxicating qualities have a powerful and speedy effect." — [Ibid., lii. p. 375.) 
 Dr Adam Clarke^ in his note, is very decided: "From this we find that wine 
 anciently was the mere expressed juice of the grape, without fermentation. The 
 
 • This recalls the lines in Thomson's ' Seasons' (.Summer), — 
 
 " Or strutch (1 .imid these orchards of the sun, 
 
 (live me to drain the coco's luitky bowl. 
 And Irom the pahn to draw \X'\ /n-stn'iiiits^wine, 
 More hountcou'i far than all the frantic juiou 
 Tlut liacchus pours." 
 
 (U 
 M 
 
 hi: 
 
GENESIS, XL. 9 — 13, 21. 
 
 19 
 
 saky, or cup-bearer, took the bunch, pressed the juice into the cup, and instantly 
 delivered it into the hands of his master. This was anciently iho yayin of the 
 Hebrews, the oinos of the Greeks, and the miisiiitn of the ancvnit Latins." In 
 his tract on the .Sacrament he says vinion in place oi mustiiin. 
 
 3. Were the ancient kings of Egypt permitted to drink wine 1 and if so, oj 
 lukat sort? Herodotus (B.C. 480), who travelled in Egypt, states that the kings, 
 like the pricF'ly class of which they were members, had a portion of wine allotted 
 to them — a portion not large enough, indeed, to satisfy them all. To the same 
 efToct, Hecatteus (li.c. 549) and Diodorus Siculus (B.C. 50) — whose history is in 
 the main a compilation from more ancient works — state that king Bocchoris, who 
 reigned B.C. 766, enacted "that the kings should take as much wine as v ould 
 refresh but not ineliiiate. " On the contrary, Eudoxus, a learned Greek who had 
 visited Egypt, and who died B.C. 34O, is cited by Plutarch as affirming, on the 
 authority of the priests, that until the reign of Psammetichus (li.C. 640) the kings 
 jrank no icine. The priests may have meant that the ancient kings were forbidden 
 to use wine of an intoxicating quality. Sir G. Wilkinson, who enters into this 
 question in his 'Manners and Customs of the Ancient Egyptians,' and in his 
 Notes to ' Rawlinson's Herodotus,' refers to this narrative in Genesis as evidence 
 that "as early as the time of Joseph the Egy[)tian kings drank wii:e;" but a per- 
 mission to use wine prepared according to die dream might well have co-existed 
 with a prohibition to use such sorts as, according to RosenmiiUer, contained a/iqnid 
 pestifcnim — 'something pestiferous. ' 
 
 Dr Kalisch, in his 'Ilistotical and Critical Commentary on the Old Testament,' 
 after referring to the conjecture that the chief butler assumes the wine to have 
 passed through the fermenting process, significantly adds, " 15ut it is as probable that 
 some temperate persons (as it was later ordained in the Koran)* abstained from fer- 
 mented wine on account of its more intoxicating power, and that at some period 
 the priests, who regulated the king's table as they controlled all his public and 
 private affairs, prohibited to him the fermented juice of the grape. " The suggestion 
 is not without force that the injunction in Prov. xxxi. 4, 5, "It is not for kings to 
 drink wine, nor for princes strong drink," was a recognition of 'the wisdom of 
 Egypt,' and of the Egyptian kings. The king was the head of the priesthood ; and 
 as regards the priests and tlieir temple rites, it seems, from Herodotus, that in his day 
 they were allowed "portions of wine, and that wine was offered in the temples, 
 ami ]i(nued ujion the altars. " Tha sepulchral paintings confirm the latter statement; 
 i)ut I'lutarch, in his 'Treatise on Osiris and Isis ' (sec. 6), furnishes an interesting 
 statement, which we quote entire : — " x\s to wine, they who wait upon the gods in 
 the City of the Sun [the ' On ' of Genesis, where Joseph's father-in-law was a 
 priest, and the 'Heliopolis' of the Greeks] carry absolutely none into the temple, 
 as something not seemly to drink in daytime, the lord and king looking on ; but 
 the other priests use wine — a little, indeed, — and they have many sacred solemnities 
 free from wine {aoinoas /lagneias), when they spend the lime in philosophizing, and 
 in acquiring and imparting instruction on divine things. Even the kings themselves, 
 being of the order of priests, have thuir wine given to them according to a certain 
 measure as prescribed in the sacred books, as Hecata-us informs us. They began 
 to drink (wine) from the time of Psammetichus, previous to which they drank no 
 
 * 'I'hc l,iw of the Koran w.-xs uncloiibteclly borrowed by Mohammed from a pre-existing and tra- 
 ditional iHotttlc and regimen. This idea of the possibihty of the priests having been mf)re strict at 
 one period tlian another is illustrated by the fact that many of the ancient monastic institutions of 
 llritain were founded (as their charters evince) on abstinence principles, from which, age by age, 
 they departed, — first through the hospital and medieinat use of wine, unt'l ' good cheer ' and inebri- 
 ation became the rule. Hence an argument founded on the <u.rM//«^(/ uniformity of practice ill dif- 
 ferent ages must be viewed wilh vuiipicion. 
 
 W\ 
 
waEmtui^aMmniMm^sg^aai 
 
 UMUMPli. 
 
 20 
 
 GENESIS, XLIII. II. 
 
 wine at all {proteron d'ouk cpinon oinon) ; and if they made use of it in their nida- 
 tions to the gods, it was not ijccause they looked upon it as in its own nature ac- 
 ceptable, but as the blood of those enemies who formerly fought against them, 
 which, being mixed with the earth, produced the vine ; and hence they think that 
 drinking wine in cjuantities {to mclfnicin) makes men silly and mad {ckphronas kai 
 para/yhvi^oiis), bemg (illed with the blood of their own ancestors. These things arc 
 related by Eudoxus in the second book of the Tour, as he had them from the priests 
 themselves." The acknowledged fact that the use of wine was strictly forbidden to 
 priests during their more solemn purifications, is of no small significance when 
 compared with the similar interdict laid on the Jewish priests (Lev. x. 9). 
 
 In the 'Cambridge Essays' {1858) there is a curious paper by Mr C. W. 
 Goodwin, the Egy]Hologist, who furnishes translations of some writings of a sup- 
 posed very Iiigh antiquity. Several are believed to be as old as the time of Moses, 
 and in one of them, Amen-em-an, a steward of the royal house, wvilcs to Penta- 
 our, .1 poet, in the language of re]>roof. Among other things be says, "If beer 
 (kek — which may signify palm wine, Mr Goodwin remarks) gets into a man it 
 oveicomes the mind. Thou art like ;m1 oar started from its jilace, which is un- 
 •inanageabli: every way. Thou art like a shrine without its god ; like a house 
 without provisions, whose walls are found shaky. If thou wieldest the I'od of 
 office (?), men run away from thee. Thou knowest that wine is an abomination. 
 Thou hast taken an oath (pledge?) concerning strong drink, that thou wouldst not 
 put it into thee. Hast I'.iou forgoti, n thy resolution ''." 
 
 CiiArTER XLIII. VtR.SE ir. 
 And their father Israel said unto thcni, If it must he so now, do 
 this ; take of the best fruits in th', land in your vessels, and carry 
 down the man a present, a little I aim, and a little honey, spices, and 
 myrrh, nuts, and almonds. 
 
 And a i.iTTLK iiom.'.y] Hebrew, «-;;/('<?/ r/<"r',?j7/, 'and a little of honey.' 
 The Lxx. reads (v. 10), kai ton nuil/os, 'and (a gift) of honey.' The V. has et 
 nidlis, 'and (a little) of honey. ' 
 
 It is tiie opinion of not a few scholars that the Hebrew devash or dtjhash was 
 commonly if not exclusively used to represent the luscious substance formed by 
 boiling down graiie-juice to a jelly-li!-.e state. The note of Dr Adam Clarke upon 
 this text is as follows: — •" Most translate 'honey,' others 'date-juice'; but neither of 
 these can be meant, as Egypt abounds in the best honey, and is rich in palm dates. 
 The opinion of Shaw [Dr T. Shaw, E. R, S., the eminent traveller] is most proba- 
 ble, that llie Ilelnew dcluish means a juice of the consistency of lioney, prepared 
 from dried grapes, and called by the Arabs di/>s, the same name. Tliis, in our 
 day, is produced only in a tract of land about Hebron, and yearly sent to Egypt to 
 the anu^unt of three luindreil eainel-loads. Kanipfer describes a similar juice. A 
 great ]iart of the grapes is reduced by lioiling to a syru]i, which upon the tables of 
 the poor su|'])lies the ]ilaee of butter, and, with abstemious persons, of wine, being 
 mixed with water." Gesenius, in his lexicon, derives d.-hadi from a su]iposed verb 
 dalhrs/i — (Ireek </'/.><% ' t(j work u]i a mass'; hence dchis/i, "so called as being 
 M)ft like a kneaded mnss ;"' and luuiiig referred to several jiassages where he con- 
 siders 'the honey of bees' is intended, he observes, "(2) lioney of gra)ies, i.e. 
 must or new wine boiled dow^n to a thirii or half (G'-eek, /Kpsccina ; Latin, Jrr/f, 
 dcf'rutuin ; Italian, tiitisto coHii), which is now commonly carried into Egypt out of 
 
GEXESTS, XLIX. II, 12. 
 
 21 
 
 ralcstiiie, especially out of the district of Hebron (compare Russel's 'Natural His- 
 tory of Aleppo,' p. 20)— tlcn. xliii. ir; Ezek. xxvii. 17." 
 
 Cir.MTER XLIII. Vkrse 34. 
 And they [the brethren] drank and were merry with hiin [Joseph]. 
 
 The Hebrew runs, rvv-yis/ifn vav-"isJikcni immo, "And they drank and werewell- 
 fiilcd with him." Yishkcni i.; from s/iak-kar, ' to drink to the fdl,' of s/iakai; ' sweet 
 drink,' extracted from the palm, etc.; though j//(Z/!-rtr was sometimes used of any 
 sweet or pleasant drink, such as the juice of ripe grapes. Where the 'sweet 
 drink' had been allowed to stand for a time and become fermented, copious 
 draughts would intoxicate ; but intoxication cannot logically be inferred unless the 
 circumstances (as in the case of Noah) indicate such a condition. The Hebrew 
 term rah-vah also signifies 'to drink largely,' 'to be filled with drink,' but it has 
 no allusion to the 'sweetness' of the draught. The Samaritan version gives, 'And 
 they were heavy.' The Targums have v'rai-vi, which, like sliah-kar, might include 
 repletion or inebiiation ; and Jonathan, in hi£ Targimi, adds by way of excuse or 
 explanation, the curious declaration, " I'ecause, from the day in which they were 
 separated, they had not drunk wine (k/iniiiruh), neither he nor they, until that day." 
 The l.XX. reads, ' Now they drank and were well-filled with him" — cj'ifln dc, kai 
 emcthiistlic^san lint aiiton ; though iiicthito, \\Vg shah-ka>\ may be applied to both 
 nn innocent and an evil drinking. The Vulgate seems to adopt the more damaging 
 alternative, "And they drank and were inebriated with him" — hihcnintqiic et ine- 
 briati sunt cum eo, — unless ///t'/vw/v' is employed to express simple 'repletion.' The 
 luiglish version, 'were merry,' is evidently designed to prevent the .shock that 
 would l)c given to the devout reader by a statement implicating Joseph in an act of 
 excess and intemperance. Professor Stuart, of Andover, considers that what the 
 ]iatriarchs drank was " not a fermented litpior, but the simple juice of the grape 
 (such as is described Gen. xl. 11)"; and lie adds, "That Joseph and his brethren 
 'were merry,' then, was not becauie they were intoxicated ; and even ii this were 
 the case, as their example is not spoken of with any approbation, we could not 
 deduce from it the conclusion that it is commended to our imitation." In truth, 
 however, there is no good reason for concluding that such a sin was committed by 
 them, or that it was approved and promoted by the pious Joseph. 
 
 CiLvrTEK XLIX. Verses ii, 12. 
 n Binding his foal unto the vine, and his ass's colt unto the choice 
 vine ; he washed his garments in wine, and his clothes in the blood 
 of grapes, u His eyes shall be red with wine, and his teeth white 
 with milk. 
 
 i 
 
 ji^ 
 
 I 
 
 ill 
 
 ■: tit 
 
 The Ilebrcw-Samaritan text reads a? follows : — " His citizens being bound to a 
 vine, and the sons of his strength to a vine-branch, he washed his vestment in wine, 
 and his garment in the blood of grapes. 1 Ic made him glad as to his eyes from wine, 
 and white as to his teeth iVom milk." With this the Samaritan version coincides. 
 Ihe Lxx. Vatican Codex -uns, "Binding to a vine his foal, and to the helix 
 [or vine-shoot] the foal of his ass, he shall w.ash in wine his robe, and in the blood 
 fjf grapes his garment. Cheering arc his eyes above wine, and white are his teeth 
 
 = 3i. 
 
Li<wi«wiwiii. imanummmmmmmmmmmmmmm 
 
 22 
 
 GENESIS, XLIX. II, 12. 
 
 [more] than milk " — Dcsmeuon pros ainpdon ton polon aitfoii, kai tee heliki ton 
 po'on tees onou auton, plutiei en aim teen stoleen aittou, kai en haimati staphidees teen 
 periboleen autou. Charopoioi oi ophthalinoi aiiton hiiper oinon, kai Icukoi oi odontes 
 autou ee gala. 
 
 The Vulgate renders, "Binding to a vine his foal, and to a vine-branch, oh! my 
 son, his ass, he shall wash in wine his robe, and in the blood of grapes his cloak. 
 More beautiful are his eyes than wine, and whiter are his teeth than milk" — 
 Li^\ins ad vineam pidlum suum, et ad vile m, 6 fili mi, asinam suam, lavabit in vino 
 stolain ma til et in sanguine uvcb pallium suum. Pulchriores sunt oculi ejus vino, et 
 dentrs ejus lade candidiores. 
 
 The Syi'iac gives, "He will bind his colt to a vine, and the foal of his ass to a 
 vine-branc.'i. He will cleanse his vestment in wine, and his garment in the blood 
 of grapes. His eyes are of a darker red than wine, and whiter are his teeth than 
 milk." So in substance read the Arabic and Persian versions. The Targums, 
 subsequently quoted, are too periphrastic to be cited here as translations. 
 
 V. 1 1. The choice vine] The Hebrew is la-sorCxqah — the feminine form 
 q{ soraq, 'a shoot' or 'tendril,' or 'a collection of branches,' from soraq, 'to 
 intervveavc.' Bishop Patrick understands a reference to the vine of the valley of 
 Sorek, adjoining Eshcol ; and Bishop Lowth (Isa. v. i), regarding ' Sorek ' as a 
 proper name, proposes to read 'to his own Sorek.' The Sorek vine might jios- 
 sibly retain that rame when transplanted. One conjecture identifies it with a 
 species known in Morocco ns the scrki, which yields a small but very sweet grape, 
 highly prized. In Fuerst's Hebrew and Chaldee Concordance, Soraq is defined to 
 be a vine laden with grapes " filled with a red and superior wine" — vino rubro ac 
 prcrstanti implctis. As to Sorek, comp. Judg. xvi. 4; Isa. v. 2; xvi. 8; Jer. ii. 21. 
 
 He WASHED HIS GARMENTS IN WINE, AND HIS CLOTHES IN THE BLOOD OF 
 grapes] This is a striking example of the parallelism which formed one of the 
 features and beauties of Hebrew poetry — the two clauses differing in language but 
 corresponding in sense — 'garments' answering to ' clothes,' and 'wine' {yayin) 
 to 'the blood of grapes' (tiam anahvim). ' Blood' is a poetical name for 'juice,' 
 am' is evidence of the ancient signification o{ yayi)^ as ' the juice of the grape,' 
 ]irior to fermentation. This juice, squeezed out, \'i yayin, and hence the juice in 
 the grape, and even the grape itself, might, by a natural figure, bear the same 
 name. [Compare Anacreon's poetical reference to oinos as 'confined in fruit upon 
 the branches' — pepedeemenon oporais epi klccmatiin (Ode 49), and the description of 
 the vintage-trer.ders 'letting loose the wine' — luonlcs oinon.] Whether dam 
 ana/mim (blnoj of grapes) involves a reference to the colour of blood is uncertain. It 
 it dojs, and if soraq yielded a red juice, the allusion to that kind of vine heightens 
 the poetical force of the passage. Grapes, purple as wel' as white, generally yield 
 a colourless juice; but the skins of the purple sort dye the juice when trodden in 
 the vat ; and in this way, if in no other, the similitude would be sustained. [But 
 as to 'blood of grapes,' see note on Isa. Ixiii. 2, 3.] 
 
 V. 12. Ills EYES SHALL l!E RED WITH WINE] This short clause hos given risc 
 to much viivcrsity of interpretation; and it will be necessary, for proper considera- 
 tion, to tlivide it into two parts : — 
 
 I. 'His eyes shall be red.' The Hebrew \s kliaklili ainai/n, 'red (as to his) 
 eyes.' But what is the meaning of /'//rtM//.? The Targums use it descriptively of 
 the appearance of wine. The Lxx. (Codices A and B) has charopoioi, 'cheering' 
 or 'gladdening'; but Origen, in his ' Hexapla,' notices that copies of that version 
 
ceve«;ts, xltx. ii, 12. 
 
 23 
 
 were extant in liis day (thirrl century) with other meanings, viz., katharoi, 'pure'; 
 tliermoi, ' ^low'nv^^ ; iIia/>uroi, ' flaming'; and/// t^/v/w', 'terrible.' Aquila's version 
 gives katakoroi, 'satiate'l,'/ e. with colour := 'deep-coloured.' In the parallel pas- 
 sage (Frov. xxiii. 29) the Lxx. rendering o{ khakliloth is pcUdnoi, 'dark blue.' 
 Symmachus there rea.d>, rZ/aw^w, 'gladsome'; and Aquila, katharoi, 'pure'; unless 
 (which is not impossibk-) the transcriber substituted for an unusual wonl, such as 
 katakoi'oi, one which he thought analogous and better understood. The Vulftate has 
 pulchriores, 'more l^eautiful,' Gesenius has an elaborate but undecided note upon 
 the word, which he incline<> to render 'being dim,' without, however, rejecting thi 
 idea of something bright and flashing. One scholar finds in it the origin of al-cahal, 
 the powder used by Easlem women to darken their eyebrows and deepen their 
 beauty, this name of 'alcahal ' being supposed to be the same which the Arabian 
 rtlchemists gave to the spirit they distilled from wine, the 'alcohol' of modern science. 
 To the same root are traced the Greek achliiO, ' to darken,' and achlus, 'darkness.' 
 I'rofessor Lee jjrtfers 'rtfre.ihed.' Unless some colour is indicated no parallelism 
 with the 'white' of the next clause is presented ; it is also clear that the colour has 
 some relation to ' wine'; but to determine this relation requires an examination of 
 tlie last two words. 
 
 2. 'With wine' — Hebrew, miy-yayin. The Hebrew min is a preposition, with 
 :'. vciy comj^rehensive range of use. Radically it implies separation, as in the text 
 l)f;fore explained, ' Noah drank of the wine'— ;«/// hay-yayin; i. e. he drank some of 
 the yayin, which, by the act of drinking, was separated from the rest. Thus arises 
 the sense of 'out of,' 'from,' and causatively, 'by means of This is the sense 
 assigned to viin in this p.Ti-t.ige by the English translators, who consider that the 
 "eyes of Judah were to be red -,uith wine," i.e. by means of wine. In theTargums 
 on this passage, as will be v.en l)tIow, tnin is several times employed with this signi- 
 fication. On the other l<and, min may be used as a term of comparison, in the sense 
 of 'out of,' 'beyond,' 'more than'; a;id so construed the clause would read, "Iliseyes 
 are red (or bright) aiiTcc wine," / e. are of deeper colour and glow. It is curious to 
 mark tliat Codex A, Lxx., reads, apo oiitoii, 'from wine,' which partakes ol the 
 amliiguity of the Hebrew min; while Codex B (quoted above) has //w/t"/' «'«<?«, 
 'above wine,' and the versions generally exhibit this reading. The renderings of 
 Aquila, Theodotion, and Symmachus are lost. The external evidence, so far as it 
 has come down to us in ancient translations, is rather in favour of giving a compa- 
 rative power to ;///«, " red (or dark] abin'c wine, white al'OZ'e milk ;" but the internal 
 evidence jirepor derates in favour of the causative sense, " red [dark] with wine, 
 wliitc '.tiit/i milk." The 1 ith verse predicts an abundance of grape-juice, in which 
 (speaking; figura ively) the tliildren f)f Judah should wash their clothes, and we are 
 naturally prcjiared for an alluiion in the I zth verse to some effect q[ that abundance, 
 such as is indicated by the words, ''Hia eyes shall be red 7vith wine." The other 
 rciRlering int.oduces a contrast not i:i harmony with the context, and which raises 
 the cpiestio.., ."'ly should hii eye. be described as redder (or darker) than wine, 
 and his teeth as whiter llian milk ? It may be answered, indeed, that joy from the i)ro- 
 lu ion of Divine merci<fs would cause the eyes to sparkle; l)ut this answer eliminates 
 i.oni khaklili the idea of colour (for the eye is neither red nor dark because it 
 .^jiarkles), and it fails to explain why the teeth are said to be whiter than milk. 
 Accepting, then, the English version as correctly rendering min by ' with,' we have 
 to inquire, What is intended by this redness or darkness of eyes from an abundance 
 ^iyayin'i Some critics liavt sanctioned the interpretation which connects this 
 
 
 .^^ 
 
24 
 
 GENESIS, XLIX. II, 12. 
 
 i^ 
 
 jtrophecy with the inflammatory redness or darkness of eye produced by excessive 
 drinlting; ' red,' as indicating the fierce flasliing glances excited by alcoholic wine, 
 or 'dark,' as denoting the dull, lack-lustre expression of the inebriate's eye. It is 
 true that ' redness of eves' is one feature in Solomon's portraiture of the drunkard : 
 but this fact illustrates the proposition that ' the letter,' even of Scripture, m.iy 
 kill, if the spirit be overlooked. Piety revolts at the suggestion that Jacob pro- 
 mised as a blessing that which Solomon portrays as a curse. Professor Lee justly 
 denounces this immoral exegesis; but when he substitutes for it tlie brightness of 
 the eye 'refreshed' by moderate drauglits of wine, he lays himself open to a triad 
 of objections : First, that he excludes from khaklili the idea of colour ; secondly, 
 that he makes this khaklili to depend on a limitation of wine, and not, as the 
 passage itself implies, on its profusion; and thirdly, that the 'refreshing' effect 
 he associates with the moderate use of wine is, physiologically, different in degree 
 only from that which he condemns. When the eyes are lighted up with wine, can 
 the brain be said to be perfectly sober? lias not the drirker tlioi reached a stage 
 of vinosity when he may regard himself as 'elevated,' but wlien calmer observers 
 must look upon him as perceptibly lowered in his rational and moral standing? 
 
 These expositions may all be considered faulty, as based on the assumption that 
 the phrase 'red as to his eyes' has regard to an appearance of the organ of vision 
 itself; whereas nothing more may be intended than a dark red or deep-coloured 
 appearance round about the eyes, such as would be produced hy contact with 'the 
 blood of the grape.' Those who washed their very clothes in the flowing juice 
 might be appropriately described as carrying the marks of it on their faces; or if 
 allusion is made to the crowded wine-press aiid the ' cnisliing swains,' what is more 
 natural than to suppose the juice dasiiing and colouring with its spray the eyes of 
 the gleeful treaders? The same ustis loquaidi is seen \'.\ 2 Kings ix. 30, 'And she 
 [Jezebel] painted her face' — vatlascin bap-pnk aiiiiha ; literally, 'And she put into 
 painting [or pigment] her eyes.' So Ezek. xxiii. 40, 'Thou paintedst thy eyes' — 
 kakhalt ainaik. Pliny says of the Roman ladies, that they were given to self- 
 decoration, 'that their eyes must be painted' (or dyed) — ut tiiv^uantur ocuU 
 quoquc. In these and other instances the reference is not to the organ of sight 
 itself, but to the eyelid, eyebrow, or other parts of the face. The English idiom 
 furnishes parallel examples. In the familiar phrase, 'eyes red widr weejing,' it is 
 the border of the eyes, the cheek contiguous, which is meant ; and in the ' blackened 
 eye ' some adjacent part. We conclude that khaklili indicates the colour of the 
 expressed juice of the grape, which (unless the juice were itself red) would take 
 a purple hue from the colouring matter of the skin ; and this purple, being a rich 
 deep colour, forms the best possible contrast to the whiteness of milk. The 12th 
 verse may, therefore, be rendered, " Empurpled are his eyes with grape-juice, and 
 white are his teeth with milk." Schumann explains the last clause, "as if milk 
 distilled fnom his teeth." The description is redolent of the fieKl and the fold, at 
 once poetical and prefigurative, but yielding no approval, direct or indirect, to the 
 use of intoxicating drinks. 
 
 In these verses what is said of Judah is, in reality, predicted of his descendants, 
 whose future territory in the Piomiscd Land was to be so prolific in vines, strong 
 and of the finest quality, that young animals could be eveiywhere tied to them ; 
 while the vines should be so fniitful that, besides the quantities of grapes consumed 
 as solid fruit, the clusters should yield enough juice to form streams like water, in 
 which, if needful, the garments of the people could be bathed. The grape treaders 
 
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 V 
 
 l'-^ 
 
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 St 
 
 tt 
 
 h 
 
 1 
 
 d 
 
 ■ 
 
 ci 
 
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 fl 
 
 pa 
 
 ^1 
 
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 /,/, 
 
 ^B 
 
 of 
 
GENESIS, XLIX. II, 12. 
 
 would be stained with wine iij) to tlicir eyes ; and being blessed with pastoral as well 
 as aijiicuhural wealtli, their teeth would sclmh as if made white by the milk they 
 should consume. This promised abundance of vine-fruit and milk i..ay be under- 
 stood as indicating the fertility of Judah's soil, and the fecundity of his flocks and 
 herds. ^Vhether a typical allusion to !\fessianic times is included under this 
 description the reader must judge for himself. 'Judah' has been regarded as 
 representative of the Redeemer, and also as collectively symbolizing the Christian 
 church. The Targumists connect these verses with the i8th verse, and construe 
 them exclusively of the Messiah and His warlike achievements. Even Onkelos, 
 who is generally concise, and keeps close to the Hebrew, here becomes diffuse, 
 though he is outdone both by Jonathan and the Jerusalem interpreter. Their three 
 paraphrases are translated in a foot-note, and prove how little the cultivated Jewish 
 mind could, of itself, and even with the aid of the prophets, have developed that 
 iiii-al oi suffering yet triumphant Goodness, which the Gospels supply in the life 
 of our Lord and .Saviour Jesus Christ.* 
 
 * Tlie Tarq;um of On'kri.os roads : — " Israel shall dwell in his city; the people shall huilcl \\\'> 
 temple, ami they shall be rinhle'.us in his city, and doers of the law according to his doctrine. The 
 finest crimson shall lie his clothinq;, and liis apparel shall be of silk dyed with scarlet and diverso 
 colours. His mountains shall be red with vineyards, and his lalls shall flow with wine \ba-khiiinar , ; 
 his tielils shall be white with corn .and flocks of sheep." 
 
 The Targum of Jonathan runs :. — " Hr)w beatitifid is king Messiah, .ahont to spring forth from 
 the house of Judah ! He shall aird His loins and descend to ni.ike ready the battle array a?;ainst 
 His enemies, slaying kinijs with their nobles ; nor is there a king or noble who shall stand beforu 
 Him who reddens the mountains with the blood of the slain, and whose blood-stained clothes 
 resemble the skin of uraiJcs. lieautiful as wine k' /chainrn/i) are the eyes of king Messiah, nor is 
 He able to look upon impure connections and the elTusion of innocent blood ; His teeth are pure 
 from milk, so that they shall not eat the spoil of rajiine and violence ; and therefore His mountains 
 and winepresses shall be red with wine [inht k/ui/ii>n/i\ and His hills shall be white with (mini com 
 and the wool of sheep." 
 
 The ycriisah'm Targutn is pitched in the same allegorical strain : — " How beautiful is king 
 Messiah, about to spring forth from the house of Judah ! He binds up his loins, and goes forth 
 in battle array against those who hale Him, slaughtering kings with their nobles ; He dyes the 
 vines red with the blood of their slain, and turns the hills white with the fat of their mighty men. 
 His garments are stained with blood, and He resembles one employed in treading grajies. How 
 beautiful in their appearance are the eyes of king Messiah from wine ! («//« k/iaiitrah\ so that He 
 cannot behold impure connections and the shedding of innocent blood. His teeth are rather- 
 employed in sacred rites than in e.iting the prey of robbery and violence ; His mountains are red 
 with .w/«: vines, and His winepresses with His wine 'min kkamrah,; His hills are white with 
 I v;:ii] the abundance of com and flocks of sheep. " 
 
 ii 
 
 I t; 
 
 
 ■^\ 
 
 • 
 
THE BOOK OF EXODUS. 
 
 i ! I 
 
 I' ! 
 
 Chapter III. Verse 8. 
 
 And I am come down to deliver them out of the hand of the 
 Egyptians, and to bring them up out of that land unto a good land 
 and a large, unto a land flowing with milk and honey. 
 
 Flowing with milk and honey] Hebrew, zahvath khaJilav ti-d\'ash. ' Milk 
 and honey ' are used for the general produce of the land, and * flowing with ' is a 
 striking figure of abundance. Concerning rtt'i^aj/;, see note on Gen. xliii. ii. The 
 phrase ' flowing with milk and honey ' has a proverbial iteration in the Pentateuch. 
 IJesides the above passage, it occurs in Exod. iii. 17; xiii. 5; xxxiii. 3; Lev. xx. 
 24; Numb. xiii. 27; xiv. 8; xvi. 13, I4; Deut. vi. 3; xi. 9; xxvi. 9, 15; xxvii. 3; 
 xxxi. 20. Also in Josh. v. 6; Jer. xi. 5; xxxii. 22; Ezek. xx. 6, 15. 
 
 Chapter VII. Verse 24. 
 And all the Egyptians digged round about the river for water to 
 drink ; for they could not drink of the water of the river. 
 
 The Nile was emphatically the river of Egypt — its only river, — and, as rain 
 seldom fell, the main source of its water supply for irrigation and potable use. 
 The deliciousness of the Nile water passed into a proverb, and it was considered 
 so fattening that (according to a tradition preserved by Plutarch) the sacred bull 
 Apis was not allowed to drink of it. The modern Turks are said to excite their 
 thirst for it by the use of salt. That the water of their beloved river, to which 
 they paid divine honours, should have been made loathsome to them, was one of 
 the severest trials possible to the Egyptians, and one of the most forcible evidences 
 which the God of Israel could exhibit of His supremacy over the deities in which 
 they trusted. 
 
 Chapter XII. Verses 8, 15, 17—20, 34, 39. 
 8 And they shall eat the flesh in that night, roasted with fire, and un- 
 leavened bread ; rt/;r/with bitter //^;-/;j- they shall eat it. . . . 15 Seven 
 days shall ye eat unleavened bread ; even the first day ye shall put 
 away leaven out of your houses : for whosoever eateth leavened bread 
 from the first day until the seventh day, that soul shall be cut off from 
 Israel. . . . 17 And ye shall observe ///^yi-f^j/^^ unleavened bread. 
 . . . 18 In the first vwnth^ on the fourteenth day of the month at 
 
EXODUS, XII. 8, 15, 17—20, 34, 39, 
 
 27 
 
 even, ye shall eat unleavened bread, until the one and twentieth day 
 of the month at even. 19 Seven days shall there be no leaven found 
 in your houses : for whosoever eateth that which is leavened, even 
 that soul shall be cut off from the congregation of Israel, whether he 
 be a stranger, or born in the land. 20 Ye shall eat nothing leavened ; 
 in all your habitations shall ye eat unleavened bread. . . . 34 And the 
 people took their dough before it was leavened, their kneading-troughs 
 being bound up in their clothes upon their shoulders. ... 39 And 
 they baked unleavened cakes of the dough which they brought forth 
 out of Egypt, for it was not leavened ; because they were thrust out of 
 Egypt, and could not tarry, neither had they prepared for themselves 
 any victual. 
 
 V. 8, 15, 17, 18, 20, 39. Unleavened bread] The Hebrew is vmizoth, 
 'sweet things,' in all these passages. [On matzot/i, see Note on Gen. xix. 3.] 
 In vcr. 8 the Lxx. reads azttnta, 'unleavened things,' and the Vulgate azynios 
 panes, 'unleavened loaves.' In ver. 15 the Lxx. has azuina, the Vulgate rtqj'w^?. 
 In ver. 17 a singular variation occurs. The Hebrew-Samaritan text, which is 
 followed by the Samaritan version, has matzrah, 'precept,' instead o'i nialzoth ; so 
 that instead of "And ye shall observe [or attend to] the unleavened things," it 
 represents as the true reading, " And ye shall observe the precept." This reading 
 is followed by the Lxx., wliich has teen entoleen tatitccn, 'this comm.and.' But 
 the Vulgate follows our present Hebrew text, and reads azynia, 'unleavened 
 things'; and the sanv- reading was evidently in the MSS. used by tlie Targumists. 
 Several Jewish rabbis regard the words as a command to watch the unleavened 
 cakes, lest they became accidentally leavened ; and one rabbi draws the spiritual 
 inference that care shouid be taken to keep the true doctrine from becoming 
 corrupted by error.* In ver. 18, 20, the Lxx. has aziima, the Vulgate azyiiia. 
 In ver. 39, ugoth matzoth, rendered in the A. V. 'unleavened cakes,' is literally 
 'cakes — unfermented ones'; in the Lxx. it is aziimoiis, 'unleavened' [aiioiis, loaves, 
 being understood]; and in the Vulgate /««(.'.? azynios, 'loaves unleavened.' 
 
 V. 15, 19. Leaven] The Hebrew is sfor, Lxx. ziiince, Vulgate yJv-wf //////;/. 
 Seor is supposed to be a derivative of soar, an unused root, related to skoar and 
 sir, 'to boil up,' 'bubble up.' Zed, from which comes the Greek ziinice, and 
 fer^eo, the root of the 'La.^^m fennenttint, have similar significations. Seor may be 
 regarded as any substance capable ol producing fermentation, — all yeasty or decaying 
 albuminous matter. Such a substance tenaciously adheres to vessels containing 
 fermented fluids, however carefully racked ; and among a people possessed of 
 imperfect refming contrivances, the command to put away all seor out of their 
 houses and accustomed quarters during the passover feast, could never have been 
 rigidly carried out if fermented liquors had been retained upon their premises. 
 Seor occurs only in three other places — Exod. xiii. 7; Lev. ii. 11 ; and Dent, 
 xvi. 4, — where it is rendered 'leavened bread.' Seor is supposed by some critics 
 to enter into the composition of mishereth \s being changed into sh\ rendered in 
 the plural 'kneading-troughs' (ver. 34). The word also occurs Exod. viii. 3, 
 and Deut. xxviii. 5, 17. Others prefer to derive it i\mx\. shah-ar, 'to be left' or 
 'remain,' and understand by mishereth the remains of the dough left over from a 
 
 
 ■ HI 
 
 m 
 
 .1 
 
 .1 
 
 's.' 
 
 f t 
 
 • This recalls Paul's comparison in i Cor. v. 6 — 8. 
 
28 
 
 EXODUS, XII. 8, 15, 17 — 20, 34, 39. 
 
 previous baking; and to this construction tlie Lxx., Vulgate, and TarguiTu 
 incline : but that the reference is to some portable vessels used in the preparation 
 of dough seems certain from the context in each of the places wlicre the word 
 occurs. Scor is related to the word sour — being, in fact, the 'sourer,' — and hence 
 contrasts with maiza/i, 'the sweet' or 'fresh,' unspoilt. 
 
 V. 15. Leavened dread] Hebrew, khahmCitz; Lxx., ziiiihrn ; Vulgate, 
 fermcn/atiitn. Kliahiiudz is generically any fermented substance- — anything which 
 has been subject to the action of scor. It might seern superfluous to raise tlie 
 question whether kJiahDiCitz includes liquids as well as solids, since it is equivalent 
 to asking whetlicr fermentation is itself or something different. The modern 
 Jews differ in their view of this question; for though they generally include under 
 khaliinalz fermented fluids made from corn, the majority of them do not include 
 under it fermented wine. This inconsistency is defended by a theory of the 
 mediawal Rabbins, " that the juices of fruits, including grape-juice, do not ferment. " 
 Now it must have been patent to all careful observers, first, that the juice of 
 crushed grapes did ferment — 'boil up' or *bul)ble' — when left exposed to the 
 air for some hours, and without the adoption of preventive measures ; and secondly, 
 that the cause of this fermentation was the prior fermentation of something (gluten) 
 in the grape, which had thus become a powerful ferment, /. c. a scor. Tliis scor 
 decomposes the sugar of the grape-juice (i^lncose), the elements of which, entering 
 into a new chemical relation, are changed into alcohol and carbonic acid gas. [See 
 Note on Cien. i. 29.] 
 
 V. 19. That which is i.eavexed] Inver. 19 \.\\clle\^xcw kal okal nrnk/mictzc/k 
 is literally "every one eating [or consuming] a fermented thing," — from khahniatz as 
 above. In ver. 19 and 20 the Lxx. has zii/nftton, the Yuh^ate /cr/ncntatnni. In 
 ver. 20, "Ye shall eat nothing leavened," the Hebrew stands kal makhmctzctk 
 lo tokalii, "everything fermented ye shall not eat." 
 
 V. 34. Before it was leavened] The Hebrew is tcrcm yckhmatz; the Lxx., 
 fro toil zninutheenai ; the Vulgate, anteqjiam fermcntarctur. 
 
 V. 39. For it was not leavened] Hebrew, ki lo khahmatz; Lxx., ou gar 
 evtrndthee ; Vulgate, neqiie cniin poterant fermentari. 
 
 The substance of this decree may be succinctly stated. From the 14th day of 
 the month Nisan, nothing that could cause fermentation, or that had undergone 
 fermentation, was to be found in the houses, or to be used as articles of food by 
 the Jewish people. The decree was strict, absolute, and universal, admitting of 
 no exception as to place or person during the period named. To guard against a 
 possible violation, the Rabbins afterwards included the 14th day in the prohibited 
 term — so far, at least, as to make a diligent search that every parficle of tlie pro- 
 scribed substance might be put away. The loss of civil and religious privileges 
 was to follow disobedience to this statute— that is, as Ave may suppose, where the 
 violation arose from wilful carelessness or contempt, and not from involuntary 
 oversight. The rigour of the law was, doubtless, mitigated in its administration 
 by a regard to extenuating circumstances. 
 
 Observation I. The prohibition against the presence of ferment and the use of all 
 fermented articles is very explicit and emphatic, and the penalty for disobedience 
 reads exceedingly severe. That a capital penalty was intended is, however, too 
 probable, though some sentence resembling outlawry is involved. 
 
 2, That a prohibition so strongly declared and supported was not arbitrary in its 
 origin is unquestionable, unless the divine legation of Moses is wholly rejected. 
 
EXODUS, XVII. 3, 5, 6. 
 
 29 
 
 A perpetuated remembrance of the embittered condition of their forefathers was 
 one object to be secured. But the principal reason must be sought in tliat asso- 
 ciation of ideas by wliich ferment and fermented thinj:;s were re_t;ariled as ssnibolica! 
 of moral corruption and disorder. [See Notes on Matt. xvi. 6, 1 1, 12 ; i Cor. v. 
 7, 8.] riutarch, in his 'Roman Questions' (109), and Gellius, in his 'Attic 
 NiLjhts,' remarlc that the priests of Jupiter were not permitted to touch leaven, 
 because it was the jiroduct and jnoilucer of corrui)tion. 
 
 3. No plea that would exempt fermented liquois from the sweep of this prohi- 
 bition can be sustained, without i.L;norantly assuming; a difference that does not 
 exist, and ascribini; the same ignorance to the lawj,a\er of Israel. The practice 01" 
 tlie modern Jews is not uniform, some usini; fermented w ine during; the passover, 
 and others an unfermented wine ]n-epared from the maceration of raisins. But 
 were their practice uniformly in Aivour of fermented wine, it would but furni>h 
 anollier and (piite superfluous evidence of the Jewish tendency to "make void the 
 law of God by their traditions." 
 
 CilAi'TiiR XIII. Vkrses 6, 7. 
 6 Seven dnys thou shall eat unleavened bread, and in the seventh 
 shall be a feast to the Loud. 7 Unlca\ened bivad shall be eaten 
 seven days ; and there shall no leavened bread be seen with thee, 
 neither shall there be leaven seen -with thee in all thy quarters. 
 
 V. 6. Unleavened bread] Hebrew, matoth ; Lxx., azuina; Vulgate, azyviis 
 ar.d azyma. 
 
 V. 7. Leavened kread] Hebrew, khahmatz, 'what is fermented'; Lxx., 
 zuniUton; Vulgate, aliquiit fcrmeittatitm. 
 
 Leaven] Hebrew, scor ; Lxx., znnice. The Vulgate is without a wortl, ' fer- 
 mentatum,' or 'fermentum ' having to be supplied by the render. 
 
 Thy quarters] That is, all their acciislonicd jilaces, such as dwelling-rooms, 
 cellars, etc. The ferment was doubtless carried out from these to outliouses or 
 caves. 
 
 ii, 
 
 ,1 
 
 
 CiiAi'TER XVII. Verses 3, 5, 6. 
 3 And the people thirsted there for water; and the people mur- 
 mured against INIoses, and said, Wherefore is this tJiat thou hast 
 brought us up out of Egypt, to kill us and our children, and our 
 cattle, with thirst? ... 5 And the Lord said unto Moses. Go 
 on before the people, and take with thee of the elders of Israel ; and 
 thy rod, wherewith thou sniotest the river, take in thine hand, and 
 go. 6 Behold, I will stand before thee there upon the rock in 
 Horeb ; and thou shalt smite the rock, and there shall come water 
 out of it, that the people may drink. And ]\Ioses did so in the sight 
 of the elders of Israel. 
 
 The murmuring of the Israelites for water, and ''.•n no other beverage, while it 
 was a sad evidence of their unbelief, showed that wh le in Lgypt they had little, if 
 nny, acquaintance with other drinks. Had they formed an attachment to other 
 liquids, discontent at their absence would certainly have been expressed, as it was at 
 the absence of the familiar fish, fowl, onions, and leeks. To satisfy their reasonable 
 
30 
 
 EXODUS, XXII. 5, 29. 
 
 desire for water (though unreasonably and irreverently manifested) the rock in 
 Iloreh };ave forth tlie stream which followed them in their ?,u!)-.ei|uent desert- 
 wandenn},'s. No stronger draughts, for health and strength, were reijuired by 
 tiiem, their wives, md little ones, contrary to the opinion still prevalent which 
 a-.sociates intoxicating liquor with necessary diet and refreshment. On this point 
 ancient facts upset modern theory. 
 
 Chapter XXI. Verses 28, 29. 
 38 If an ox gore a man or a woman, that they die ; then the ox 
 shall be siiicly stoned, and his flesh shall not be eaten ; but the 
 owner of the ox shall be quit. 29 ]5ut if the ox were wont to push 
 with his horn in time past, and it hath been testified to his owner, 
 and he hath not kept him in, but that he hath killed a man or 
 a woman ; the ox shall be stoned, and his owner also shall be put to 
 death. 
 
 This Mosaic regulation was designed to impress the Jewish mind with the value 
 of human life, and the duty of preventing whatever might endanger it. The ]ias- 
 sage plainly teaches — the lesson is world-wide and for all time — tiiat in the Divine 
 sight men are res])onsible for consequences which they may prevent, but do not ; 
 and it is no justification to plead that the consetiuences were not inevitable, nor 
 designed, nor foreseen. Who can plead ignorance that the tendency of strong 
 drink is to create a diseased craving for itself, or that the common sale of it actu- 
 ally and extensively produces habits of intemperance? And when these tendencies 
 and results are clearly declared and well understood, the personal dut) of al'jstinence 
 from intoxicating licjuor, and the national duty of legislative ])rohibition of traffic in 
 it, become abundantly jilain. Such a duty may be described as 'expediency,' but 
 it is at any rate an expediency the neglect of which places the neglccters in no 
 enviable position. Ignorance and error may be innocent, but not when lliey result 
 from a voluntary rejection of knowledge. The existence of Temperance Societies 
 thus increases the responsibility of all classes. 
 
 CiL-vPTER XXII. Verse 5. 
 If a man shall cause a field or vineyard to be eaten, and shall 
 put in his boast, and shall feed in another man's field ; of the best of 
 his own field, and of the best of his own vineyard, shall he make 
 restitution. 
 
 Vineyard] Hebrew, kerem. To 'cause a field or vineyard to be eaten,' is an 
 elliptical mode of expression. Bah-ar signifies to eat or consume, and is here 
 used in the Piel conjugation to express the devastation wliicli loose cattle would 
 make in a field or vineyard. That the owner of the cattle should compensate in 
 kind for the injury done was an equitable regulation. The Samaritan and Lxx. 
 versions extend the verse by inserting after ' man's field ' the following : — " he shall 
 make restitution according to his produce ; but if he has destroyed the whole field 
 [of another], of the best," etc. 
 
 Chapter XXII. Verse 29. 
 Thou shalt not delay to offer the first of thy ripe fruits, and of thy 
 liquors. 
 
i 
 
 EXODUS, XXIII. 11, 15, 18. 
 
 31 
 
 but 
 in no 
 result 
 
 ocieties 
 
 TilK FIRST OK THY KH'K KRUiTs] The Ilchrcw is a siufjlc wonl, vichxdthkah, 
 literally 'thy fulness,' or 'abundance,' here used to sij^niify the tirst fruits due to 
 the (liver of all good, and serving to remind the people that they were called upon 
 to render to His service out of the abundance of His beneficence to them. " Freely 
 ye have received, freely give." 
 
 And ok thy uquors] Hebrew, vi-dimakah, 'and of thy tear'; {xoxn dima, 
 ' a tear,' an expressive metaphor of the gums and rich juices of trees and fruits that 
 spontaneously dro]5 from them. The same idiom is presented in the Greek (/rt/ivv/ow 
 /('ill Jiiiilrvit, and tlie \^:iim a rbo nun lacrinur, ' tears of trees.' In .Spain a wine 
 called /(/;t//;/(? is made from the droppings of muscatel grapes, which, "melting with 
 ripeness, are suspended in bunches " (Reilding on Wines, p. 58) ; and the famous 
 Tokay wine, or Tokay Ausbruch, /. e. flowing forth, derives its name from 
 tiie juice which drops from the unpressed grapes grown in a single Hungarian 
 vineyard. These droppings form the 'essence of Tokay,' which when mixed with 
 llie juice of the vat in tiie proportion of 6i parts to 84 of the latter, compose the 
 'Tokay Ausbruch.' (^uitc different from these droppings are 'the tears of the 
 vine,' a limpid dibtillalion of the sap at the time the plant is budding (Redding, 
 p. 50). 
 
 The Lxx. renders the passage aparchas hal'nios kai Irnwii sou, ' the fruits of the 
 tliresliing-floor and thy wine-press.' The Vulgate reads, diriiiias ttias et />riiiiitias 
 /lilts, ' thy tenths and thy firstfruit-.' Rosenmiiller states, " Some understand by 
 dCi/ui the best and choicest part of anything, since tiie liquor or sweetness which 
 flows spontaneously from trees, vines, and shrubs, is their choicest produce." 
 Kalibch renders "from the abundance of thy corn and llie choicest of thy wine." 
 
 Chapter XXIII. Verse n. 
 
 In like manner thou shalt deal with thy vineyard, a/id with thy 
 oliveyard. 
 
 With thy viney.vrd] Le-karmekah. The soil was to be tilled and sown for 
 six years in succession ; on the seventh it was to lie fallow, and what it spoiUane- 
 oasjy produced was to be for the use, first of the poor, and then of the 'beasts of 
 the field.' This humane law was ajiplicaljle both to vineyards and oliveyards. 
 
 !' s'^il 
 
 m 
 
 
 is an 
 
 here 
 
 t-ould 
 
 ^ate in 
 Lxx. 
 shall 
 
 e field 
 
 iny 
 
 Chapter XXIII. Verses 15, 18. 
 
 15 Thou shalt keep the feast of unleavened bread : (thou shalt eat 
 unleavened bread seven days, as I commanded thee, in the time 
 appointed of the month Abib ; for in it thou camest out from Kgypt ; 
 and none shall appear before me empty.) ... 18 Thou shalt 
 not offer the blood of my sacrifices with leavened bread. 
 
 V. 15. The feast of unleavened bread] Hebrew, eth khag hatn-matzoth^ 
 'the festival of unfermented tilings.' [See Note on Exod. xii.] Lxx., aznma ; 
 Vulgate, azytnorum. 
 
 The month Abib] Abih is the same as Nizati, the first month of the ecclesi- 
 astical year, and seventh of the civil year, the commencement of the Syrian spring- 
 time, corresponding to part of our March and April. 
 
32 
 
 EXODUS, XXX. 9. 
 
 V. 18. WriH i.KAVF.NED liREAij] ilebiTw, al-kkaluuatz, 'with what is fermented'; 
 l^w. , c/i zitJiur, ' with Icaviin'; \\i\ga.ic, suferfoniicnto, ' upon leaven. ' 
 
 CuAi'TER XXIX. Verse 2. 
 
 And unleavened bread, and cakes unleavened tempered with oil, 
 and wafers unleavened anointed with oil; <?/'\vheaten Hour shalt thou 
 make them. 
 
 Unleavened hread] Hebrew, lekJwm matzoth, 'bread of unfcrmcnted mate- 
 rials,' /. e. a loaf made of unfermented dough. 
 
 And cakes unleavened] Hebrew, ve-khaUath matzof/i, 'and perfcralcd 
 cakes of unfermented materials.' 
 
 And wafers unleavened] Hebrew, u-rqiqai niatzoth, 'and thin-cakes of 
 unfermented materials.' 
 
 CiiAi'TER XXIX. V£r.,e 23. 
 
 And one ioaf of bread, and one cake of oiled bread, and one wafer 
 out of the basket of unleavened bread that is before the J^ord. 
 
 Unleavened isread] Hebrew, ham-matzoth, 'the unfermented articles,' i.e. 
 those enumerated in ver. 2. 
 
 Chavter XXIX. Verse 40. 
 And the fourth part of an hin of wine y^/- a drink-offering. 
 
 A HIN OF wine] Hebrew, ha-hiii yayin, 'the hin of vayin.' According to 
 Josephus, it was equal to two Attic choes, each chocs equal to six lin_L;lish pints ; so 
 that the hin was twelve pints, and the fourth part was three pints, Englisli. 
 
 For a drink-offering] Hebrew, vi-nasek, 'and (as) a libation,' from nahsak, 
 ' to pour out.' The A. V. tends to convey the mistaken idea of niisck as an offer- 
 ing to be drunk. The Lxx. reads, kai spondccn to tctraton ton ein oinou, ' and for 
 a libation the fourth part of a hin of wine. ' The Vulgate has et vinum ad libanduni 
 ejusdem vieiisunc, ' and wine of the same measure for jiouring out.' 
 
 It may be asked, How could this command be carried out in the wilderness? 
 
 Of course, obedience to all or any of the Levitical ordin.inces was de])cndent on 
 the possession o{ adequate resources. Ivlany of the prescriiHions could not be 
 completely complied with till after the arrival of Israel in the iiromised land. 
 Some wine, however, was procurable during the desert sojuiuii, as ap]icrus from 
 Lev. X. 9. l''(u- one explanation, see the legend of the Targum, quoted in the 
 Note on Cant. i. 14. 
 
 Chapter XXX. Verse 9. 
 
 Ye shall offer no strange incen>e thereon, nor burnt sacrifice, nor 
 meat-offering; neither shall ye pour drink-offeruig 1 hereon. 
 
 Drink-okferino] See Note above on chap. xxix. 40. 
 
EXODUS, XXXIV. 1 8, 25. 
 
 33 
 
 Chapter XXXIV. Verse 18. 
 The feast of unleavened bread shalt thou keep. Seven days thou 
 Shalt eat unleavened bread, as I commanded thee, in the time of the 
 mouth Abib : for m the month Abib thou earnest out from Egypt. 
 
 Unleavened BREAD] Hebrew, wa/z..^/^, «unfermented-cakes.' 
 
 Chapter XXXIV. Verse 25. 
 Thou Shalt not offer the blood of my sacrifice with leaven. 
 
 WiTHLKA^.EN] Hebrew, a/.^/W,„,a«, « with what is fcrmenteu '; Lxx. ,.> .«,;,.., 
 ' with leaven ; Vul-ate, j/z/^r/^-m^;,/^, « upon leaven.' 
 
 «;U 
 
 
THE BOOK OF LEVITICUS. 
 
 ClIM'TKR II. VLRbE <. 
 
 And if thou luring an oblation of a meat olTcring balden in tlie oven, 
 H shall be unleavened cakes of fine Hour mingled with oil, or unleavened 
 wafers anointed with oil. 
 
 UM.E.WF.NF.n CAKKs] Hebrew, l-JwIIolh vuifzotJi, 'perforated cnJics, unfcr- 
 iiicnted.' [Sp.> Note on Exod. xxix, 2.] 
 
 And UNLliAVEisKU WAFKiis] Hebrew, u-rqiqai nuuMli, 'and thin cakes uiirer- 
 niciited.' 
 
 Chapter II. Vf.rse 5. 
 And if thy oblation he a meat ofering bakcn in a pan, it shall be 
 ^fine flour unleavened, mingled with oil. 
 
 Unleavenfd] ITcl)rew, malzaJi, 'sweet' or 'fresh.' Observe tliat llic con- 
 ventional word ' unleavened ' does not express the wide meaainjj of unfennentcd. 
 
 CiiM'TF.K II. Verse ii. 
 No meat oflering, which ye shall bring unto the Loud, shall be 
 made with leaven : for ye shall burn no leaven, nor any honey, in 
 any offering of the Lord made by fu'e. 
 
 Sham, he made with leaven] Hebrew, ta-altsch khahtuaiz, 'shall be made 
 with a fermcnted-substance.' 
 
 For ye shall burn no leaven, nor any honey] Hebrew, ki kahl-seorvekahl- 
 derash lo taijtiru, " for every [= any] ferment and every [= any] honey ye shall not 
 burn." No s(ur (yeast, or feruienlinc; substance) was to be present. The extension 
 of this piohilvr.ion to honey (dehas/i) has been referred lo the readiness with which 
 honey ferments in contact with ferment. Others suppose that honey was excluded 
 because commonly used in heathen worship. Some find alle^yorical reasons for tiie 
 proliibition, as Baal llatturim: — "Honey is forbidden because the evil concu- 
 piscence is as sweet unto a man as honey." The question w'nelher by dehaah 
 was here intended tiie honey of bees oi' of dales, or grape-j\iice reduced lo a honeyed 
 consistence by boiling, or whelhe. it included all kinds, cannot be satisfactorily 
 settled. Ai in the nuxt versi; hoacy' is ai:socialod with the oblation of iirslhuiU, 
 
LEVITICUS, VIII. 2, 26. 
 
 35 
 
 
 there may be reason for the note of Rabbi Solomon Jarchi, who understands by it 
 ' the firstfruits of figs and dates. ' 
 
 Chapter VI. Versk 16. 
 And the remainder thereof shall Aaron and his sons eat : with 
 unleavened bread shall it be eaten in the holy place ; in the court 
 of the tabernacle of the congregation they shall eat it. 
 
 Unleavened bread] Hebrew, matzoth, 'unfermented-cakes.' 
 
 Chapter VI. Verse 17. 
 It shall not be baken with leaven. I have given it unto them for 
 their portion of my offeri'igs made by fire ; it is most holy, as is the 
 sin-offering, and as the trespass-offering. 
 
 Leaven] Hebrew, khahmatz, 'fermented-matter.' 
 
 Chapter VII, Verse 12. 
 If he offer it for a thanksgiving, then he shall offer with the sacrifice 
 of thanksgiving unleavened cakes ming'ed with oil, and unleave-ncd 
 M'afers anointed with oil, and cakes mingled with oil, of fine Hour, 
 fried. 
 
 Unleavened cakes] Hebrew, klullotk matzoth, 'perforated unfermented- 
 cakes. ' 
 
 And unleavened wafers] Hebrew, u-rqiqai matzoth, 'and thin unfermented- 
 cakes.' 
 
 Chapter VII. Verse 13. 
 Besides the cakes, he shall olleryiyr his offering leavened bread with 
 the sacrifice of thanksgiving of his peace offerings. 
 
 Leavened bread] Hebrew, Ickhem k/ia/imatz, 'bread fermented." 
 
 Chapter VIII. Verse 2. 
 Take Aaron and his sons with him, and the garments, and the 
 anointing oil, and a bullock for the sin offering, and two rums, and a 
 basket of unleavened bread. 
 
 Unleavened bread] Hebrew, matzoth, 'unfermented-cakes.' 
 
 V f: .\ 
 
 l>% 
 
 \-\ 
 
 M 
 
 Chapter VHI. Verse 26. 
 And out of the basket of iip leavened bread, that was before the 
 T.ORi), he took one unleavened cake, and a cake of oiled bread, and 
 one wi'ter, and put the/n on the lat, and upon the right shoulder. 
 
36 
 
 LEVITICUS, X. 8 — II. 
 
 Unleavened i!REAi>] llcljrew, •natzo/Ii, 'unfcrmeiitcil-cikcs.' 
 Unleavened cake] Hebrew, kallatk iiiatza/i, 'pciruialcd uuuimcntcd-cakc' 
 
 Chai'Ter X. Verses 8 — ii. 
 
 8 And the Lord spake unto Aaron, saying, 9 Do not drink wine 
 nor strong drink, thou, nor thy sons with thee, when ye go into the 
 tabernacle of the congregation, lest ye die : // s/iall be a statute for 
 ever throughout your generations : 10 And that ye may put difference 
 between holy and unholy, and between unclean and clean ; n And 
 that ye may teach the children of Israel all the statutes which the 
 Lord hath spoken unto them by the hand of IMoscs. 
 
 Do NOT DRINK WINE NOR STRONG DRINK] \l(th\-Q\v, yayiii ve-s/iakar al-/(is/lf, 
 'yayin and shakar tliou slialt not drink.' The Lxx. gives oiiion kai sikcra on 
 ficsthe, 'wine and sikera ye shall not drink.' The V. has viiium et omtie quod 
 incbriare fofcst non hibclis, ' wine and wlialever is able to inebriate ye shall nr t 
 drink.' On t'.^kar, which here occurs for the first time as a noun, see Pre- 
 liminary Disscu.ition. Wlietlier tlie noun was derived from the verb — wliich 
 signifies 'to drink freely of tlie sweet,' — or wlicther the verb was formed fn;iii 
 the noun (the name of the tiling — 'sweet juice' — being borrowed to describe its 
 copious consumption, i. c. to skakarizt, to drink largely oi skakar), there is nothing 
 that necessarily connects the word, as verb or noun, with intoxicating qualities. 
 Skakdj- may liave originally denoted sweet juice of all kinds; but when distin- 
 guished from yayin (as here), maybe regarded as generically referable to any sweet 
 juice except the juice of the grajie ; just as yayin generically included the juice 
 of the grajie, however ex[)ressed or prepared. When skakar in its fresh state was 
 mixed, either by accident or design, with a ferment, or time was allowed for its 
 own albumen \.o decay, it would itself become fermented, and if liien freely drunk, 
 would intoxicate the drinker. But it is contrary to evidence and ])robability to 
 suppose that skakar was drunk in that state only, and that ' to skakanzc was always 
 tantamount to excessive indulgence in a fermented li([Uor. 
 
 The J. XX. in lliis place merely gives sliakar ■x (.Ireek garb — sikcra; yet sikcra 
 was never a word current among classical (Ireek writers, or even in Hellenistic 
 Greek, — /. c. the language as niodit'ied by the idioms of the Jews who wrote and 
 spoke it. ^\'hen, tliereforc, the lexicographers say that sikcra signified 'all intoxi- 
 cating li(|uors except wine,' they me.an that ska/car had that signification; but such 
 a definition is intrinsically defective. Judca was celebrated for its palms; and 
 palm-juice got by '.apjiing the tree, or squeezing the date-fruit, may have first given 
 occasion to the name, which would extend its reference as the sweet juices of other 
 plants came into frequent use. Probably related to skiikar\\:\s the Greek sakckaron, 
 ajiplied to the juice of the sugar-cane; from this sprang the Latin sacckantiii, from 
 which the Lnglish household word 'sugar' is circuitously derived. The renderin_j 
 of the Vulgate is peii[)hrastic, anil at the same time incorrect, if designed (as it 
 diiubtless was by St Jerome) to cover the whole meaning of the Hebrew skakar. 
 The Targumists Onkelos and Jonathan in this place (and in this alone) render 
 shakar by the Clialdee fiiarxtai and iii' ravai, derived from razkik, ' to drink largely,* 
 'to drench,' and 'to in.d<e drunk' where the drink consumed was intoxicating, — 
 
LKVITICUS, X. 8 — II. 
 
 37 
 
 tlnis lakinjT a similar exten=.ion of meaning to s/uihir, except tlial in iii' riwai tlie 
 idea of sweetness in the article us'jcl was not distinctly conveyed. ^ 
 
 Obsci"vc — I. The matters of the prohibition— y ay in and shakar. — Tf it be asked 
 why all kinds of ^'oy/w (^ape-juice) and of shakar (sweet juice in general) were 
 prohibited, when the spirit of the interdict was limited to intoxicating species of 
 both, it may be rejjjied either (l) that the avoidance of all juices of the grape and 
 other fruit when expresscJ was desirable in order to guard against mistake, where 
 mistake would be so baneful ; or (2) that the command was left to be interpreted 
 by its spirit, just as a j;roh;bition in the present day against 'drink' or 'liquor' 
 would be universally undc-fftrxKl as not extending to ail drink and all licpior, but 
 as applicable only to that of an intoxicating quality. The former view is confirmed 
 by the extension of the Xazaritcs' vow of abstinence to even vine-fruit. The Rev. 
 John Wesley, in his New Testament Notes, observes on tlie prohibition, " /Wr 
 cat t; rape's — forbidden him for greater caution, to keep him at the further distance 
 from wine." 
 
 1. The occasion of the prohibition. — The Jewish rabbis, and most Christian com- 
 mentators, connect it witii the sin of Nadab and Abihu, described in ver. I ; and 
 the ground of this connecti'^n they fmd in the supposed commission of their 
 sacrilege while under the innu'_-nce of intoxicating drink. The Targum of Jonathan 
 contains the elau'^e, "As did ihy sons, who died by the burning of fire." Keil and 
 Dclitzseh think that the only connection lay in the rashness of Aaron's sons, and 
 the tendency of strong drink to induce a similar disposition; but this will not 
 acccunt for the issue of such a prohibition immediately after such a sin. More 
 to the purpose is the lan;^iage of Rev. J. J. Blunt, B. D. (in his 'Undesigned 
 Coincidences of .Scripture';: — "Thus far, at least, it is clear that a grievous and 
 thouglitless insult is offered to God by two of Ilis priests, for which they are cut 
 off; that without any direct allusion to their case, but still very shortly after it had 
 lia]^pened, a law is issued forbirlding the priests the use of wine when about to 
 minister. I conclude, therefore, that there was a relation (though it is not asserted) 
 between the specific offence and the general law ; the more so because the sin 
 against which that law is dircctcrl is just of a kind to have produced the rash and 
 inconsiderate act of which Aaron's sons were guilty." Sad thought ! that wliile 
 the i)eople generally, at that time, neither used nor craved for any intoxicating 
 diink, two of Aaron's vms and assistants should have imlulged in it till they fell 
 into heinous guilt, and ' broaghl apon themselves swift destruction.' Thus early 
 had the priests begun to err through wine, and through strong drink to wander 
 from the way of obedience and safety. ' 
 
 3. The extent of the prohibition. — It had respect to all jiriests, through all 
 generations, during «// the [Hrriod of their sacred ministrations. It is a remark- 
 alile proof of the tendenc)' of the Rabbinic.il mind to make void the law of Uod, 
 that some of the Jewish docl«»r» of the post-Christian period (sucli as Maimonides) 
 held that this statute was not broken if a small quantity was diunk, witli a i)ause 
 of lime between, or if mixed with water, etc. Ainsworth rejects these equivoca- 
 tions. To infer that the u»c of intoxicating liquor was sanctionul at other times, 
 or among other classes, is to overlook,— 
 
 4. The object of the prohibition. — This was to secure the sober, serious, and 
 effectual jierformance of the priestly offices, — those that related to Cod (the 
 tlisoiimination of clean from unclean), and those which regarded the people 
 (llieir instniction in the divine law). "This is a strong reason," observes Dr. 
 A. Clarke, "why they should drink no inebriating litiuor." 
 
 iil' 
 
 t 
 
3^ 
 
 LKvrncus, x. S — 1 1. 
 
 5. 7/if so!.'nuiily of the prohibition — ' lost ye die' — The meaning; is either 
 " I )o mA drink, lest ye die as the result of disobedience;" or, " Uo not drinl;, 
 lest ye die h\ iniitatin:; Xadab and Aljihu's sin, and so incurring tlieir capiiid 
 penalty." This proscription jjroclainis the concern of the Most Ilii^h for His 
 own glory, for the purity of His worsiiip, the integrity of His ministers, and tlu 
 welfare of His people. 
 
 As legitimate inferences from the whole pafsa;::;e, wo may conclude (i) that (lod 
 regards the use of intoxicating liquor as ])rcgnant with danger to His servants, 
 whatever their rank ami attainments ; (2) that the avoidance of this danger, by 
 means of abstinence from such drink, having been a rule of His appoiiiiinmt, is 
 still a course worthy of general imitation ; (3) that the adoption of this abstinence 
 as a habit of life is specially ap[)roved Ijy Him in the case of tho>.e who are rcciuired 
 as 'a holy priesthood' to ol"fjr up without ceasing "sjiiritual sacrifices, acceptable 
 to Him by Jesus Christ." [See Note on ICzek. xliv. ^r, where the continuance ol 
 this rule is affirmed, and its application to Christian times demanded, unless a 
 revival of the Aaronic priesthood and the Levitical service is to be exj^ od.] 
 Phiio Judivus, the celebrated Alexandrian Jew and Platonist, who was contem- 
 porary with Christ, says in his treatise (Jn Drunkenness (sect. 32) in reference to 
 this text, " It is almost the only occupation of the priests and ministers of Cod to 
 offer abstemious sacrifices, abstaining in the firmness of their minds from wine and 
 from every other cause of folly. But Aaron is the priest, and the interpretation 
 of his name is 'mountainous'; reasoning occujiying itself with sublime and 
 lofty objects. And no one who is so disposed will ever voluntarily touch 
 immixed wine or any other drug {phannakon) of folly." [See also a quotation 
 from Philo in the Note on Ezek. xliv. 21.] Some such impression St Jerome 
 appears desirous of conveying in a passage in his letter to Nepotian concerning 
 the life to be led by the clergy and monks (de vita clcricorum et inoiiachoruiii). 
 In th" s ■ ;ion on 'feasts to be avoided' (convivia fu::;icntLi) he writes: — 
 "The apostle condemns, and the old law forbids, winebibbing priests (Lev. x.). 
 Those who serve at the altar may not drink wine and sicera. 
 Wi.atever inebriates and throws the mind off its balance, fly, in like manner 
 as if it were wine. Nor do I say this in order that a creature of God 
 should be condemned by us [Jerome, like many later theologians, confounds 
 the corruption of the creature with the creature as formed by God], since, indeed, 
 !iie Lord is called a wine-drinker (Matt. xiv. ), and a small portion of wine was 
 allowed to Timothy when suffering as to his stomach (1 Tim. v.) ; but in drinking 
 we strictly require that there should be a measure according to the age, and the 
 state of the health, ami of the bodily members. So that, if without wine I possess 
 the glow of youtli, and my blood affcjnls sufficient warmth, and my system is 
 vigorous and well strung, cheerfully will I abstain from the cup which is suspected 
 to contain a poison ^ * 
 
 If St Jerome, who flourished at the close of the fourth century, reflects in this 
 passage the fallacy which attributes salutary, or at least marked medicinal pro- 
 jK'rties, to intoxicating liquor; he no less clearly reflects the profound conviction of 
 the purest minds, that the influence of such drink is dangerous to the moral and 
 
 • / 'inotentos sace/;totes A/as tutus ttamn<it et vftus lex prnhibet. Quialtario (feae) viunt vinum 
 tt 'I'cc/tiin Hon bilhint. . . (Jiii,t,jiciU incbriat et .■itaiiini mentis C7'e>fit, fiis^e similiter ut 
 
 viiiKm Nee hoc ttieo //noit t^ei 11 nobis cnatiini itumnetur. Sii/iiiiiem et Domiiios vini fiD'ator 
 tiJ ii/^/>ei','.rti/s\ et Titiiotiieo a\>lenti sti^miicimm mmliea vini so'i'itio relaxatu est, seii modiini p>a 
 (ftatis et -valt liutinis et cor/'oriiin quatitate exi/^iniiis in. potamio. Quod si iibsque vino ardeo 
 adotescentia, et i>u\imnior euiore i^tnguinis, et succiitetito validoijue sum cor/ore, iuenicr earebo 
 fotulo in quo su.'/icio veneni e^t. 
 
'■'■1 
 
 LEVITICUS, XXIII. 6, 13, 17. 
 
 39 
 
 religious wcll-beinij even of those who fill the most sacred offices in the church. 
 (4) Finally, if God in His wisdom enforced abstinence and prohibition as Ilis pro- 
 phylactic against intemperance within the circle of the priesthood, who can regard 
 those measures as needless or extreme remedies for the same evil in general society 
 at the present day '! 
 
 Chapter X. Verse 12. 
 
 And jMoses spake unto Aaron, and unto Eleazar and unto Ithamar, 
 his sons that were left, Take the meat offering that remaincth of the 
 offerings of tlie Lord made by fire, and eat it without leaven beside 
 tlie aUar : for it /y most holy. 
 
 Without leaven] Hebrew, viat-.oth, 'unfermented cakes.' 'Eat it with 
 sweet [fresh] cakes' is therefore the proper translation of this clause; 'unleavened,' 
 by inference, as opposed to that wliicii had fermented or corrupted. 
 
 Chai'Ter XIX. Verse 10. 
 
 And thou shalt not glean thy vineyard, neither shalt thou gather 
 ^7v/j grape of thy vineyard; thou shalt leave them for the poor and 
 stranger 
 
 I am the Lord your God. 
 
 The literal translation of the Hrst two clauses is — 'And thy vineyard \zi^-kar- 
 ini\ali\ thou shalt not glean, and the scattering of \H-plici-ct\ thy vineyard \J;ar- 
 viikali\ thou shalt not gather.' The grapes left after the first plucking or cutting, 
 whether left on the vine or scattered on the ground, should be for the gleaning of 
 the poor. [.See Note on Dent. xxiv. 21.] 
 
 Chapter XXIII, Verse 6. 
 
 And on the fifteenth day of the same month is the feast of un- 
 leavened bread unto the Lord : seven days ye must eat unleavened 
 bread. 
 
 Unleavened bread, tiuicc'\ Hebrew, matzoth, 'unfermented-cakes.' 
 
 Chapter XXIII. Verse 13. 
 
 And the meat offering thereof j-Z/d-// he two tenth deals of fine flour 
 mingled with oil, an offering made by fire unto the Lord for a sweer 
 savour: and the drink offering thereof shall be of wine, the fourth 
 part of an bin. 
 
 See Note on Exod. xxix. sp. 
 
 Chapter XXIII. Verse 17. 
 
 Ye shall bring out of your habitations two wave loaves of two tenth 
 deals: they shall be of fine flour; they shall be baken with leaven ; 
 they arc the firslfruits unto the Lord. 
 
 I w 
 
 1 A. 
 
 Leavk.n] Hebrew, khahmdtz, ' ferinciited mattor.' 
 
 % 
 
40 
 
 LEVITICUS, XXVI. 5. 
 
 Chapter XXV. Verse 3. 
 
 Six years thou shalt sow tliy field, and six years thou shalt prune 
 thy vineyard, and gather in the fruit thereof. 
 
 Thy vineyard] Hebrew, kannckah, * thy vineyard. ' 
 
 Chapter XXV. Verse 4 
 
 r>ut in the seventh year shall be a sabbath of rest unto the land, a 
 sabbatli for the Lord : thou shalt neither sow thy field, nor prune thy 
 vineyard. 
 
 Thy vineyard] \\(thxQ\i, kannckah, ' thy vineyard. ' 
 
 Chapter XXV. Vkrsr 5. 
 
 That which groweth of its own accord of thy harvest thou slialt not 
 reap, neither gather the grapes of thy vine undressed : for it is a year 
 of rest unto the land. 
 
 The grapes ok thy vine undressed] Ileljrew, ve-eth-invai nezirekah lo 
 (hh'fzor, ' and tlic grajics of thy separated thou slialt not leather.' The vine 's here 
 called fiazir (separated or consecrated) Ijccause during the seventh year it was not 
 to be pruned or plucked. 
 
 Chapter XXV. Verse it. 
 
 A jubilee shall that fiftieth year be unto you : ye shall not sow, 
 neither reap that which groweth of itself in it, nor gather fZ/c grapes 
 in it of thy vine undressed. 
 
 Nor gather the grapes in it of thy vine undressed] Neither 'grapes' 
 nor 'vine' is in the original Hebrew, which reads, r't-Zi? thivtzcni dh-iiiziiah, 
 'and thou shalt not gather (or cut olT) thy separated.' ICach fiftieth year was 
 lo be like every seventh — a year separated from the ordinary cuUivation of the 
 soil, and this idea of separation from toil, and consecration to rest, was naturally 
 assigned to the whole produce of the land on these septennial and jubilee 
 festivals. 
 
 Chapter XXVI. Verse 5. 
 
 And your threshing shall reach unto the vintage, and the vintage 
 shall reach unto the sowing time : and ye shall cat your bread to the 
 full, and dwell in your land safely. 
 
 The vintage, tTt)icc\ Hebrew, batzir, 'the cutting off,' from bahtzai; 'to cut 
 off,' a name transferred to the season when Hie grapes were gathered, which was 
 generally done by cutting them away with a sharp instrument [f/iazwirak, pruning- 
 houk], in order to avoid injury to the vine. 
 
THE BOOK OF NUMBERS. 
 
 cut 
 was 
 
 ■ Chapter VI. Vkrses i — ^4. 
 
 1 And the Lord spake unto Moses, saying, a Speak unto the 
 children of Israel, and say unto tijm, When either man or woman 
 shall separate themselves to vow a vow of a Nazarite, to separate tJicin- 
 selves unto the Lord: 3 He shall separate himself from wine and 
 strong drink, and shall drink no vinegar of wine, or vinegar of strong 
 drink, neither shall he drink any liquor of grapes, nor eat moist grajjcs, 
 or dried. 4 AH the days of his separation shall he eat nothing that 
 is made of the vine tree, from the kernels even to the husk. 
 
 V. 2. A Nazarite'j The Hebrew nahzir (from nahzar, *to separate one's self) 
 has been retained in the English A. V. The Lxx. reads, " Man or woman, who- 
 ever shall specially vow a vow to separate or purify himself with purity to the 
 IvOrd [attccr ecgnnce has can vic^i^alOs eitxedai eiicheen aphagnisastliai hagiieiaii kuriS). " 
 
 V. 3. He shall separate himself from wine and strong drink] The 
 Hebrew is tiiiy-yayin vc-s/ia/:ar yatzir, 'from yayin and shakar\\Q shall separate 
 himself.' The L.k.k. has o/>o oinoti kai sikera hagnisthccsctai, 'from wine and 
 siccra he shall purify himself (or purely abstain).' The V. is d -"ino et oin/ti 
 qitod inebriare potdst absiincbitr', 'from wine and whatever is inebriating they shall 
 abstain.' The T. of Onkelos has viakhamar khadath ve-atiq yivpitr, 'from wine, 
 new and old, he shall be separated.' Onk 'los thus gives yayin tlie sense of 'new 
 wine,' and s/takar that of 'old wine,' which makes their difference to consist, 
 not in a difference of the juice, but in a difference of age between portions of the 
 snme kind of juice, — that of the grape. A rabbinical tradition is mentioned by 
 Maimonides, that strong drink made of dates, or such like, was lawful for the 
 Nazarite, the kind forbidden here being strong drink made with mixture of wine ! 
 Another of these traditions went so far as to state that "if a little wine be mingled 
 with honey, or the like, so that there bo no taste of the wine, it is lawful for the 
 Nazarite to drink it." What law could survive such unprincipled glosses and elastic 
 interpretations? 
 
 And shall drink no vinegar of wine, or vinegar of strong drink] 
 The Hebrew is kliomdz yayin v^-khometz shakar loyishteh, ' fermented-liquor of wine 
 and fermented-liquor of j/irt.i'a;' he shall not drink.' The Lxx. x<i:iA%, ka^ oxos ex 
 oinoii kai oxos ex sicera on pielai, 'and vinegar (fermented li<iuor) from wine, and 
 vinegar from j/'tY^-j, he shall not drink.' The T. of Onkelos gives "the vinegar 
 {khol) of wine new, and the vinegar of wine old." The V. has aceium ex vino et 
 
 M 
 
 "x>* 
 
42 
 
 NUMBKRS, VI. 1—4. 
 
 II.M 
 
 ex quidilut alia pj'ione non biliciif, "vinegar from wine and from any otlicr liquor 
 they shall not drink." That the V. should have rendered sliakar in this clause by 
 qttjlibet alia potio is worthy of note. The English A. V. renders khoindz by 
 'vinegar' in the six places wli>.'re it occurs in the Old Testament, according to the 
 Masorite pointing, — Numb. vi. 3 (twice); Ruth ii, I4; Psa. l.xi.K. 21 ; I'rov. x. 26 ; 
 XXV. 20. The Greek versions of Atiuila, Symmachus, and Theodotion, of this 
 passage are lost, but in I'sa. Ixix. 2r and I'rov. x. ■:6 they supply cw///(7.r, 'an 
 uaripe [ox sour) grajje,' whicii is defended by Miciiaelis. Dr A. Clarke ob.-,t.rves, 
 " Khomctz signifies fermented wine, and is probably used here to signify wine of a 
 str(ing bo-ly, or any highly intoxicating liquor." As the ancients did not scicnti* 
 fically distinguish between the alcoholic and acetous fermentations, the generic word 
 signifying 'fermented' was used to describe both. In a hot climate, when yayin 
 and jZ/rt/vi;' passed into the alcoholic fermentation, it was difficult to prevent the 
 acetous following. It is the general comjilaint of wincmakers on the Continent 
 that they cannot keep their wines, or transport them to any distance, without 
 mixing them with brandy — a contrivance not available to the ancients. 
 
 NiiiTUEii siiAi.i, Hii UKiNK ANY MQUOR OK GKAi'Es] Hebrew, vt-kahl-misJuath 
 aua'iviin lo yishL'/i, 'and every (:= any) maceration of grapes he shall not drink.' 
 Mishrat/i, from shahrah, 'to loosen' or 'macerate,' signifies 'drink made of 
 steeped grapes.' (So Gesenius. ) Bishop Patrick understands "secondary wine, 
 which was made by maceration of grapes in water, after the juice had been pressed 
 out to make wine." The Lxx. has kaihosa katcrgazetai ek staphtilces on pictai, 'antl 
 whatever is concocted (or elaborated) from the grape he shall not drink.' Aquila 
 and Symmachus \\-xsq. pasan apobrcxi)i staphiilccs, 'every infusion of the gripe'; 
 the v., d quidqiiid dc iiva expriinilur non bibcnt, 'and whatever from the gra[)e 
 is expressed they shall not drink.' The Syriac gives 'maceraiion of grapes. ' 
 
 Nor eat moist grapes, or dried] Hebrew, va-anahvini lakhim vivdshini 
 lo yoked, 'and grapes moist (=z fresh) and dried he shall not eat.' The Lxx., 
 kai staphulccn prospkaton kai staphida ou phagctai, 'and the grape newly plucked, 
 and the raisin, he shall not eat. ' The V. has iivas reccntes siccasque non comcdcnt, 
 'grapes fresh and dried they shall not eat.' Onkelos has rattivut, 'green.' 
 
 V. 4. Of the vine tree] Hebrew, 7nig-gcphcn ha-yayin, 'of (or from) the 
 vine of the wine,' a phrase intended to mark definitely the nature oi gephen, which 
 might otherwise be taken to include every kind of flexile, twig-bearing tree. 
 Gcphen ha-yayin is equivalent to 'wine-yielding plant,' a mode of expression 
 implying Xh^xX. yayin is the immediate produce of the vine, and that grape-juice does 
 not become j'ttj'/;/ by a subsequent fermentation. The Lxx. ^xs&'s, ex ampdon oinon^ 
 'from the vine wine.'* The V. has ex vinea, 'what concerns the production of 
 wine,' a vineyard, or the vine generically considered. 
 
 Fro.m the kernels even to the husks] Hebrew, makharzanim vt-ad zag, 
 'from the grapestones to the skin.' The Lxx. has apo steinphttllon /leus gigarloii, 
 'from the grapestones unto the husk.'* The Vulgate reads, ab uva passa iisqne ad 
 aciniim, 'from the dried grape to the berry-stone.' Dr Gill remarks, "The 
 Jews are divided about the two words here used, which of them signifies the outer- 
 
 • The punctuation in Main's splendid edition of Codex U makes the Lxx. to stand e.v 
 a>ii/>c!o!i oinon a/>n stf>nfihuil6ii /u(l< ^i^i^itr/o't, ' from the vine wiuo from the ijra|ieslones to th j 
 husk.' 'I'his pointini; would make oiiton identical with the grape or cluster. But oinon may be .1 
 copyist's mistake for oiiiou. In the parallel case (Judg. xiii. i^, ilu L.\x. has ex u;u/elou (ju 
 oinon, 'from tlie wine of the vine.' 
 
NUMBKR^;, vr. 13—20. 
 
 43 
 
 most part of the grape and wliich the innermost. Von Gersom agrees with us, but 
 it matters not much who are in the right since both are forbidden." 
 
 Chapter VI. Verses ij— 20. 
 
 13 And this is the law of the Nazarite, when the days of his 
 separation are fulfilled • he shall be brought unto the door of the 
 tabernacle of the congregation : 14 And he shall offer his offering 
 unto the Lord, one he lamb of the first year without blemisli for a 
 burnt-offering, and one ewe-lamb of the first year without blemish for 
 a sin-offering, and one ram without blemish for peace-offerings, 
 -■5 And a basket of unleavened bread, cakes of line tlour mingled 
 with oil, and wafers of unleavened bread anointed with oil, and their 
 meat-offering, and their drink-ofterings. 16 And the priest shall bring 
 f//c//i before the Lord, and shall offer his sin-offering, and his burnt- 
 offering ; 17 And he shall offer the ram /<',•- a sacrifice of peace-offer- 
 ings unto the Lord, with the basket of unleavened bread : the priest 
 shall oifer also his meat-offering, and his drink-offering, is And the 
 Nazarite shall shave the head of his separation a/ tlie door of the 
 tabernacle of the congregation, and shall take the hair of the head 
 of his separation, and put // in the fire which is under the sacrifice of 
 the peace-offerings. 19 And the priest shall take the sodden shoulder 
 of the ram, and one unleavened cake out of the basket, and one 
 unleavened wafer, and shall put i/wm upon the hands of the Nazarite 
 after ^/ic hair of his separation is shaven : 20 And the priest shall 
 wave them for a wave-offering before the Lord : this is holy for the 
 priest, with the wave-breast and heave-shoulder : and after that the 
 Nazarite may drink wine. 
 
 V. 15. A BASKET OF UNLEAVENED BREAD] Ilelnew, Z'C-Sai lUdtzotll, 'and a 
 
 wicker-basket of unfermented-cakes. ' 
 
 Wakers OF UNLEAVENED BREAD] Hebrew, u-rqiqai vtatzolh, 'and thin unfcr- 
 menled-cakes.' 
 
 .Vnd their drink offerings] Hebrew, vl-niskiiihem, 'and their libations.' 
 [See Note on Exod. xxix. 40.] 
 
 V. 17. With a basket of unleavened bread] Hebrew, al sal ham-mat- 
 zoth, 'with a basl<et of the unfermenled-cakcs.* 
 
 And his drink offering] Hebrew, vu-dh nisko, 'and his lil)ation.' 
 
 V. 19. One unleavened cake] Hebrew, vf-khallath matzah akhath, 'and 
 one perforated unfermented-cake.' 
 
 And one unleavened wafer] Hebrew, it-njiq matzah chhad, 'and one thin 
 unfermented-cake.' 
 
 V. 20. And after that the Nazarite may drink wine] Hebrew, 
 ve-akhar yisteh han-Nahzir yayin, 'and afterwards the Nazarite may drink _>'(?//«. ' 
 The ceremony of terminating the vow having been fulfilled, the principal condition 
 of Nazaritism would also cease, and witli it all the other conditions. Cea.sing to 
 be a Nazarite, the evidences of a Nazarite would no longer be binding ; but no 
 obhgationwas imposed to drink j'ojv'm of any kind, mucli le:is was a sanction given 
 to the use of inebriating drinks. 
 
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 Observation i. The rules of Nazaritism as explained in this chapter comprise 
 the three negatives — i, not to consume any produce of the vine ; 2, not to cut 
 the hair ; 3, not to touch any dead body. Many speculations have been put forth 
 as to the reasons for these prohibitions. That each and all were suitably associ- 
 ated with their vow cannot be questioned, for to impute an irrationr' arbitrariness 
 to these regulations would be to impeach the divine wisdom. A Nazarite was, 
 l)y his voluntary vow, so consecrated to the divine service as to be separated from 
 the ordinary pursuits of men. This separation was according to the nature of tlie 
 vow; and if the vow was for life, so was the separation — not otherwise. It is a 
 Jewish tradition that the vow could not be taken for less than thirty days. The 
 Nazarite was not to touch any dead body, which was typical of his separation hom. 
 things corruptible. He was not to cut liis hair, the length of which sii^nitied his 
 subjection (i Cor. xi. 5) and visibly testified to his fidelity, and presented the 
 symbol of strength an J abundant vitality. He was not to take the produce of the 
 vine, either liquid or solid, for this was an effectual safeguard not only against 
 danger from the use of intoxicating drinks, but also against temptation or mistake, 
 should the inebriating article be substituted for the innocuous. "They were to 
 cat nothing that came of the vine, to teach us with the utmost care and caution to 
 avoid sin and everything that borders on it and leads to it, or may be a 
 temjitation to us." — Matthew Henry. " Everything which might have even 
 a tendency," says Professor Moses Stuart, "to inspire them with a taste for 
 inebriating liquor was to be most carefully avoided." That this abstinence 
 was prescribed as a means of moral protection is also clear from the conduct 
 of those wno gave them wine to diink, ' and so,' says Matthew Henry, 
 'did the tempter's work.' (Amos ii. 12.) Ainsworth remarks, "By this 
 nrohiljiiion God taught the Nazarites sanctilication in mortifying the lusts 
 (if the flesh, for the drinking of these cndangereth men to ' forget the love 
 of God,' to mock and to rage." No value can be attached to the rabbinical 
 notion, adopted by Lightfoot, that the vine was forbidden to the Nazarites because 
 it had been the forbidden tree in Paradise. The leper, aecoiding to Lightfoot, 
 was an emblem of the wretched state of man since the fall, and the Nazarite the 
 emblem of man in his state of innocence. Some Jewish writers, with whom Dr 
 Gill coincides, think that there is a meaning in the law of the Nazarite following 
 the law of ordeal concerning women suspected of conjugal infidelity, "and as wine 
 leads to adultery, as Jarchi observes, abstinence from it, which the Nazarites were 
 obliged to, and forbearance of trimming and dressing the hair, and a being more 
 strictly and clasely devoted to the service of God, were very likely means of pre- 
 serving from unchastity and any suspicion of it." 
 
 2. Ancient Nazaritism was more comprehensive than teetotalism, so that no 
 argument against the latter can be founded upon the contrast between Jesus and 
 the Baptist [see Note on Matt. xi. 18, 19]; whereas the remarkable health and 
 \'igour of the Nazarites (Lam. iv. 7) was a standing rofuiation of the still prevalent 
 superstition which connects tliose physical blessings with some use of intoxicating 
 liquor. 
 
 3. The essential spirit of Nazaritism — self-consecraMon to God, religious willing- 
 hood— is incorporated with Cin-istianity and identified with its highest develop- 
 ments of liberty and excellence, Abstinence from intoxicating licpiors is, tlipre- 
 fore, not less needful than in ancient times as a moral safeguard, unless it can be 
 show", liiat those liquors have ceased to exert the fourfold iiilUiencc ot stimulating 
 tlie animal propensities, weakening the reason, dulling the moral sensibilities, and 
 diminishing the will-power. In moderate drinking these inlluences ntay be only 
 
NUMBERS, XIII. 17, 20, 23. 
 
 45 
 
 slightly felt, but the tendency cannot be mistaken ; and as the capacity of coiTCctly 
 estimating tlie danger and warding it off is lowered in proportion to the effect of 
 the liquor consumed, the drinker is commonly the victim of self-deception until 
 some pa.pable transgression covers him with shame, or until habit has fostered an 
 appetite that eats into the soul as a canker. Both as a sanitary regimen and a 
 spiritual auxiliar)', abstinence is commended to universal Christian adoption by the 
 conjoint statute and experience of the Nazarites. [Concerning Nazarites and 
 Nazaritism, see >iotcs on Judg. xiii. 5, 7; Lam. iv. 7; Amos ii. II, 12; Luke 
 
 i. 15-] 
 
 Chapter IX. Verse ir. 
 
 The fourteenth day of the second month at even they shall keep 
 it, and eat it with unleavened bread and bitter herbs. 
 
 With unleavened bread and hitter herbs] Hebrew, al-tnaizolh u- 
 viroiiin, ' with unfermented-cakes and bitter-herbs. ' 
 
 Chapter XIII. Verses 17, 20. 
 
 17 And Moses sent them to spy out the land of Canaan, 
 ao (Now the time was the time of the first-ripe grapes.) 
 
 V. 20. First-ripe grapes] Hebrew, biLiimi analivivi, 'the firstfruits of 
 grnpe-clustcrs. ' The Lxx. has prcdromoi siafJnilccs^ 'the forerunners of the 
 grape.' The V. gives qiiaiulo jam pnccoi/iue tivic '.'csci fiossunt, ' when now the 
 premature (= earliest) grapes may be eaten,' This season was eaily in August. 
 
 Chapter XIII. Verse 23. 
 
 And they came unto the brook of Eshcol, and cut down from 
 thence a branch with one cluster of grapes, and they bare it between 
 two upon a staft"; and t/icy brought of the pomegranates, and of the 
 
 figs. 
 
 The brook of Eshcoi.] Hebrew, iiakhal eshkol. The marginal rendering 
 in the A. V. is 'valley,' and the exact meaning of nakltal in this passage is 
 doubtful, since itaklial, though undoubtedly signifying a stream or torrent, was 
 applied to a watercourse which in summer would be perfectly dry. The 
 Lxx. has hcos pliaraiigos botiuos, 'to the ravine of a grape-cluster'; but the 
 V. (with which most of the ancient versions agree) gives od tomntem botri, 'to 
 tlie torrent of a grape-cluster.' It will be observed that the A. V. dilTers from the 
 Lxx. and V. in treating tlie Hebrew eshkul as a proper name; and as the district 
 was the same as that where Abraham dwelt with Mamrc, Kshcol, and Aner 
 (Gen. xiv. 13), it is not improbable that the Israelites were accidentally reviving 
 the name it had formerly borne. 
 
 A branch with one cluster oe grapes] Hebrew, zHmorah vS-eshkol anahv- 
 iin ak/iad, 'a branch (= vine-branch), even a slalk of grape-clusters.' [As to 
 Lshkol, see Note on Gen. xl. 10.] On this branch grew one immense bunch of 
 
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 NUMBERS, XVIII. 12. 
 
 grapes, so heavy that it required to be suspended on a staff and carried by two 
 men. Clusters weighing from twenty to forty pounds and upwards are still seen 
 in various parts of Syria. * The I .XX. has klcema kai botnin staphulees hena cp'auloit, 
 *a branch, and one bunch of grapes with it.' The V. XQZids, paliiUlein cum uva 
 sua, 'a young branch with its own grape.' 
 
 CnAPTKR XIII. Vf.rsf. 24. 
 The place was called the l)rook Eshcol, because of the cluster of 
 grapes which the children of Israel cut down from thence. 
 
 So famous a grape-producing district might well receive an appropriate descrip- 
 tion. [.See Note on xiii. 23.] The T. of Jonathan adds that wine {Manira/i) ran 
 from the branch as a torrent ! Jonatlian, however, does not go so far as some 
 modern ral)l)ins, and affirm that the 7ruie was fermented ! 
 
 Ch.mtkr XV. Vkksks 5, 7, 10, 
 5 And the fourth />arf of an hin of wine for a drink-offering shalt 
 thou prepare with the burnt-offering or sacrifice, for one lamb. . . . 
 7 And for a drink-offering thou shalt offer the third /rtr/ of an hin of 
 \\\nc, /or a sweet savour unto tlie Lourx . . . 10 And thou shalt 
 bring for a drink-offering half an hin o( wine, /or an offering made by 
 fire, of a sweet savour unto the Lord. 
 
 See Note on Exod. xxix. 40. In each verse the Hebrew for 'wine' \s j'aj'in; 
 the Lxx. lias oiuos, and tlie V. vinuiii. 
 
 CiiArTKR XVI. Vkrse [4. 
 Moreover thou hast not brought us into a land that floweth with 
 milk and honey, or given us inheritance of fields and vineyards : 
 wilt thou put out the ej'es of these men ? we will not come up. 
 
 And VIM;v.\KI)S] Hebrew, vali-kah>\-m, ' and a vineyanl.' 
 
 Chapter XVIII. Verse 12. 
 All the best of the oil, and all the best of the wine, and of tho 
 wheat, the firstfruits of them which they shall offer unto the J^ord, 
 them have I given thee. 
 
 • "The grapes themselves must have been very l.irge, if nny inference can be <!rawn from tlie 
 size of those which modern travellers have observed in the country. Nau afilrms (p. 45H) that he 
 saw, in the neighbourhood of Hebron, grapes as large as one's ihuinb. Uandini, although an 
 Italian, was astonished at the large size to which grapes attained in Lebanon, being, he says 
 (p. 79), as large as priuies. Mariti (3, 134) affirms that in dirt'orcnt p.irts of Syria he had seen 
 grapes of such extraordinary size that a buni:h of them would be a sufficient burden for one man. 
 Neitchutz states he could say with truth that in the mountains of Israel he saw, and had eaten from, 
 bunches of grapes that were half an ell long, and the gr.apes two joints of a finger in length. Even 
 in our own country a bunch of Syrian grapes was, some years ago, produced at Welbeck, and sent 
 as a present from the Duke of Portland to the Marquis of Rockingham, which weighed nineteen 
 I'ciunds. It was conveyed to its destination — more than twenty miles distant — on a staff by four 
 lab'iiircrs, two of whom bore it in rotation ; thus affording a striking illustration of the proceeding, 
 of the Israelites. The greatest diameter of this cluster was nineteen inches and a h:df, its ( ir :um- 
 ference four feet and a h:df, and its length nearly twenty-three inches." — 'I'lroilt I.i< i u\:n 
 {«84«). 
 
NUMBERS, XVIII. 2/, 30. 
 
 A7 
 
 And AM- THE BEST OF THE wiNp;] Hebrew, ve.-kahl kJialcv iiros/i, * and all the 
 best (or choice part) of the vine-fruit.' Tirosh is here again grouped with yitzhar 
 (olive and orchard fruit), and with dahgan (corn of all kinds), the trio forming an 
 ascending scale— j7V:;//(r;', tirosh, dahgau — of the most valuable natural products ot 
 the 'goodly land.' If any uncertainty existed as to these terms denoting the fruits 
 of the soil in their solid statMJt Vjoukl be removed by the expression 'the first- 
 fruits' (rashilhiin), and by the^ language of verse 13, "Whatsoever is first ripe in 
 the land, which they shall bring unto the Lord, shall be thine : every one that is 
 clean in thine house shall eat -"of it." The Lxx. has kai pasa aparchee elaioii, kai 
 pasa aparchee oiitoii, si'ou, 'and all the firsts of oil, and all the firsts of wine, of 
 corn.' The V. gives onniein mcdtillam olei, ft viiti, ac fntvienti, 'and all the 
 clioice part of oil, of wine, and of corn.' The Samaritan Version, instead of ' all the 
 best of wine and corn,' has the strange reading of 'every liquor of dry or old.' 
 Tlie T. of Onkelos for tirosh has knaiiiar. Jonathan gives 'every good of the 
 wine of the grape ' — khamar inbah. In Walton's Polyglot translation tirosh is 
 rendered by iniisli, ' of unfermented wine.' With this also agrees the Arabic 
 Version, which commonly translates tirosh ly ttzcr. This is a case, as a refer- 
 ence to the original will evince, in which the Jews of the Captivity seem to have 
 lost the true and certain sense of the words tirosh and yitzhar (vine and orchard 
 fruit), and to have narrowed their meaning down to that of a liquid jirejiared l)y 
 man, and at the same time to have confused tirosh with a species o^ yayi)i (as (///.r/.r 
 c^y k/ivnter), a.\\<\ yitzhar with shfiiirii, tlie conventional and specific word for oil. 
 [See Prel. Dis.] The modern versions all follow in the traditional rut. 
 
 ClIAI'TER XVni. VeUSE 27. 
 
 And this your heave-offering slial! be reckoned unto j-ou as though 
 it 7C'cre the corn of the thresliing-lloor, and as the fulness of the wine- 
 press. 
 
 And as the fulness of the winktress] Hebrew, vf-kamlCuxh miu-hav 
 vahtj^', 'and like the abundance of the wine-vat.' YaliqeT, as the vat or reservoir 
 into which the juice flowed, is distinguished by some critics from^?v?//^, the recep- 
 tacle of the grapes, where they were trodden, = the wine-press ; but the soundness 
 ol tliis distinction is doubtful. The Lxx. has aphaircnta apo Icoioii, 'and proiluce 
 from the wine-press.' In the V. the whole sentence runs — Ut rcpiitetur vobis iti 
 oblationem priinitivoriim tarn dc arcis quant de torciihiribiis, ' that it mav be reckoned 
 to you as an oblation of firstfruits, as well from the threshing-lloors as from the wine- 
 presses.' Ts. Onkelos and Jonathan have 'wine of fulness from the wine-press.' 
 The Arabic Version has ' the expresscd-juice (etzcr) from the wine-press. ' 
 
 Chapter XVIII. Verse 30. 
 
 Therefore thou shalt say unto them, When ye have heaved tlie 
 liest thereof from it, then it shall be counted unto the Levites as the 
 increase of the threshing-floor, and as the increase of the winepress. 
 
 And as the iNCRr.iSE of the winepress] Hebrew, vi-kithvuath yah(/n>, 
 'antl as the produce of the wine-vat.' The Lxx. reads, hos t^tneema apo henouy 
 
 
 
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48 
 
 NUMBERS. XXI. l6 — 18, 22. 
 
 'and as produce from the wine-press.' The Aldine edition of the Lxx. has 
 aphaircina apo Icenoti, 'produce of die press.' The V. rendering is quasi dearea et 
 toicnlari dederilis priiiiitias, 'as if yielding the firsts of the floor and the wine-press.' 
 Onkelos gives 'as fruit of tlie winepress.' 
 
 Chapter XX. Verse 5. 
 And wherefore have ye made us to come up out of Egypt, to bring 
 us in unto this evil place ? it is no place of seed, or of figs, or of vines, 
 or of pomegranates ; neither is there any water to drink. 
 
 Or vines] Hebrew, ve-gephen, 'and vine.' This makes it clear that the Israel- 
 ites were accustomed to see, and probably to eat, the fruit of the vine, in Egypt. 
 In regard to liquids, it is not the absence of wine of which they complain, but the 
 want of water, and to supply this real necessity the miracle of the smitten rock is 
 performed (verse 11). 
 
 Chapter XX. Verse 17. 
 Let US pass, I pray thee, through thy country : we will not pass 
 through the fields, or through the vineyards, neither will we drink 0/ 
 the water of the wells : we will go by the king's high way, we will not 
 turn to the right hand, nor to the left, until we have passed thy 
 borders. 
 
 Or through the vineyards] Hebrew, uv-kerem, 'and through (or into) a 
 vineyard,' =land set with vines and fruit-trees. 
 
 Chapter XXI. Verses 16—18. 
 16 And from thence they 7vcnt to Beer : that is the well whereof the 
 Lord spake unto Moses, Gather the people together, and I will give 
 them water. 17 Then Israel sang this song, Spring up, O well ; sing 
 ye unto it : 18 The princes digged the well, the nobles of tlie people 
 digged it, by the direction of the lawgiver, with their staves. 
 
 To Beer] Beer (or Baar) signifies 'well,' an etymology which throws light 
 upon this passage. The Song of the Tribes is a beautiful tribute to the priceless 
 value of water, an element most appreciated in 'a dry and thirsty land,' where 
 running streams are absent. How strange that 'a good creature of God' like this 
 should be despised by those who bestow the title emphatically on the products of 
 misapplied ingenuity ! — and, stranger still, that they should regard this preference 
 and characterization as a mark of superior wisdom ! 
 
 Chapter XXI. Verse 22. 
 Let me pass through thy land : we will not turn into the fields, or 
 into the vineyards ; we will not drink of the waters of the well : but 
 we will go along by the king's high way, until we be past thy borders. 
 
 Or into the vineyards] Hebrew, uv-keretii, 'and into (or through) a vine- 
 yard. ' 
 
NUMBERS, XXVIII. /, I4. 
 
 49 
 
 
 Chaptek XXI. Verse 29. 
 Woe to thee, Moab ! thou art undone, O people ot Chemosh : he 
 hiith given his sons that escaped, and his daughters, mto captivity 
 unto Sihon king of the Amorites. 
 
 Chemosh] Hebrew, Kimosh. "Some," says Rosenmuller, "think this the 
 same with the Greek Comus, the god of feasting (or guzzling), drinking, and all 
 l.isciviousness and wantonness. Others think the word the same with k>:vus, the 
 Arabic for 'lice,' and that it was the image of one made with astrologic art to 
 extirpate lice. So the Acaronites worshijjped />W/-2^^«/, 'the fly god.'" Gescnius 
 considers it to signify 'subduer,' 'conqueror.' 
 
 Chapter XXII. A^'erse 24. 
 Rut the angel of the Lord stood in a path of the vineyards, a wall 
 hci)ig on this side, and a wall on that side. 
 
 In a path of the vineyards] Hebrew, b'^-mishol JiaKramim, 'in a narrow 
 path of the vineyards,' — a road running through a district set with vines. 
 Tliese patlis were exceedingly iiarrow, and sometimes flanked, as in this case, with 
 walls made of the stones taken from the land. 
 
 Chapter XXVIII. Verse 7. 
 And the drink-offering thceof shall be the fourth part of an hin for 
 the one lamb : in the holy place shalt thou cause the strong wine to 
 be poured unto the LoRD/t;r a drink-offering. 
 
 Drink-offering] Hebrew, ««^-{', 'a libation ' = that which is poured out. 
 
 An hin] Hebrew, hin. See Note on Exod. xxix. ^.o. 
 
 The strong wine] Hebrew, ^hakar, 'sweet drink.' The Lxx. has sikcra ; 
 the v., vini, 'of wine.' The T of Onkelos has 'a libation of old wine' {dakha- 
 mar attiq). The Jerusalem T. endex^ khamar Ijek/iir, 'a choice wine.' Jonathan 
 agrees with Onkelos, but adds " If old wine cannot be found, let wine of forty days 
 be poured out before the Lord." This is the only place where the A. V. gives to 
 shakar the rendering of ' strong 7ci/if;' probably to make the passage agree with 
 verse 14, and with Exo^'. xxix. 40, where wine {yayiii) alone is mentioned. 
 Sliakar may here be taken in its most comprehensive sense, as including all sweet 
 drinks, even yayin in its sweet condition ; or the injunction may be rer.d as a per- 
 mission to use either shakar ox yayin, as might be most convenient. [See Note on 
 Cant. viii. 2.] 
 
 It is not necessary to q lote at length the other passages in this chapter where 
 the word nesek, 'drink-oflfering,' or better, 'libation,' occurs. A reference will 
 sufhce to verses 9, 10, 14, 15, 24, 31. 
 
 Chapter XXVIII. Verse 14. 
 And their drink-offerings shall be half an hin of wine unto a bul- 
 lock, and the third i>art of an hin unto a ram, and a fourth /a^/ of an 
 
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 hin unto a lamb : this is the burnt-offering of every month through- 
 out the months of the year. 
 
 Of wine] Hebrew, joy/w, 'wine'; the Lxx. oinou, and V. zini, 'of wine.' 
 
 CuAPTKR XXVIII. Verse 17. 
 And in the fifteenth day of this month is the feast : seven days shall 
 unleavened bread be eaten. 
 
 Unleavened bread] Hebrew, malzoth, ' unfermented-cakes ' ; the Lxx., 
 azuma, ' unfermented-things ' ; the V., azyw/j-, 'with unfermentcd things.' 
 
 Chapter XXXII. Verse 9. 
 For when they went up unto the valley of Eshcol, and saw the land, 
 they discouraged the heart of the children of Israel, that they sliould 
 not go into the land which the Lord had given them. 
 
 Unto the valley of Eshcol] Hebrew, ad nakhal Eshkol, 'to the valley of 
 Eshcol.' [See Note on Numb. xiii. 23.] 
 
THE BOOK OF DEUTERONOMY. 
 
 Chapter I. Verse 24. 
 
 And they turned and went up into the mountain, and came unto 
 the valley of Eshcol, and searched it out. 
 
 The valley of Eshcol] See Notes on Numb. xiii. 23, 24. 
 
 Chapter II. Verse 6. 
 Ye shall buy meat of them for money, that ye may eat ; and ye 
 shall also buy water of them for money, that ye may drink. 
 
 The value attached to water in the East is here brought strikingly before us; 
 also the justice which characterized the policy of the Jewish lawgiver. The Edom- 
 itcs were in possession of the wells, and the fluid of life naust be paid for, if money 
 would be accepted. 
 
 Chapter VI. Verse ir. 
 And houses full of all good things, which thou filledst not, and 
 wells digged, which thou diggedst not, vineyards and olive trees, 
 which thou plantedst not ; when thou shalt have eaten and be full. 
 
 Vineyards] llthxQw, kerahmim, 'vineyards.' 
 
 
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 Chapter VII. Verse 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 wine, and thine oil, the increase of thy kine, and the flocks of 
 thy sheep, in the land which he sware unto thy fathers to give thee. 
 
 And the fruit of thy land] Hebrew, u-pkri admahthckah, ' and the fruit of 
 thy soil.' Peri, 'fruit,' is derived ixompahrah, ' to bear, ' and is here used com- 
 prehensively of the three principal productions of the Holy Land, dahgan, tirosh, 
 yitzhar — corn, vine-fru't, and orchard-fruit. 
 
 Thy wine] The Hebrew is vt-tiroshkah, 'and thy vine-fruit.' Onkelos has 
 v'kamrak, 'and thy wine'; the Lxx., tou oinou sou, 'of thy wine.' So the 
 
 
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52 
 
 DEUTERONOMY, XI. I4, 
 
 Syriac. The Arabic, 'as (M1 thy expressed juice.' T\\qY., alquevhidettiiw, 'and of 
 (thy) vintage ' — siiowing that St Jerome recognised the solid character of the sub- 
 stance denoted by liros/i. We have heie tlie advantage of consuking a fragment 
 of the Greek version of Aquila, which was held in high repute for its literal ren- 
 derings. He gives opuiismon sou, 'thy autumnal fruit,' ^ the vine-fruit in its 
 maturity. Tliis agrees witli the various senses of 'to occupy,' or 'possess,' or 
 ' to expel,' borne \>'j yahrash (the root oi iirosh). 
 
 Chaptkr VII. Verse 25. 
 The graven images of their gods sliall ye burn with fire : thou shalt 
 not desire the silver or gold t/tat is on them, nor take /'/ unto thee, 
 lest thou be snared therein : for it is an abomination to the Lord thy 
 God. 
 
 The sin of idolatry was so heinous, and the danger of incurring it so great, that 
 not only were the ol)jects of heathen worship to be burnt, but the idol ornaments 
 were to perish with them, lest their possession should be a snare. This command 
 clearly embodies the principle, that things intrinsically harmless, and even useful, 
 are to be put away when their association with things evil has made them a source 
 of moral peril. What intelligent reader can fail to discern the force with which 
 this principle applies, not only to the use of strong drinks, but also to every custom 
 encouraging their use ? Not merely should the alcoholic idols of Britain be for- 
 saken, but whatever tends to popularize and recommend them is to be studiously 
 renounced. 
 
 Chai'Ter VIII. Verses 7, 8. 
 7 For the Lord thy God bringeth thee into a good land, a land of 
 brooks of water, of fountains and depths that spring out of valleys 
 and hills ; 8 A land of wheat, and barley, and vines, and fig-trees, 
 and pomegranates ; a land of oil olive, and honey. 
 
 V. 8. And vines] Hebrew, ve-gcphcn, * and the vine.' 
 
 And honey] Hebrew, «-^/'i/«j/^ 'and honey.' 
 
 The profusion of water in Canaan, supplied by rain, springs, and watercourses, 
 formed a striking contrast with the state of Egypt, where rain seldom fell, and 
 ivhere the almost exclusive water supply was derived from the river Nile. 
 
 Chapter XI. Verse 14. 
 That 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 wine, and thine oil. 
 
 That THOU mayest gather in] Hebrew, vi-ahsaphtah, from ahsaphy ' loser, pe 
 together,' pointing to the collecting of the solid fruits of the earth. 
 
 And THY wine] Hebrew, ve-tiroshkah, 'and thy vine-fruit.' The Lxx. gives 
 kai ton oition sou^ 'and thy wine'; the V., et vinuni, 'and wine.' The Targum 
 of Onkelos has v'khamrah, 'and thy wine' ; Jonathan's, khamraidon, 'your wines.' 
 The Syriac has 'wine,' and the Arabic 'expressed juice' {etzer). 
 
DEUTERONOMY, XIV. 23, 26. 
 
 55 
 
 Chapter XII. Vkrsf, 17. 
 Thou mayest not eat wiiliin thy gates the tithe of thy corn, or of 
 tliy wine, or of thy oil, or the firstlings of thy herds or of thy flock, 
 nor any of thy vows which thou vowest, nor thy freewill offerings, or 
 heave-offering of thine hand. 
 
 Again we have tirosh as the second member of the triad (com, vine-fmit, and 
 orchard-fruit). The Lxx. keeps to oiiion; the V. returns to viniim. Walton's 
 I'olyglot Version gives, as usual, mtistum (new, unfermented wine) as the Latin 
 equivalent of the Hebrew and Hebrew-Samaritan text ; and with this the Arabic 
 Version agrees {etzer). The word 'eat' (ahkal), applied to the natural triad, 
 confirms the theory of their solid character ; for though we may speak of ' eating ' 
 a meal of which liquids form an unnamed part, we sliould never speak of ' eating ' 
 three things, only one of which was a solid. Even ' eating ' toast-and-water would 
 be an absurd phrase. 
 
 Chapter XIV. Verse 23. 
 And thou shalt eat before the Lord thy God, in the place which 
 he shall choose to place his name there, the tithe of thy com, of thy 
 wine, and of thine oil, and the firstlings of thy herds and of thy flocks j 
 that thou mayest learn to fear the Lord thy God always. 
 
 The \x\m\ here recurs, and tirosh again occupies the second place. The Lxx. 
 repeats its oiiioti, which anciently, however, had a wider sense than mere fluid wine. 
 (See Note on Jer. xl. 10, 12.) The V. follows with its vintim. 
 
 Chapter XIV. Verse 26. 
 And thou shalt bestow that money for whatsoever thy soul lusteth 
 at"ter, for oxen, or for sheep, or for wine, or for strong drink, or for 
 whatsoever thy soul desireth : and thou shalt eat there before the Lord 
 thy God, and thou shalt rejoice, thou, and thine household. 
 
 Or for wine, or for strong drink] Hebrew, u-vay-yayin, u-vash-shakar, 'and 
 for wine, and for sweet drink'; the Lxx., ee epi oino, ee epi sikera, 'or for wine, or 
 for siccra.^ The V. has vinum quoque ei siceram, 'wine also and sicera.'' The 
 Targums of Onkelos and Jonathan read, itba-kkamar kliadath v'attiq, ' fur wine, 
 new and old.' The Syriac has ' for wine and sicera.^ The Arabic has 'for wine 
 and expressed juice' {etzer). Aquila's rendering of sJiakar is the only part of the 
 verse preserved — mcthusmati, which some render 'for an intoxicating drink'; but 
 he may have used methiisina in the strict and original sense of its root vielhuo, ' to 
 drink largely of what is sweet.' [On Shakar, see Prel. Dis., and Note on 
 Lev. X. 8—15.] 
 
 And thou shalt eat them] Hebrew, vt-akaltah, 'and thou shalt eat.' 
 * Them ' is supplied by the English translators, being absent from the text, which 
 reads, 'and thou shalt eat there.' The V. has simply 'and thou shalt eat.' 
 
 ! 
 
 m 
 
 " 1 6 
 
 ^% 
 111 
 
 I 
 
 ;,*<' ■ 
 
 Devout Israelites with their families going up from a distance to the House of God 
 would find it burdensome or impossible to take with them in substance the tithes 
 
54 
 
 DEUTERONOMY, XIV. 26. 
 
 of tlie corn-field, the vineyard, and the orchard, and the firstlings of herd and fold. 
 They were, therefore, iicrniitletl to convert these tithes into money, and on their 
 arrival at the sacred capital to purcliase with this money tilings corresponding to 
 those they could not conveniently convey from tliei.- '.oines. Instead of tirosli and 
 yilzliar, they might buy_jv7j'/« (the juice of tiros/i) and shakar (the juice of other 
 fruits), or 'whatever their soul lusted after' {i.e. if desired in a good, not in an 
 evil sense, for this is here the meaning of ava/i), or whatever their soul 'desired,' 
 —literally, 'asked from itself,' which is the marginal reading. * This comprehensive 
 permission was implicitly limitefl by two conditions, — 1st, that the things so 
 purchased were good in themselves; 2nd, that they were not prohibited by the 
 l.evilical law. It has been held by some that this regulation sanctioned the use 
 of intoxicating drinks ; but, — 
 
 (i) Nothing is said of the inebriating quality of the drinks named; and the 
 permission would have been fully observed by the use of unfermented yayin and 
 shakar. 
 
 (2) It is true that the purchase and consumption of fermented j(7^i7« and shakar 
 are not prohibited ; but, on the other hand, nothing is said against buying and 
 drinking them in an impure and dragged condition. It may surely be presumed 
 that the divine intention had respect to these liquids in their most innocent and 
 'vcll-known nutritious state ; an 1 any departure from the spirit of this arrangement 
 — any abuse of the privilege — could not be chargeable on the Supreme Lawgiver, 
 but on the people themselves. 
 
 (3) The quostinn why the use of intoxicating liquors was permitted, opens up 
 another and distinct line of inquiry, and is similar to many other questions ; such 
 as why polygamy, facility of divorce, slavery, etc., were allowed, and even made 
 the subjects of positive legislation. The words of the Lord (Matt. v. 31, 32; 
 xix. 7, 8) supply the general answer. The evil ' suffered ' was not sanctioned, 
 'commanded,' or blessed by God ; and in regard to intoxicating drinks, intimations 
 were frequently given, by example and precept, from which the discerning might 
 profit, making clear the physical and moral benefits to be secured by abstuience. 
 
 (4) The vulgar notion that this verse embodies a divine prescription to the 
 Israelites to drink freely of intoxicating liquors, along with their households, till 
 their money was expended, though often faithfully carried out, is a dangerous 
 handling of the word of God. Such an interpretation, acted upon by the Jews, 
 must have converted these festivals \: scenes of debauch. No man of ordinary 
 prudence and benevolence would ncnu issue such an unguarded order. Who can 
 jiicture, without a strong moral revulsion, fathers, mothers, and children, of both 
 sexes and all ages, ' rejoicing ' together over flagons of intoxicating fluids ? The 
 Athenians eulogized Amphictyon, one of their kings who raised an altar to the 
 Upright Bacchus, because he taught them to mix their wine with water, and thus 
 diminished the vice of drunkenness ; but it is reserved for the modern advocates 
 of alcoholic liquor to affix to a merciful regulation, designed for the comfort of 
 pious Jews, a meaning which, if carried out, must have resulted in wide-spread 
 dissipation and demoralization, converting a sacred feast into a sottish revel. It 
 
 • On this text Calvin observes: — "A certain sect of heretics, called Manichees, that scorned 
 God's law and the prophets, alleged this present text (Deut. xiv. 26), and similar ones, to show that 
 the God of the Old Testament, as they blasphemously termed Him, was a God of disorder, and 
 such a one as kept no good rule. For, said they, He laid the bridle upon His people's neck, and 
 bade them eat xvliatsoerier tliey liked, and so His intention was to make thera drunkards and gluttons, 
 by encouraging them to eat and drink after that fashion. 
 
 " It is a foul shame to allege this text as a placard for the setting of all lusts at liberty. The 
 words liking, longing, or listing, ought rather to be restrained to ilu things that are lawful, and 
 which God had given them leave to deal with."— vJrr^www on Deuteronomy. 
 
DEUTERONOMY, XVI. 3, 4, 8, 1 3. 
 
 $$ 
 
 is possible tliat tlie permission was abused by some sensual or thouglitless persons 
 (as in later ages was the case with the feast oi I'urini, or lots); but they coukl not 
 jilead that . y abuse arose naturally an'. 'Irectly out of a compliance with the ; pirit 
 or letter /f the law. If tiiey used 'wi'. ..nd stroni; drink' like that whicii atler- 
 waids made priests and prophets to err, the blunder and blame were theirs, and 
 theirs alone. .^ 
 
 Chapter XV, Verse 14. 
 Thou shalt furnish him liberally out of thy flock, and out of thy 
 floor, antl out of thy winepress : of that wherewith tiic Lord thy God 
 hath blessed thee thou shalt give unto him. 
 
 And out of thy winepress] The Hebrew is n-miy-yiijKkah, 'and from thy 
 wine-press' (or vat). Cod. A of the Lxx. >n ; apo tees leenou son, 'from thy 
 l)ress'; but Cod. B reads, afo ton oiitoii sou, ''r ;a thy wine.' The Arabic has 
 'from thy expressed juice' {etzer). The V. has t/ torcidari ttio, 'and from thy 
 press.' The bi)irit of this command was ' F'-ccly ye have received, freely give.' 
 
 Chapter XVI. Ver, : 3. 
 Thou -.halt eat no leavened bread u ith it ; seven days shalt thou 
 cat unleavened bread therewith, even the bread of affliction (for thou 
 ( amest forth out of the land of Egypt in haste) ; that thou mayest 
 remember the day when thou earnest forth out of the land of Egypt 
 all the days of thy life. 
 
 Leavened bread] Hebrew, khamatz, literally, 'fermented thing.' The Lxx. 
 has S7/ ///<"£•;/, 'ferment;' \.\\q\., pane/nfen/ientatuni, ' bread fermented.' 
 
 Unleavened iiread] Hebrew, matzolh, ' unfermentcd cakes.' The Lxx. 
 \\2iS, asiima, ' unleavened things ' ; the V., comedcs absque fermento, ' thou shalt eat 
 without a ferment. ' 
 
 Chapter XVL Verse 4, first clause. 
 And there shall be no leavened bread seen with thee in all thy 
 coast seven days. 
 
 Leavened bread] Hebrew, scor, 'ferment' (or leaven); the Lxx., zumcc, 
 ' ferment ' j the V. , fermentutn, ' ferment. ' 
 
 Chapter XVL Versf G. 
 Six days thou shalt eat unleavened bread : and on the seventh 
 day shall be a solemn assembly to the Lord thy God : thou shalt do 
 no work therein. 
 
 UnI-Eavened bread] Hebrew, maizoth, 'fresh' or ' unfermented cakes ' ; 
 the Lxx. and v., azuma, 'unfermented-things.' 
 
 Chapter XVL Verse 13. 
 Thou shalt observe the feast of tabernacles seven days, after that 
 thou hast gathered in thy corn and thy wine. 
 
 ^^m 
 
 
 \ 
 
56 
 
 DEUTERONOMY, XX. 6, 1 9, 20. 
 
 After iHat thou hast gatherkd in thy corn and thv wine] The 
 Hebrew is be-ahspckah miq-}:;arnckah u-7niyyiqvekah, "in tiiy gathering from thy 
 level [threshing] floor, and from thy hollow place" [where grapes are trodden]. 
 The Lxx. has en to snna^a^ein se ek ton haldnos sou kai apo tecs lecnou sou, ' ' in 
 thy gathering from thy threshing-floor, and from thy press;" the V., quando 
 colli'i:;eris dc area et torculari /ruges tuas, "when thou shall gather thy fruits from 
 the floor and the press." 
 
 Chapter XVI. Verse 16. 
 Three tiines in a year shall all thy males appear before the Lord 
 thy God in the place which he shall choose : in the feast of unleavened 
 bread, and in the feast of weeks, and in the feast of tabernacles : and 
 they shall not appear before the Lord empty. 
 
 In the feast of unleavened bread] Hebrew, h't-khag ham-matzoth, 'in the 
 east of the unfermented-cakes.' The Lxx. reads ton azumOn, the V. azy- 
 orum, 'of unfermented-things.' 
 
 Chapter XVIII. Verse 4. 
 The firstfruit also of thy corn, of thy wine, and of thine oil, and the 
 ftrst of the fleece of thy sheep, shalt thou give him. 
 
 Of thy wine] Hebrew, tirosh-kah, 'thy vine-fruit.' The triad is here re- 
 peated, — cjrn, vine-fruit, orchard-fruit. The Lxx. has sitou, oinou, elaiou, ' of 
 corn, wine, oil;' the Y . , fruinenti, vini, old, 'of corn, wine, oil.' 
 
 Chapter XX. Verse 6. 
 And what man is he that hath planted a vineyard, and hath not yd 
 eaten of it? let him also go and return unto his house, lest he die in 
 the battle, and another man eat of it. 
 
 A vineyard] Hebrew, kerem ; Lxx., ampclona ; V., vineam. 
 And hath not yet eaten of it] Hebrew, vMo khellolo, ' and has not appro- 
 priated it ' (for common purposes). 
 
 Chapter XX. Verses 19, 20. 
 19 'UTien thou shalt besiege a city a long time, in making war 
 against it to take it, thou shalt not destroy the trees thereof by forcing 
 an axe against them : for thou mayest eat of them, and thou shalt 
 not cut them down (for the tree of the field is man's /i/e) to employ 
 f/wm in the siege : ao Only the trees which thou knowest that they 
 de not trees for meat, thou shalt destroy and cut them down. 
 
 Our interpretation of the primeval law of food is strongly confirmed by this 
 passage, and the essential wickedness of destroying the jc/zr^cj of human sustenance 
 and comfort. Tiie idea is tiiat the tree which Clod planted is for itU the children 
 of men who pass by or dwell near, and need its fruit for food — a. permanent supply, 
 
DEUTERONOMY, XXI. 20, 21. 
 
 ^T 
 
 which no temporary exigency must be sufifered to destroy. The Mohammedans to 
 this day observe this law ;and a curious story is related of the Arabian prophet, 
 that when on one occasion in the siege of a fortress, prolonged by the access of the 
 besieged during night to the e/a(e palms outside its walls, he ordered some of his 
 personal followers secretly to cut down these palm trees, his soldiers next morning 
 remonstrated, so that Mohammed had to invent a special commission for the work, 
 which, however, he never afterwards repeated. 
 
 Chapter XXI. Verses 20, 21. 
 30 And they shall say unto the elders of his city, This our son is 
 stubborn and rebellious ; he will not obey our voice ; he is a glutton, 
 and a drunkard. 21 And all the men of his city shall stone him with 
 stones, that he die : so shalt thou put evil away from among you \ 
 and all Israel shall hear, and fear. 
 
 A GLUTTON, ANn A DRUNKARD] The Hebrew is zolal ve-so7<a, ' a profligate and 
 toper.' Zolal is from zaiilal, 'to shake,' 'to shake out' ; hence one who lavishes 
 and wastes what should be husbanded with care. Sova, from sah-va/i, 'to suck 
 up, ' signifies one who soaks or topes. Though the drink (sobeh) would not be neces- 
 sarily intoxicating, dissolute men might be expected to prefer such kinds of soMi as 
 would stimulate their baser nature. The Lxx. has siiinlwlokopdn oinop/iluffei, ' fre- 
 quenting feauts he is wine-flooded'; but in Codex H the copyist first wroit oiiiop/iriigt'i, 
 'wine-parched.' The V. reads, commissalionihus vocat, et luxurirr, alque conviviis^ 
 'he devotes himself to parties, and to luxury, and to feasts.' Onkelos and Jonathan 
 give 'he is a devourer of flesh and a bibber of wine.' Aquila has sumposiazei, 
 'he goes drinking with others.' The Syriac has 'he is immoderate and 
 drunken'; the Arabic, 'he is intemperate and devoted to illicit courses.' Dr 
 Gill notes that "according to the Misnah a glutton and a drunkard is one that 
 eats half a pound of flesh and drinks half a log of Italian wine — a quarter of a pint, 
 — which would be at this day reckoned very little by our grandsons of Bacchus, as 
 Schickard observes, but in an age of severer discipline, in the tender candidates of 
 temperance it was reckoned too much. The Jews seem to refer to this when they 
 charged Christ with being a glutton and a winebibber." 
 
 The laws of some ancient nations — as, for example, the Romans — gave to the 
 fath^^r the power of life and death over his children; but the Mosaic law, as 
 detailed above and in verses 18 and 19, gave the parent tiie right of simply subject- 
 ing a reprobate son to trial for a capital offence, after all ordinary plans of reclama- 
 tion had been tried in vain. As to this law — designed to prevent dishonour to 
 parents and the spread of dissoluteness in society — we have no means of knowing 
 whether it was often, or even ever, enforced. Its operation would certainly be 
 restricted to extreme cases of filial impiety and vice. Matthew Henry's note on verses 
 20 and 21 is instructive: — " lie (the impious son) is particularly supposed to be a 
 glutton or a drunkard. This intimates either (i) that his parents did in a parti- 
 cular manner warn him against these sins, and therefore in these instances there 
 was plain evidence he did not oljey their voice. Lemuel had this ciiarge from his 
 mother, Prov. xxxi. 4. Note, in the education of children great care should betaken 
 to suppress all inclinations to drunkenness, and to keep them out of the way of temp- 
 tations to them ; in order hereunto they should be possessed betimes with a dread and 
 
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 ^.! "5i 
 
 li 
 
 Tif 
 
 
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 Uf, 
 
 tii 
 
 m- 
 
 
 IL 
 
58 
 
 DEUTERONOMY, XXII. 4, 8, 9. 
 
 detestation of these beastly sins, and taught betimes to deny themselves. Or (2) 
 that being a glutton and a drunkard was the cause of his insolence and obstinacy to 
 his parents. Note, nothing draws men into all manner of wickedness, and hardens 
 them to it, more certainly and fatally than drunkenness does. When men take to 
 drink they forget the law (Prov. xxxi. 5), even that fundamental law of honouring 
 parents." As Keil and Delitzsch remark, "those last accusations show the 
 reason for the unmanageableness and refractoriness." 
 
 Chapter XXII. Verse 4. 
 Thou shalt not see thy brother's ass or his ox fall down by the way, 
 and hide thyself from them : thou shalt surely help him to lift than 
 up again. 
 
 A truly benevolent ordinance ; and a man is better (by how much who can cal- 
 culate ?) than an ass or ox. Even to help a brother to regain the services of his 
 beasts is a small thing compared with helping him to regain his health and good 
 name — perhaps his very soul ; and whoever helps the Temperance reformation is 
 thus assisting to rescue thousands fallen by the way, and ready to perish. 
 
 Chapter XXII. Verse 8. 
 When thou bulkiest a new house, then thou shalt make a batde- 
 ment for thy roof, that thou bring not blood upon thine house, if any 
 man fall from thence. 
 
 The battlement was to be erected, not because any person was sure to fall over 
 an unparapeted roof, but in order that the danger of this misfortune should be 
 averted. It was a provision against a form of accident that would otherwise have 
 been possible to all, probable to many, though absolutely certain to none. Such a 
 personal, domestic, and social battlement is the Temperance rule (of which ' the 
 pledge' is the simple definition and verbal expression), and in the complete security 
 it imparts against the disease, vice, sin, and crime of intemperance lies its incom- 
 parable excellence over every other substitute proposed by the wit of man. 
 
 Chapter XXII. Verse 9. 
 Thou shalt not sow thy vineyard with divers seeds : lest the fruit 
 of thy seed which thou hast sown, and the fruit of thy vineyard, be 
 defiled. 
 
 Thv vineyard] Hebrew, karmckah, 'thy cultivated plot.' 
 
 With diverse seeds] Hebrew, kilaim, 'two separated things,' two things of 
 diverse sorts. 
 
 The fruit oe thy seed] Hebrew, hamlaah haz-zem^ 'the fulness of the 
 seed.' 
 
 That kcrem is employed in this passage to designate any distinct portion of cul- 
 tivated land is apparent from the context. One kind of plant or grain, and one 
 only, was to grow in each kercni, — a prohibition designed to act as a practical 
 parable—a sermon in seeds — towards dissuading the Jewish people from those adul- 
 terous connections that would expose them to the divine displeasure. 
 
DEUTERONOMY, XXVIII. 30, 39. 
 
 59 
 
 Chapter XXIII. Verse 24. 
 When thou comest into thy neighbour's vineyard, then thou mayest 
 eat grapes thy fill at thine own pleasure ; but thou shalt not put any 
 in thy vessel. 
 
 Grapes] Hebrew, anahvim, 'grape-clusters.' 
 
 The common road often passed through a vineyard or corn-field, and it was mer- 
 cifully permitted to the wayfarer that he might pluck and eat of the hanging cluster 
 or heavy ear of corn; while, to guard against serious loss to the owner, a sickle for 
 cutting, and a 'vessel' {kcli) for carrying away, the fruit of the field were expressly 
 disallowed. Nevertheless the claim of present and pressing hunger to relief was 
 acknowledged. 
 
 HI 
 
 ■•• \ \\ ?■ -.1 
 
 1^:. 
 
 m 
 
 Chapter XXIV. Verse i\. 
 
 When thou gatherest the grapes of thy vineyard, thou shalt not 
 glean // afterward : it shall be for the stranger, for the fatherless, and 
 for the widow. 
 
 Whe.n thou GAa herest the grapes of thy vineyard] Hebrew, ki thivtzor 
 karmekah, 'when thou cuttest off thy vineyard,' referring to the custom of cutting 
 away the grapes from the vines and placing them in baskets at the time of vintage. 
 
 The benignity of this provision is upon the surface. After a proprietor had cut 
 off such clusters as he thought fit to take away, any he had allowed to remain, or 
 had overlooked, instead of being gleaned by him or his servants, were to be reserved 
 for the stranger, the fatherless, and the widow. To ' remember the poor ' was a 
 lesson legibly inscribed upon the Mosaic economy, though Christianity has given to 
 it a breadth and depth of application unknown before. 
 
 Chapter XXVIII. Verse 30, last clause. 
 Thou shalt plant a vineyard, and shalt not gather the grapes thereof. 
 
 A vineyard] Hebrew, kercm ; "Lxx., avipelona ; V., vincam. The 'grapes * 
 are words interpolated by the Englisli translators, the literal rendering being, " A 
 vineyard thou shalt plant, and shalt not appropriate it," /. e. use its produce. 
 
 Chapter XXVIII. Verse 39. 
 Thou shalt plant vineyards, and dress them, but shalt neither drink 
 <2/"the wine, nor gather the grapes ; for the worms shall eat them. 
 
 Vineyards] Hebrew, kerahmim, 'vineyards.' The Lxx. has ampclotta, the V. 
 viiivam, both signifying 'a vineyard.' 
 
 But shalt neither drink ok the wine] Hebrew, vP-yayin to thishteh, 'and 
 the _)'(7)'/« thou shalt not drink.' The Lxx. reads kai oinon on piesai, the V. ct 
 vinuin non biba, 'and wine thou shalt not drink.' 
 
 PML: i^,. 
 
 II 
 
w 
 
 60 
 
 DEUTERONOMY, XXIX. 6, I9. 
 
 Nor gather the GRArEs] Hebrew, ve-/o tkf'Pgor, ' and shalt not gather.' The 
 A. V. supplies the word 'grapes,' but the construction shows that 'it,' i.e. yayiit, 
 ought to have been tlie word emph^yed to complete the translation. By an easy 
 figure, as some suppose, the expressed juice {yayiit) is put for the vine-fruit itself; 
 if, indeed, it had not originally that inclusive liter j.1 sense, like Cato's vinum, or 
 the command of Gedaliah, 'Gather yeyayin^ (Jer. xl. :o); so alien from the Hebrew 
 mind was the modern notion that grape-juice should not be called yayin until fer- 
 mented ! The Lxx. offers a different reading, oudc euphranthcesee ex autoti, 'nor be 
 gladdened by it,' i.e. the wine (pinoii). The V. has nee collcgis ex ea qutppiam^ 
 ' nor shalt thou gather aught from it ' (vinea, ' vineyard,' understood). 
 
 For the worms shall eat them] Hebrew, hat-tolahath ; Lxx., skoleex; V., 
 vermiluis, ' by worms. ' There is a species of worms peculiarly destructive to vines, 
 called by the Greeks i/u or ix, and by the Romans coiivolvuli and volttees. 
 
 Chapter XXVHT. Verse 51. 
 And he shall eat the fruit of thy cattle, and the fruit of thy land, 
 until thou be destroyed ; which also shall not leave thee either corn, 
 wine, or oil, or the increase of thy kine, or flocks of thy sheep, until 
 he have destroyed thee. 
 
 The triad recurs — daJigan, tirosh, yilzhar, corr, vine-fruit, olive-and-orchard fruit. 
 These products of the soil were all to be swept away by the invaders. For tirosh, 
 the Targums, Lxx., and V. have, as usual, respectively, khomrah, oiiiot:. vinum. 
 
 Chapter XXIX. Verse 6. 
 Ye have not eaten bread, neither have ye drunk wine or strong 
 drink : that ye might know that I ajn the Lord your God. 
 
 Neither have ye drunk wine or strong prink] The Hebrew, ve-yayiit, 
 ve-shakar lo shethithcm. The Lxx. reads, oiiion kai sikera ouk cpicte ; the V., 
 vinum etsiceram non bibistis. Aquila renders shakar by methusma, ' strong drink.' 
 The T. of Oukelos reads, ' wine, new and old, ye did not drink' ; but Jonathan's 
 gives 'wine and neat (undiluted wine), khamar u-marat/i, ye drank not.' 
 
 From this verse we learn that during their desert journeyings of forty years the 
 people of Israel abstained (lomali kinds of yayi/t and s/iakar, unfermcnted and fer- 
 mented, innocent and inebriating. Hence those 'do greatly err, not knowing the 
 Scriptures,' who either deride abstinence as a novelty, or condemn it as an imprac- 
 ticable or dangerous habit of life. 
 
 Chapter XXIX. Verse 19. 
 And it come to pass, when he heareth tlie words of this curse, that 
 he bless himself in his heart, saying, I shall have peace, though I 
 walk in the imagination of mine heart, to add drunkenness to thirst. 
 
 To Ann] IIel)rew, Liitcihn sephclk, 'with the intention to add,' denoting the 
 reckless purpose of the sensualist. 
 
DEUTERONOMY, XXXII. I4. 
 
 61 
 
 Drunkenness to thirst] Hebrew, hah-rakvak eth-hatz'mda/i, 'the drunken 
 (or satiated) one with the tlfirsty.' So the margin of A. V. Bishop Patrick and 
 others prefer 'the thirsty wi'h the drunken.' The V. reads, ahstimat ebria satien- 
 ton, 'the drunken may consume the thn^sty'; but absumat is a correction of 
 assu/i:it, 'add to,' of the earlier editions. The Lxx. makes God to interfere, 
 /una luee siinapolaee ho /lamartulos ton ananiaiiccton, " in order that the sinner 
 may not destroy the non-transgressor with him. " 
 
 Taking these renderings in their order, (i) the meaning of the A. V. would be 
 that the profligate designs to indulge in drink in spite of, or perhaps in order to 
 allay, the thirst which previous debauches have indu'^ed, according to the proverb, 
 'P>er drunk, ever dry,' and then drink afresh because of the dryness — 'I will 
 seek it yet again.' (2) Of the two literal translations the first implies that the 
 sinner, though drenched with liquor, would join himself to any one who was thirst- 
 ing after it; the secoiid translation, 'The thirsty with the drunken,' expresses an 
 intention to connect the thirsty with the intemperate — to lead the sober astray, 
 (5) The Vulgate version implies that the tippler vaunts that he shall consume all 
 thirst; "or it may be referred to the root of bitterness spoken of before, which, 
 being drunken with sin, may attract, and by that means consume such as thirst 
 after the like evils"; or it may refer to the seduction successfully practised by the 
 evil on the good. [See the Douay Version, with Notes by Drs Ilaydock and 
 liusenbeth.] (4) The Lxx. differs widely from all these renderings, and, without 
 any allusion to i:itemperance, intimates that the impious boaster sliould be the sub- 
 ject of Divin. .^uii'->nment in order to prevent him involving the innocent in his own 
 destruction. The Jewish expositors give the passage a spiritual application. 
 
 Chapter XXXII. Verse 14. 
 Butter of kine, and milk of sheep, with fat of lambs, and rams of 
 the breed of Basban, and goats, with the fat of kidneys of wheat; and 
 thou didst drink the pure blood of the grape. 
 
 And thou dipst drink the pure blood of the grape] The Hebrew is 
 ve-dam aiiahv tishtek khahmer, "and the blood of the grape-cluster thou shalt drink 
 — /<7/(;///«^;- (foaming)." [See Prel. Dis.] As the verb /■^fl/^/wa;' signifies 'to foam' 
 or ' boil,' khahmer, in this passage, describes the foaming appearance of the juice 
 as it rushes, before fermentation, from the trodden clusters ; so the cognate Chaldee, 
 khamar and khanirah — a sense perfectly consistent with the application of the same 
 word to the turbid and foaming liquor (///r/w^^'fermentation. The Lxx. rendering is 
 kai aima staphulees epien oinon, 'and blood of grape he drank — wine.' The 
 Complutensian Edition gives epinon, 'they drank.' The V. is et sanguinem uvw 
 biberct meracissimtttn, 'and he might drink the purest blood of the grape.' Aquila 
 translates khahmer by ansteeron, ' rough. ' The T. of Onkelos is metaphorical — 
 ' The blood of their mightiest was poured out like water ' ; that of Jonathan is 
 hyperljolical — "They shall draw out one kor [seventy-five gallons] of led wine 
 (Maw(Z^j«wrt^) from one grape-cluster" ! The Jerusalem T. is more moderate — 
 " They shall drink a cup {kos) of wine from one grape-cluster." 
 
 Among the blessings of the good land that the Israelites were • to go up and 
 fossess' was the blood of the grape, which in its unfcrmented, imcornipted 
 
 
 ii 
 
 
 I .: ]' 
 
 ... m 
 
 \l\ « if*. ,„ 
 
 I i 
 
 i 
 
 i- 111 
 
w 
 
 62 
 
 DEUTERONOMY, XXXII. 32, 33. 
 
 state is proved, by chemical analysis, to constitute one of the most perfect of 
 alimentary substances — to be really food and drink in one, and therefore well 
 worthy to rank with the " butter of kine, milk of sheep, fat of lambs, and the fat of 
 kidneys of wheat." 
 
 Chapter XXXII. Verses 32, 33. 
 32 For their vine is of the vine of Sodom, and of the fields of 
 Gomorrah : their grapes are grapes of gall, their clusters are bitter: 
 33 Their wine ts the poison of dragons, and the cruel venom of asps. 
 
 The Hebrew reads, ki mi(;-gephcn Sedom gnphnahm, umish-shadmoth ''Amorah; 
 auahvdimo invai rosh ; ashkdoth vicroroth laliino ; khamath tanninim yaynahm, 
 z'rosh pcthahnim akzar : " for of the vine of Sodom (is) their vine, and of the fields 
 of Ciomorrali ; their grape-bunclics (are) grape-bunches of gall ; (their) clustered- 
 branches (are) bitter to them ; tlic intlaming-heat of serpents (is) their wine, and the 
 virulent gall of vipers." The Lxx. is as follows: — ek gar ampclou Sodomon hec 
 ainpdos auton, kai lice klceinatis aiiliJn ek Gomorrhas. [I/ee (Codex A)^ staphulee 
 auton staphulee cholees, botriis pikrtas aiitois. Thiimos drakontiiii ho oinos anion, 
 kai tliuinos aspidon aitiatos: "for from the vine of Sodom (is) their vine, and their 
 vire-branch from Gomorrah. Their grape (is) a grape of gall, a cluster of 
 bitterness theirs. Their wine (is) fierceness of dragons, and tiic incurable fierce- 
 ness of asps." 
 
 The versions of Symmachus and Theodotion have been lost, and all that remains 
 of Arjuila's are tlie concluding words, kai kephalce basiliskOn asplanchiios — 'and the 
 unpitying head of basilisks' [a venomous species of reptile]. The V. runs thus: — 
 Devinea Sodomorum vinca eorum et dc ^iilmrban GomorrhcE ; tiva eonim nvafdlis, 
 el hotri amarissuni. Fel draeoinim vinum coi um et veuemiin aspidum insanabilc — 
 "Of the vineyard of Sodom is their vineyard, and of the district of Gomorrah; 
 their grape (is) the gi-ape of gall, and (their) clusters (are) most bitter. The gall 
 of dragons (is) their wine, and the incurable poison of asps." All the Targumists 
 give to tlie passage a figurative colouring. Onkelos has "even as the punish- 
 ments of the people of Sodom will be tlieir punishments, and their overthrow as 
 (that) of the people of Gomorrah. Their torments (shall be) most grievous as 
 the heads of adders, and the retribution of their works as /Wi?«. As the gall of 
 dragons (shall be) the end of their revenge, and as the head of cruel asps." Jona- 
 than reads, " Because the works of this people are like the works of the people of 
 Sodom, and their counsels like the counsels of the people of Gomorrah — their 
 thoughts are as evil as the heads of basilisks, — therefore their retribution shall be 
 desolating, and with bitterness afilicting them. Behold, as the venom of serpents 
 when they go forth from their wine ; such shall be the bitter cup of malediction 
 wiiich they shall drink in the day of their vengeance, and as the heads of cruel 
 basilisks." The Jerusalem T. reads, " Since the works of that people are like to 
 the works of the people of Sodom, and their thoughts like to the thoughts of the 
 people of Gomorrah, their works shall be made desolate, and with bitterness shall 
 they afflict them. Sin".e *he poison of that people is like to the poison of serpents 
 in the time when they uilnk wine, and their wrath is like the heads of cruel 
 asps." To understand the Targimiists' versions we must recollect that according 
 to an ancient belief serpents were verj' fond of wine, the drinking of which rendered 
 their poison more intense. 
 
}m 
 
 DEUTERONOMY, XXXII. 32, 33. 
 
 63 
 
 1.1 ' 4 
 
 V. 32. Their vine is of the vine of Sodom] The margin of the A. V. reads, 
 ' or worse than the vine of Sodom ' ; and the Hebrew min readily takes either tiie 
 conjunctive sense 'of — 'their vine is of [derived from] the wine of Sodom,' — or 
 the disjunctive sense 'away from ' — ' their vine is away from [/. ^. worse than] the 
 vine of Sodom.' The former rendering seems more accordant with the succeeding 
 clause, — 
 
 And of the fields of Gomorrah] The llchrcw s/ie(/(7wa/i (plural shaJmoth) 
 siynifies land sown or planted. The rendering of the Lxx. , klccina, 'offshoot' 
 or 'vine-branch,' does not well agree with the context in most other passages — 
 2 Kings xix. 16; xxiii. 4; Isa. xvi. 8; xxxvii. 27; Jer. xxxi. 40; Ilab. iii. 17. 
 
 GuAi'F.s OF gall] The Hebrew rosh is translated in the l.xx. and V. by 
 words denoting, specifically, ' gall,' and generically, 'poison.' Gesenius thinks it 
 meant the poppy, but the connection implies some poisonous berry of a bitter 
 taste. 
 
 V. 33. Their wine IS THE poison OF dragons] The Hebrew /(7/«w<7//, 'heat,' 
 obtains the force of 'poison, or that which burns the bowels' (Gesenius). See 
 Notes on Psa. Iviii. 5, and Hos. vii. 5. Figuratively, kltamah designates ardent 
 passion, such as 'rage,' 'fury,' 'wrath,' and is so applied in Gen. xxvii. 44; 
 To!) xxi. 20; Isa. li. 17; Jer. vi. 11, and xxv. 15. Tanninim, rendered 'dragons' 
 in the A. V., signifies any very lengthy animals = monsters, and here refers to 
 huge %cnomous reptiles common in arid countries. 
 
 The cruel venom of asi's] Hebrew, rosh petJiahttim alczar. It is hard to 
 say \\\\y rosh, in verse 32, should have been translated 'gall,' and in verse 33 
 ' venom ' ; perhaps it was in deference to the same inconsistency in the Lxx., which 
 gives both choice (gall) and t/itiinos (fierceness or rage) ; and in the V., which has 
 both /c'/ (gall) a.nd z'ent'ru in (venom). What is more curious in authorities is (as 
 tlie reader may see by looking back), that Aquila and the Targumists understood 
 by ros/i, in this place, not 'poison ' at all, but 'head ' — a translation which by no 
 means imparts clearness to their versions. Probably the poisonous substance here 
 called rosh received its name from the head (rosh) of the berry containing it ; or 
 (as some think) because the poison of the serpent is secreted in its head. By 
 ' asps ' are meant some species of deadly adder or viper, whose poison, because 
 quickly fatal, is described as ahzar, 'fierce,' or 'virulent.' The Lxx. aniatos, 
 and V. insanabilc, 'incurable,' represent the effect rather than the quality of the 
 poison. The A. V. ' cruel ' is emphatic, but too expressively moral to be applied 
 to a physical poison. 
 
 g 
 d 
 
 On the phrases 'vine of Sodom,' 'their vine,' and 'their wine,' it may be 
 remarked, — 
 
 I. There is no historical record concerning the kind of vine cultivated around 
 Sodom and Gomorrah, but growing in such a bituminous soil it would probably 
 possess peculiar qualities, the memory of which was handed down by tradition 
 for ages. The vine of Sodom may even have survived the overthrow of the 
 cities of tie plain. 
 
 Some commentators suppose a designed reference to the plant which bore the 
 fruit known as 'apples of Sodom,' and described by Josephus as of a beautiful 
 appearance, but crambling to dust when plucked. Fruit of this sort, the inside of 
 which an insect [tcnthrado) reduces to dust, leaving the outside skin fair and attrac- 
 tive, has been found by modern travellers near the Dead Sea. 
 
 
 \ Al. 
 
 V ' 
 
 0:; 'i ' 
 
 
 
 ■I 
 
 ii 
 
^r 
 
 64 
 
 DEUTERONOMY, XXXII. 37, 38, 42. 
 
 2. It is obvious that Moses, under the similitude of a Sodom-lii<e vine, grapes of 
 gall, bitter clusters, wine like serpent-poison and deadly adder's gall, furnishes a 
 moral poitraiture of Israel's rebellious state. The vine of Sodom marks their 
 degenerate character, its bitter and poisonous fruit their vicious tempers, and its 
 venomous wine their ii.jurious conduct towards the saints and prophets of God ; but 
 it is extremely unlikely that such images would have been borrowed from merely 
 traditional or fictitious objects. The entire passage appears to glance retrospec- 
 tively at the manufacture and use of powerfully intoxicating compounds familiar to 
 the people of Sodom, the knowledge of which may have been transmitted to much 
 later times. The figures themselves are a tacit but striking warning against 
 inflaming drinks : no innocent substances, no 'good (dietetic) creatures,' could have 
 furnished such symbols to the poet-prophet of Israel. As the passage is part of a 
 Hebrew poem, we may be permitted to convert it into English verse : — 
 
 Their vine from .Sodnm draws its birth, 
 Kearcd in Gomorrah s putrid earth ; 
 Their chistercd grapes are nought but gall, 
 Their stalks are bitterness to all ; 
 Their wine huge ru|)tiles poison makes, 
 And fiery gall of hooded snakes. 
 
 Chapter XXXII. Verses 37, 38. 
 
 37 And he shall say, Wln^re are their gods, their rock in whom they 
 trusted ; 38 \\'liich did eat the fat of their sacrifices, and drank the 
 wine of their drink-offerings? let them rise up and help you, atidhQ 
 your protection. 
 
 And drank the wine of their drink-offerings] Hebrew, yishtu yayn 
 nesikahm, ' and drank the wine of their libations.' So Lxx. and V. 
 
 The wine poured out before the heathen idols was figuratively supposed to be 
 drunk by them ; and Jehovah is represented as asking His faithless people what 
 had become of those gods who had eaten and drunk (/. e. accepted) their offerings, 
 luid then deserted them in the hour of their need. 
 
 Chapter XXXII. Verse 42. 
 
 I will make mine arrows drunk with blood, and my sword shall 
 devour flesh ; arid that with the blood of the slain and of the captives, 
 from the beginning of revenges upon the enemy. 
 
 The Hebrew reads, ashkir khitzai mid-dahm, * I will satiate (drench) my arrows 
 from blood'; the Lxx., methuso ta belee mou apIChaimatos traumation, 'I will 
 drench my darts from the blood of the wounded'; the V., inebriabo sagittas 
 vieas sanguine, 'I will inebriate my arrows with blood.' The T. of Jonathan 
 gives 'I will drench my arrows in the blood of their slain.' The Hebrew ashkir 
 comes from shahkar, ' to drink freely' of any sweet drink, and hence to be in- 
 toxicated if the drink is fermented. In this passage the figure is confined to the 
 idea of repletion, the Divine arrows being described as made to drink till they are 
 soaked with the blood of those who fell under them, so great should be the 
 slaughter of the guilty. 
 
DEUTERONOMY, XXXIII. 28. 
 
 65 
 
 Chapter XXXIII. Verse 28. 
 
 Israel then shall dwell in safety alone : the fountain of Jacob shall 
 he upon a land of corn and wine ; also his heavens shall drop down 
 dew. 
 
 The fountain of Jacob] Hebrew, ain Yaaqm', 'the fnnntnin (nr rye) c-f 
 Jacob.' As the same Hebrew word signifies 'eye' and 'fountain,' the versions 
 dilTer. The Targumists take it in the sense of overflowing 'benediction.' 
 
 Upon a land of corn and wine] Hebrew, d-eretz dahgan va-tirosh. This 
 and the previous clause are rendered by the Lxx. epi gees Jakob, epi sito kai onto, 
 'upon the land of Jacob, upon corn and wine.' The V. has ocitlns yacob in terra 
 f rumen ti et vini, 'the eye Jacob in a land of corn and wine.' The Syriac gives 
 the usual triad — 'the fountain Jacob in a land of corn, and wine, and oil.' The 
 Arabic reads, 'of expressed juice' (etzer). By 'fountain' many commentators 
 understand 'offspring' — his posterity spread like the waters of a fountain. If we 
 read 'eye,' then it is a figure of the patriarch gazing with delight on the fruitful 
 land prophetically stretched out before him. 
 
 ; il'al'E '> 
 
 m' 
 
t II 
 
 THE BOOK OF JOSHUA. 
 
 Chapter V. Verse ii. 
 
 And they did eat of the old com cf the land on the nioiTOw 
 after the passover, unleavened cal.es, and parched corn in the self- 
 same day. 
 
 Unleavened cakes] Hebrew, matzoth, 'unfcrmented cakes.' 
 
 The phrase ' selfsame day ' seems to indicate the eagerness with which the people, 
 sick of the manna, desired to eat tlic fruits of this long-promised land. It is 
 added, * And the manna ceased '; teaching us that miracles of feeding are not works 
 of supererogation, but disappear when the ordinary supplies of Providence are 
 availalile. For the right use of these natural supplies men are as responsible as 
 for the miraculous gifts, and for their abuse (by changing them) as sinful as the 
 discontented Jews who loathed ' the bread from heaven.' 
 
 Chapter IX. Verse 4. 
 
 They did work wilily, and went and made as if they had been 
 ambassadors, and took old sacks upon their asses, and wine bottles, 
 old, and rent, and bound up. 
 
 And wine bottles] Hebrew, va-nodoth yayin, ' and bottles of wine'; L.\x., 
 askous oinou, 'skin bottles of wine'; V., utres vinarios, 'wine-bags.' 
 
 Chapter IX. Verse 13. 
 
 And these bottles of wine, which we filled, were new; and, behold, 
 they be rent : and these our garments and our shoes are become old 
 by reason of the very long journey. 
 
 And these bottles of wine] Hebrew, ve-alkh nodoth hay-yayitt, ' and these 
 bottles of the wine'; the Lxx., kai outoi oi askoi ton ohioit, 'and these skin 
 bottles of the wine'; the V., uircs vini, ' bags of wine.' 
 
JOSHUA, XXIV. 13. 
 
 67 
 
 Chapter XV. Verse ii. 
 
 And the border went out unto the side of Ekron northward : and 
 the border was drawn to Shicron, and passed along to mount liaalah, 
 and went out unto Jabneel ; and the goings out of the border were at 
 the sea. 
 
 Shicron] Hebrew, S/iikron, 'drinking' or 'drunkenness.' Shicron was a 
 town on the northern border of Jiidah. The reason of its name can only ])e 
 conjectured. It may have liad some relation to the abundance of sliakar, ' sweet 
 drink,' obtained from neiyid^ouring pahn trees, or from theindalgenceof the people 
 in shakar, when not always safe to be dnmk [see Note on John iv. 5], or, possibly, 
 some famous drinker may have founded the city, whose name became a memorial 
 of his intemperance. 
 
 I' .'5' 
 
 ''-.ri^ 
 
 Chapter XXIV. Verse 13. 
 
 And I have given you a land for which ye did not labour, and 
 cities which ye built not, and ye dwell in them ; of the vineyards and 
 oliveyards which ye planted not do ye eat. 
 
 The Ylfthxew, kerahmiin vS-sait/iii>i, signifies 'vineyards and olive trees'. The 
 Lxx. has amj>el6nas kai elaioims ; the V, , vineas et olivetas. 
 
 
 ■;: ■ '< 
 
 
ii'if 
 
 THE BOOK OF JUDGES. 
 
 Chapter IV. Verse 19. 
 
 And he .said unto her, Give me, I pray thee, a little water to drink ; 
 for I am thirsty. And she opened a bottle ot" milk, and gave him 
 drink, and covered him. 
 
 Chapter V. Verse 2$. 
 
 He asked water, a/u^ she gave /n'm milk ; she brought forth butter 
 in a lordly dish. 
 
 Milk] Hebrew, khahlahv, 'milk'; \\\G\.y.\., :^t-ila ; the V., lac. 
 
 Gutter] Hebrew, khemah, Mnitter-milk'; tlie Lxx., boutnroii ; \.\\c\., liii/yniin. 
 It was the kind of milk best suited to assuage the warrior's tliirst. Some critics 
 read 'cream,' or milk from which tlie tream was not separated. Some think that 
 both a fluid and a more solid form of milk were given to Sisera. Butter was not 
 used by the ancients, nor is it used by the Orientals of the present d.ay excejit medi- 
 cinally. Utterly unsupi)orted is the notion that Jacl gave Sisera camel's milk which 
 had fermented, in order that he might be thrown into an intoxicated stupor. J. D. 
 Michaelis, who had referred to Niebuhr as a witness for the intoxicating property of 
 camel's milk, is contradicted by Rosenmuller, who observes, " Dicit potius Nio 
 bulirius laccamelinum Arabibus, salubre el refrigerans haberi" (Niebuhr rather says 
 that the milk of the Arabs' camel is healthy and refreshing). It is not always that 
 an erring Michaelis has a critical Rosenmiiller on his track. It is not certain, creven 
 probable, that Jael resolved upon Sisera's death till he had fallen asleep. His re- 
 quest for no beverage but water, 'for I ai- thirsty,' is an example by which modem 
 soldiers might profit. "Some think," says Dr Gill, "he did not ask for wine 
 because he knew the Kenites did not drink any, and so of course kept none in 
 their tents ; but though this was the custom of the Rechabites, who were the same 
 with the Kenites (Jer. xxxv. 8), yet it is very probable the custom had not obtained 
 among them, since it was enjoined by Jonadab their father, who lived in the time ot 
 Jehu (2 Kings x. 15) : * She opened a bottle of milk, and gave him to drink,' which 
 she did rather out of courtesy, being a better liquor, or with design to throw him 
 into a sleep, which milk inclines to, making heavy, as all the Jewish commentators 
 observe ; though Josephus has no authority to say, as he does, that the milk she 
 gave him was bad and corrupt." Dr Gill is too hard on Josephus, who states 
 that the milk (gala) was diephthoros eedet\ which Rosenmuller considers to mean 
 'acid already,' but not therefore bad to drinL 
 
JUDGES, IX. 12, 13. 
 
 r>i 
 
 Chapter VI. Verse 19. 
 
 And Gideon went in, and made ready a kid, and unleavened cakes 
 ol an ephah of flour : the flesh he put in a basket, and he put 
 the broth in a pot, and brought // out unto him under the oak, and 
 presented it. 
 
 Unleavened cakes] Hebrew, matzoth, ' unfcrmenltd cakes.' [The s.ime 
 word occurs in verse 20, and twice in verse 2r, and is correctly translated in each 
 case 'unleavened cakes,' and not 'unleavened bread,' as in most other places of 
 
 the A. v.] 
 
 CiiArxER VII. Verse 25. 
 
 And they took two princes of the Midianites, Oreb and Zeeb ; and 
 they slew Oreb upon the rock Oreb, and Zeeb they slew at the wine- 
 press of Zeeb, and pursued Midian, and brought the heads of Oreb 
 and Zeeb to Gideon on the other side Jordan. 
 
 At the WINEPRESS OF Zeer] Hebrew, vS-ycqcv Zeab, ' in (or at) the wine- 
 press of Zeeb,' He may have taken refuge inside the press, hoping to be concealed 
 till the pursuit was relinquished. 
 
 Chapter VIII. Verse 1. 
 
 And he said unto them. What have I done now in comparison of 
 you ? Is not the gleaning of the grapes of Ephraim better tlvan 
 
 the vintage of Abi-ezer ? 
 
 The GLEANING OF THE GRAPES OF Ephraim] Hebrew, olioth Ephraim, 
 'the gleanings of Ephraim.' The words 'of the grapes' in the A. V. are not in 
 the Hebrew, but the sense is the same. 
 
 The VINTAGE OF Abi-ezer] Hebrew, batzir Abiezer. Balzir, 'vintage,' from 
 bahtzar, ' to cut away' ; hence the cutting off of grapes when ripe = *he vintage. 
 
 The country of Ephraim was so prolific in grapes, that gleaning them after the 
 regular grape-gathering was more profitable than to pluck the vineyards possessed 
 by the descendants of Abi-ezer, This fact passed into a proverb to illustrate the 
 superiority of some men's small actions over the greatest actions of others. 
 
 \ t 
 
 Chapter IX. Verses 12, 13. 
 
 " Then said the trees unto the vine, Come thou, and reign over 
 13 And the vine said unto them. Should I leave my wine, which 
 cheereth God and man, and go to be promoted over the trees ? 
 
 us, 
 
 V. n. Unto the vine] Hebrew, bag-gapketi, 'to the vine.' 
 
 V. 13. And the vine said unto them] Hebrew, vat-iomer lahhem hag- 
 
 gepheii, ' said to them the vine. ' 
 
 Should I leave my wine, which cheereth God and man] Hebrew, 
 
 hekhadalti eth-tiroshi hamsaiumHakh elohim va-aitahs/tim, ' should I leave my 
 
 Kt, 
 
w 
 
 70 
 
 jaDGEs, IX. 27. 
 
 /irosA (fruit), wliich gladdens gods and men?' The Lxx. has vicf apoleipsasa ton oinon 
 vtoit ton euphrainonta t/ieon hii antliropous, 'should I not be forsaking my wine, 
 which rejoices God and men?' The Aldine and Complutensian editions of the 
 I,xx. read, fo« oinon [the Compl. ed., by a singular clerical error, has oikon, 
 ' house '] moii tern eiiphrosnncen, ton theou kai tun anthropun, ' my wine the joy 0} 
 God and of men.' Codex A has apheisa ton oinon mou tccn enphrosnnccn ton para 
 ton theou kai iOn anthropon, * leaving my wine the joy of those with God and rncn.* 
 Tiie Y. has numqnid possnm desereri viniim maim quod httijicat Deum et homines, 
 'how can I forsake my wine, which delights God and men?' The Syriac and 
 Y\rabic versions translate iiros/ii, 'my fruit.' Jonathan has 'How should I forsake 
 my wine {k/iamri), from which the princes make their libations before the Lord, 
 and in which they (ake delight?' 
 
 God and man] The Hebrew elohim and anahshim are both in the plural, and 
 it iias been thought that as Jotham related the parable to idolaters he intended 
 by elohim the gods they worshipped. Others have suggested that by elohim and 
 anokshim a contrast is designed between men of rank and the common people, so 
 that the clause would then read, 'which cheers the high and low.' 
 
 In this parable, the most ancient on record, the vine is represented as refusing to 
 liecome king over the other trees ; and, as in tiie case of the olive and the fig tree, 
 the refusal is based on the impropriety of renouncing its own natural produce 
 and function for the sake of mere supremacy and honour. 
 
 Better be useful than ambitious, is the moral of this apologue. The vine speaks 
 of what appertains to itself — \\.iitirosh, — just as the olive had spoken of its 'fatness,' 
 and the fig tree of its 'sweetness.' From a Temperance point of view it is im- 
 material whether by tirosh be understood tlie solid fruit of the vine, or the delicious 
 juice contained in the ripening clusters, — the 'imprisoned wine' {ho oinos pepedee- 
 menos), as Anacreon styles it. For reasons already assigned, 'vine-fruit' is the best 
 English equivalent. The vulgar opinion that an intoxicating liquor is spoken of 
 because it is said to ' cheer God and man' does violence to the passage. God can 
 only be pleased by the fruit of the vine as the work of His power and the gift of 
 Mis goodness ; and man is cheered, first by the sight, and afterwards by the use of 
 it as a part of his daily food. The supposition Uiat nothing can ' cheer' except it 
 be of an intoxicating quality is not more sensual than it is absurd. The very word 
 employed in this passage, samdakh, translated 'to cheer,' occurs as a noun in I\sa. 
 iv. 7 — "Thou hast put gladness [simkhali] into my heart more than in the time when 
 their corn (deghatnim) and their wine (tiroshani) increased." This verse at once 
 refutes the alcoholic gloss, and tln-ows light upon the parable itself. The increase 
 oi corn and tirosh cheers the husbandman, but the favour of God gives greater cheer 
 to the humble and trustful soul. 
 
 Chapter IX, Verse 27. 
 
 And they went out into the fields, and gatliered their vineyards, 
 and trode the grapes, and made merry, and went into the house 
 of their god, and did eat and drink, and cursed Abimelech. 
 
 And oathf.red their vineyards] Hebrew, vay-yivtzent eth-karmaihcm^ 
 'and cut off (stripped) their vineyards,' i.e. cut off tiie fruit from the vines. 
 
NMfi 
 
 IPl 
 
 JUDGES, XIII. 2—7, 13, 14, 24,25. 
 
 71 
 
 And trode the grapes] Hebrew, vay-yiJrekit, 'and they trodc' — Ihc A. V. 
 properly printing the words 'the grapes' in italics to denote that they are added to 
 complete the sense. 
 
 And made merry] Hebrew, va-yadsti hiUulim, 'and they made songs' (so 
 the margin of the A. V.), i.e. sang vintage songs. Gesenius suggests 'offered 
 public thanksgivings.' The I.xx. transfers the Hebrew word, kai epoiccsan 
 JUlouliin, 'and they made Ellcitlhu.'' The V. has ct faclis cantcintiiim choris, 'and 
 companies of singers having been formed.' 
 
 And did eat and drink, and cursed Aiumelech] Hebrew, vay-yokdu 
 vay-yishtu vayqallu ctIi-Ahit)idck, 'and they ate and drank, and cursed Abimelech. ' 
 It is not distinctly intimated that this feasting was conducive to the cursing in 
 which the Shechemites indulged, but the rendering of the V. is peculiar, — et inter 
 epidos et fociila malcdicehant Al>imdir/i, 'and between their fcastings and cups 
 they cursed Abimelech.' Probably excited by inebriating liquor, they rioted and 
 boasted with a foolish freedom that cost them dear. 
 
 Chapter XHI. Verses 2—7, 13, 14, 24, 25. 
 
 » And there was a certain man of Zorah, of the family of the 
 Danites, whose name luas Manoah ; and his wife 7Lias barren, and 
 bare not. 3 And the angel of the Lord appeared unto the woman, 
 and said unto her, Behold now, thou afi barren, and bearest not : but 
 thou s'lalt conceive, and bear a son. 4 Now therefore beware, 
 I pray thee, and drink not wine nor strong drink, and eat not 
 any unclean thinyi; : s For, lo, thou shalt conceive, and bear a son; 
 and no razor shall come on his head : for the child shall be a Nazarite 
 unto God from the womb : and he shall begin to deliver Israel out of 
 the hand of the Philistines. 6 Then the woman came and told her 
 luisband, saying, A man of God came unto me, and his countenance 
 loas like the countenance of an angel of God, very terrible : but 
 I asked him not whence he loas, neither told he me his name : 
 7 But he said unto me, Behold, thou shalt conceive, and bear a son ; 
 and now drink no wine nor strong drink, neither eat any unclean 
 thing: for the child shall be a Nazarite to God from the womb to the 
 day of his death. ... 13 And the angel of the Lord said unto 
 I\Ianoah, Of all that I said unto the woman let her beware. '4 She 
 may not eat of any tJiiug that cometh of the vine, neither let her drink 
 wine or strong drink, nor eat any unclean thing: all that I com- 
 manded her let her observe 24 And the woman bare a 
 
 son, and called his name Samson : and the child grew, and the Loud 
 blessed him. 25 And the Spirit of the Lorl> began to move him at 
 limes in the camp of Dan between Zorah and Eshtaol. 
 
 V. 4. Drink not w:ne nor strong drink] Hebrew, v^-al-tishti yayin 
 'Kt-shakar, 'and thou shalt Mot drink wine and sweet drink.' So also in verses 7 and 
 14. The Lxx., Code.K A, has oinon kai nkera i»^ each j.'acc but Codex V> has 
 eiuon kai nictkusnia, 'winr. and st'' ig drink.' The Complutensi.;.! edition has 
 sikeran. In each place tin; V, Iv i vinum et sieeram. The Targumists, as beloir, 
 voiulcrfffr/;/ by 'new wine,' a: d shakar\>y 'old wine.' 
 
 
 ';. i; 
 
 
 " «. 
 
 f >!. 
 
72 
 
 JUDGES, XIII. 2 — 7, 13, 14, 24,25. 
 
 V 14. Of any thing that cometh of the vine] Hebrew, mik-koi asher 
 vafza mig-gfphen hay-yayin, ' from all (anything) that comes forth from the vine 
 of the wine,' i.e. the wine-tree. The Lxx. has ex ainpdoii ton ohion, ' from the 
 vine of the wine.' The V. has simply ex vinea, ' from the vineyard.' 
 
 Samson] Hebrew, S/iims/ion, 'sun-like.' Josephus incorrectly interprets this 
 name by ischuros, 'strong.' The Lxx. gives Sampson as the spelling, which has 
 been extensively followed. 
 
 !' 
 
 I. The partial Nazaritism enjoined by the celestial messenger, with so much 
 emphasis and solemnity, upon tiie mother of Samson, ' Now therefore beware, I 
 pray thee' (ver. 4) ; 'Of all that I said unto the woman let her beware' (ver, 13), 
 is exceedingly noteworthy ; for, passing by the other peculiarities of the Nazarite 
 code, the prohibitive injunction was limited to yayin, s/takar, and the produce of 
 the vine, and to things unclean. Rejecting the idea of an elaborate whim, can it 
 be doubted that reasons of a physiological nature di'>.tated this command ? Unless 
 on the hypothesis of some benefit to her babe, it is inexplicable that she should have 
 been subjected to the dietetic rule of the Nazarites. Modern medical inquiries have 
 made clear the fact, surmised by some ancient philosophers, of the powerful influence 
 of maternal regimen on the uterine condition and future health of children. It 
 seems, therefore, legitimate to conclude that the mother of Samson "'as stringently 
 guarded against iX\ possible use of intoxicating liquors in order that her heroic son 
 might gain the full benefit, not of his own abstinence only, but of hers, from the 
 period of his conception to his birth. That indulgence in the use of strong drink 
 by expectant mothers would be injurious to their olTspring, was known to the 
 learned and wise among the ancients. Plato, Aristotle, Plutarch, etc., have 
 noticed the hereditary transmission of intemperate propensities, and the legislation 
 that imposed abstinence upon women had unquestionably in view the greater vigour 
 of offspring — the vtens sana in corpore sano (healthy mind in a healthy body), — one 
 of the choicest inheritances of the human race. Matthew Heniy aptly remarks, 
 " Women with child ought conscientiously to avoid whatever they have reason to 
 think will be in any way prejudicial to the health or good constitution of the fruit 
 of their body. And perhaps Samson's mother was to refrain from wine and strong 
 ilrink, not only because he was designed for a Nazarite, but because he was 
 designed for a man of strength, which his mother's temperance would con- 
 tribute to." 
 
 1. The Nazaritism of Samson was to be complete and lifelong. Nor is there 
 reason to doubt his fidelity t^^ this part of his vow. In chapter xv. 18, 19, v/e 
 have an .account of one great triumph at the close of which "'he was sore athirst, 
 and called on the Lord," who " clave a hollow place that was in the jaw [or, in 
 Lehi], and there came water thereout ; and when he had drunk, his spirit came again, 
 .nd he revived." [See Note upon this verse.] Would that lesser heroes had been 
 content to ' revive their spirits ' as innocently as did this scourge of the Philistines ! 
 It is not pretended by any advocate of Temperance that Samson's abstinence was 
 the cause of his stupendous strength : ///<?/ was supernatural; yet it may be legiti- 
 mately inferred that this abstinence would not have been enjoined had intoxicating 
 licpiors possessed that invigorating property which has been ascribed to them. The 
 Note in Uagstcr's 'Treasury Bible' (partially quoted under Numb. vi. 3) has 
 this reference: — " It may be here observed that when God intended to raise up 
 Samson by his strength of body to scourge the enemies of Israel, He ordered that 
 from his infancy he should drink no wine, but live by the rule of the Nazarites, 
 
JUDGES, XIII. 2—7, 13, 14, 24, 25. 
 
 n 
 
 because that would greatly contribute to make him strong and healthy, intending, 
 after Nature had done her utmost to form this extraordinary instrument of His pro- 
 vidence, to supply her defects by His own supernatural power." It is incredible 
 that the Most High should have deprived His ' chosen vessel ' of the class of articles 
 necessary, or peculiarly conducive, to the higliest development of his constitution; 
 and an intelligent perusal of this passage would have sufficed to nip in the bud that 
 most pestiferous of physical superstitions, which has associated human energy, 
 vitality, and longevity, v/ith some use of alcoiiolic liquors. Classical literature is 
 not deficient in passages that may compare with the one under consideration. The 
 reader of the 'Iliad' will remember that Homer represents Hecuba as saying to her 
 son Hector, that 'to a weary man wine imparts great strength '—aWr? de 
 kekmecoti menos tnef^a oiitos acxei; .but the hero, wiser on this point than the anxious 
 mother, answers, "Bring me not, honoured mother, the wine, sweet as honey to 
 the soul, lest thou shouldst weaken my limbs, and I should be forgetful of both 
 strength and courage," — 
 
 ^fec nioi oinon, aeire tnetif'hrona, foinia meeter, 
 Alee mcapoguiOsecs, menos d'alkees te lathomai. 
 
 Iliad, Book VI., V. 265-6. 
 
 Pope's note on these lines is striking : — " This maxim of Hector's concerning wine 
 has a great deal of truth in it. It is a vulgar mistake to imagine the use of wine 
 either rouses the spirits or increases strength. The best physicians agree with 
 I lomer on this point, whatever modern soldiers may object to this old heroic 
 regimen. We may take notice that Samson as well as Hector was a water- 
 drinker, for he was a Nazarite by vow, and as such was forbid the use of wine, — 
 to which Milton alludes in his ' Samson Agonistes. ' " Pope proceeds to quote the 
 reply of Samson to the chorus ; but it is better to cite the whole of the lines 
 relating to Samson's abstinence, as they appear in Milton's noble drama. 
 Speaking to himself, the hero says, — 
 
 "Abstemious I grew up, and thrived amain." 
 
 The chorus speaks : — 
 
 ' Desire of wine, and all delicious drinks, 
 Which many a famous warrior overturns, 
 Thou couklst repress ; nor did the dancing ruby 
 Sparkling, outpoured, the flavour, or the smell, 
 Or taste that cheers the hearts of gods and men, 
 Allure thee from the cool crystalline stream." 
 
 To which Samson replies, — 
 
 " Wherever fountain nr fresh current flowed 
 Against the Eastern ray, translucent, pure, 
 With touch ethereal of heaven's fiery red, 
 1 drank, from the clear milky juice allaying 
 Thirst, and refresheil ; nor envied them the grape 
 Whose heads that turbulent licjuor tills with fumes," 
 
 The chorus then responds, — 
 
 " O m.-idness! to think use of strongest wines 
 And strongest drinks our chief support of health. 
 When God, with these forbidden, made choice to rear 
 His mighty cham))ion strong above compare, 
 Whose drink was only trom the liciuid brook." 
 
 3. On verses 24 and 25 Matthew Henry remarks: — " Strong men think them- 
 selves greatly anim.ated by wine (Psa. Ixxviii. 65), but Samson drank no wine, and 
 yet excelled in strength and courage, and everything bold and brave, for he had 
 
 
 m 
 
 ■■ it' 
 
 
 
 f^^ 
 
 
 « 1., 
 
 = I 
 
 tit.) ■ 
 
 m 
 m 
 
TT 
 
 74 
 
 JUDGES, XV. 5, l8, 19. 
 
 the Spirit of God moving him; therefore, ' be not drunk willi wine, but be filled 
 with the Spirit,' who will come to those that are sober and temperate." That 
 Samson's life was not perfect in a moral and spiritual sense is apparent from the 
 liistoric notices preserved to us. This fact, however, gives no support to the 
 popular plea that abstinence is no benefit, since Sepoys, Mohammedans, and other 
 abstainers, are both cruel and impure ; for man being so prone to evil from nature 
 (the inference is inevitably suggested), the greater is the reason Avhy we should sedu- 
 lously guard against further perversion, by renouncing that which, in disturbing his 
 brain, augments his depravity. In spite of his abstinence from ' turbulent liquors,' 
 not because of it, Samson was beguiled ; and while the value of abstinence is not, 
 on Ihat account, lessened, we have clearly impressed upon us the necessity of 
 divine guidance and personal watchfulness in all things, to the well ordering 
 of the Christian life and the growth of the ' inner man ' in all the graces and vir- 
 tues of the Spirit. 
 
 Chapter XIV. Vkrse 5. 
 
 Then went Samson down, and his father and his mother, to Tim- 
 nath, and came to the vineyards of Tininath : and, behold, a young 
 
 hon roared against him. 
 
 To THE viNKYARns OF Timnath] Ilebicw, ad karmai T/iitiniat/iali, 'to the 
 cultivated grounds of Timnath.' 
 
 Chapter XV. Vf.rse 5. 
 
 And when he had set tlie brands on fire, he let them go into the 
 standing corn of the Phihstines, and burnt up both the shocks, and 
 also the standing corn, with the vineyards and olives. 
 
 With the vineyards and olives] Hebrew, ve-ad kerem zaith, ' and to the 
 kcrem of the olive tree.' Here kerctn is applied, not to a vineyard merely, but 
 generically to 'cultivated land'; and the meaning is that the fire kindled by the 
 foxes or jackals sent by Samson into the fields of standing corn, spread beyond the 
 limits of the corn district, and seized upon the plot devoted to the cultivation of 
 the olive. 
 
 Chapter XV. Verses 18, 19. 
 
 18 And lie was sore athirst, and called on the Lord, and said. Thou 
 hast given this great deliverance into the hand of thy servant : and 
 now shall I die for thirst, and fall into the hand of the uncircum- 
 cised ? 19 But God clave an hollow place that 7vas in the jaw, and 
 there came water thereout ; and when he. had drunk, his spirit came 
 again, and he revived : wherefore he called the name thereof En- 
 hakkorc, which is in Lchi unto this day. 
 
 It is not necessary to believe that water came from a hollow place made in the 
 ass's jaw. The marginal reading is ' in Lchi ' ; and as the place where the victory 
 was gained was called Lchi \Lckhi, jaw-bone], the historian intimates that out of a 
 
'M^l 
 
 JUDGi^S, XIX. 19. 
 
 75 
 
 
 small rocky hollow God caused a spring to burst forth, by whose pure water the 
 spirit of Israel's ' mighty champion ' was revived. 
 
 Chapter XVI. Verse 4. 
 
 And it came to pass afterward, that he loved a woman in the 
 valley of Sorek, whose name 7oas Delilah. 
 
 In the valley of Sorek] Hebrew, beiiahkal Sorak, ' in the ravine ot Sorek.' 
 'Die margin of A. V. has ' by the brook of Sorek'; and, as before noticed, many of 
 tlic ravines of Palestine, which are dry in summer, become the beds of deep torrents 
 ill the rainy si ason. The ravine of Sorek was situated near the ravine of Eshcol, 
 liuth famous for the size and luscious quality of their grapes. The fame of this 
 valley is thought to have given a name to some particular kind of wine, or to a 
 wine of special excellence, as early as the days of Jacob. [See Notes on Gen. 
 xlix. II ; Isa. v. 2; Jer. ii. 21.] 
 
 Chapter XVI. Verse 25. 
 
 And it came to pass, when their hearts were merry, that they 
 said, Call for Samson, that he may make us sport. And they called 
 for Samson out of the prison house ; and he made them sport : and 
 they set him between the pillars. 
 
 When their hearts were merry] Hebrew, k\ye/07' libahm, 'when it \,as 
 good to their hearts '=whcn their hearts felt light or cheerful. This is an idiomatic 
 expression, quite different from the phrase used of Joseph and his brethren (Gen. 
 xliii. 34), and from the other used of the Shechcmites (Judg. ix. 27), and rendered 
 'merry.' That tlie mirth of the Philistines, however, on the occasion was stinui- 
 laled by indulgence in strong drink is highly probable. They had come ' to offer a 
 great sacrifice to Dagon,' anil revelry was the general concomitant of idolatrous 
 riles. Tiie expression here employed is in other jilaces distinctly associated with 
 strong drink and drinking excesses. (See Notes on i Sam. xxv. 36 ; 2 .Sam. 
 xiii. 28; Est. i. 10.) Hence Milton maybe acquitted of injustice to this Philis- 
 tian gathcviiig when he puts into the mouth of the messenger the words, — 
 
 " The feast and nnon grew high, and sarrlfice 
 
 Had filled ihcir hearts with mirth, high cheer, and wine, 
 When to their sports they turned." 
 
 To \»liich the semichorus adds that they were — 
 
 " Drunk with idolatry, drunk with wine." 
 
 Chapter XIX. Verse 19. 
 
 Yet there is both straw and provender for our asses ; and there is 
 bread and wine also for me, and for thy handmaid, and for the young 
 man ivhich is witli thy servants : t/iere is no want of any tiling. 
 
 mM *■ 
 
 ■ i 
 
 J m 
 
w 
 
 76 
 
 JUDGES, XXI. 19 — 21. 
 
 Bread and wine] Hebrew, lekhem ve-yayin. The Lxx. has artoi kaioinos, 
 ' loaves and wine ' ; the V. , panem ac viuum, ' bread and wine. ' 
 
 Chapter XXI. Verses 19—21. 
 
 »9 Then they said, Behold, i/iere is a feast of the Lord in Shiloh 
 yearly in a place which is on the north side of Beth-el, on the east 
 side of the highway that goeth up from Beth-el to Shechem, and on 
 the so'.i'ih of Lebonah. 20 Therefore they con:manded the children 
 of Benjamin, saying, Go and lie in wait in the vineyards ; ai And 
 see, and, behold, if the daughters of Shiloh come out to dance in 
 dances, then come ye out of the vineyards, and catch you every 
 man his wife of the daughters of Shiloh, and go to the land of 
 Benjamin. 
 
 V. 19, A FEAST OF THE Lord] Hebrew, kluu^- Yehmah^ * a festival of Jehovah,' 
 = fv festival in honour of Jehovah. This word feast, as distinguished from mishteh, 
 is derived from khahgag, ' to move in a circle,' and signifies the sacred dance per- 
 formed at appointed times. [For the use of khahgag in reference to excess, see Note 
 on Psa. cvii. 27.] 
 
 V. 20. In the vineyards] Hebrew, bak'rahmim, ' in vineyards.' 
 V. 31. Out of the vineyards] Hebrew, min-hak'iahi/iiin, 'from the vine- 
 yards. ' Note the use of tiiin as ' out ' or ' (rom. ' 
 
THE BOOK OF RUTH. 
 
 [It : ;.n 
 
 n 
 
 Chapter II. Verses 8, 9, 14. 
 
 s Then said Boaz unto Ruth, Hearest thou not, my daughter ? 
 Go not to glean in another field, neither go from hence, but abide 
 here fast by my maidens : 9 Z^/ thine eyes />e on the field that they 
 do reap, and go thou after them : have I not charged the young 
 men that they shall not touch thee ? and when thou art athirst, go 
 unto the vessels, and drink of ///«/ which the yoimg men have drawn. 
 . . . 14 And Boaz said unto her, At meal-time come thou hither, 
 and eat of the bread, and dip thy morsel in the vinegar. And she 
 sat beside the reapers : and he reached her parched con/, and she 
 did eat, and was sufficed, and left. 
 
 V. 9. Drink of that which the young men have drawn] The Ilebrew for 
 ' have drawn ' k yisliahun, homs/ia/ia7>, ' to draw water. ' The Lxx. has kai j'itstii 
 othcii can liitiirejwntai ta paidaria, 'and drink of that which tlie youths sliall have 
 drawn of water.' 'I'lie V. is d bibe aquas de qitihus et piieri bibunt, ' and drink tiie 
 waters from wliich also the youths drink.' This wealthy Bethlehemite supi)Iied 
 liis reapers with water, and probably found his harvest work despatched more 
 quickly, and certainly more soberly, than the farmers of England get theirs executed 
 on cider and beer. 
 
 V. 14. In the vinegar] Hebrew, ba-kJiomdz, 'in the fermented drink '—pro- 
 bably sour wine {vi)i-ai::;re ■=■ vinegar), similar to \\\q. posca served out to the Roman 
 legionaries. The Syriac adds she 'dipped the bread in milk,' and the Arabic has 
 'she poured milk upon it' (the bread). Dr Gill remarks, " Vinegar was used 
 because of the heat of the season, as Jarchi and Aben Ezra remark, f' r coohiig 
 and refreshment; and such virtues Pliny ascribes to vinegar as being refreshing to 
 the spirits, binding and bracing the nerves, and veiy corroborating and strengthen- 
 ing ; and it is at this day used in Italy, it is said, in harvest-time, when it is hot, 
 where they also used wine mixed with vinegar and water, as Lavater says; .mid 
 who from a learned physician observes, that reapers instead of wine use vinegar 
 mixed with a great deal of water, which they call 'household wine,' allayed with 
 water; to which if oil and bread be put it makes a cooling meal, good for work- 
 men and travellers in the heat of the sun ; and the Targimi calls it pottage boiled 
 in vinegar. The Romans had an embamma or sauce made of vinegar, in which they 
 dipped tiieir food, and Theocritus makes mention of vinegar as used by reapers. '' 
 
 m 
 
 %M 
 
 
T1 
 
 78 
 
 RUTH, III. 7. 
 
 Chapter III. Verse 7, 
 And when Boa^ had eaten and drunk, and his heart was merry, he 
 went to He down the end of the heap of corn : and she came 
 softly, and uncovered his feet, and laid her down. 
 
 And his heart was merry] Hebrew, 'and he was good as to his heart.' 
 [See Note on Judt,'. xvi. 25.] It is not said what Boaz ate and drank, but tliat he 
 might be meriy without partaking of intoxicants is well known to those who have 
 made the experiment. 
 
Mi 
 
 THE FIRST BOOK OF SAMUEL. 
 
 Chapter I. Verses 9—17. 
 
 9 So Hannah rose up after they had eaten in Shiloh, and after 
 tliey had drunk : (now EU the priest sat upon a seat by a post of the 
 temple of the Lord :) 10 And she 7oas in bitterness of soul, and prayed 
 unto the Lord, and wept sore, n And she vowed a vow, and said, 
 Lord of hosts, if thou wilt indeed look on the affliction of thine 
 handmaid, and remember me, and not forget thine handmaid, but 
 wilt give unto thine handmaid a man child, then I will give him unto 
 the Lord all the days of his life, and there shall no razor come upon 
 his head. 12 And it came to pass, as she continued praying before 
 the Lord, that Eli marked her mouth. 13 Now Hannah, she spake 
 in her heart ; only her lips moved, but her voice was not heard : 
 therefore Eli thought she had been drunken. 14 And Eli said unto 
 her. How long wilt thou be drunken ? put away thy wine from thee. 
 15 And Hannah answered and said, No, my lord, I am a woman of a 
 sorrowful spirit: I have drunk neither wine nor strong drink, but have 
 poured out my soul before the Lord, ic Count not thine handmaid 
 for a daughter of Belial: for out of the abundance of my complaint 
 and grief have I spoken hitherto. 17 Then Eli answered and said, Go 
 in peace : and the God of Israel grant t/ice thy petition that thou hast 
 asked of him. 
 
 V, 9. After they h.vd drunk] The Lxx. has tneta to phagcin aittoits, ' after 
 tliey had eaten,' adding the words, not in our Ilehrew text, 'and she stood before 
 the Lord.' Codex A and the Complutcnsian edition give also, 'and after theyhatl 
 drunk,' and the Complut. ed. omits 'and she stood before the Lord.' The V. 
 \vA-, fiosfijitam comcdenit et biberat, 'after she had eaten and drunk.' So reads 
 the Targum of Jonathan Ben Uzzieh 
 
 V. II. I WILL give him unto THE LORD ALL THE DAYS OF HIS LIFE] This 
 was in effect a dedication of her wished-for son to a life-long Nazaritism. The 
 Lxx. lias a clause not found in the Hebrew text or V. version — kai oiiion kai 
 inel/iiisitia ok pictai, 'and of wine and strong drink he shall not drink.' Philo 
 quotes this clause, and pointedly refers to Samuel as ' cliief of kings and prophets, ' 
 and as a Nazarite for life. 
 
 V. 13. Therefore Eli thought she had been drunken] Hebrew, 
 lishikorah, 'for a drunken woman. ' So the Lxx., eis methuoiisan; and the V., 
 temulentiam (from teinetitm, the old Latin word for intoxicating wine). 
 
 ■t '4' 
 
 ! i 
 
 '1". . ' 
 
 t 
 
 '. iH' 
 
 •I, K% 
 
 \ f 
 
8o 
 
 I SAMUEL, I. 24. 
 
 w 
 
 V. 14. How LONG WILT THOU BE DRUNKEN?] Hebrew, ad-matki tish- 
 takkahrin ; Lxx., heds pote melhuslheesee; V., usgucqitb ebria eris? 
 
 Put AWAY THY WINE FROM thee] Hebrew, hahsiri eth-yaynak niaahlaik ; the 
 Lxx., penelou ton oition sou [Codex A adds apo soii\ kai poreuou ek prosopou kunoii, 
 ' put away thy wine and depart from the presence of the I ord ;' the V. has dii^ere 
 fatilisper vini quo mades, 'get rid quickly of the wine in which thou art steeped.' 
 
 V. 15. I HAVE DRUNK NEITHER WINE NOR STRONG DRINK] Hebrew, ve-yayin 
 ve-shakar lo shathithi, ' wine and strong drink I have not drunk;' the Lxx., kai 
 oition kai methusma ou pepdka, 'and wine and strong drink I have not drunk'; 
 the v., vinumque et omne ^quod inebriare potest nan bibi, 'and wine and what- 
 ever is able to inebriate I have not drunk.' The Ts. read, 'new wine and old 
 I have not drunk.' 
 
 A devout Hebrew matron, sorrowful from want of offspring and the exultation of 
 a rival wife, goes up to the tal)ernacle to pour out her soul before God. Lli, the 
 high priest, observing that her li])s moved, .^nd that she was under deep excite- 
 ment, suspects her of intoxication, a suspicion which he bluntly expresses, jealous 
 111 doubt for the honour of the holy place. She respectfully repudiates the charge, 
 and with so much evident sincerity that Eli not only credits her statement, but 
 bestows on her his pontifical benediction. It may be noted, — 
 
 1. That the readiness with which Eli concludes as to Hannah's inebriation in- 
 dicates a prevailing corruption of morals, which had taken this peculiar form, and 
 had deeply infected even the female population. 
 
 2. That Hannah's disclaimer was associated with a conclusive proof of her inno- 
 cence— 'I have drunk neither wine nor strong drink.' Where this statement can 
 be truly made, drunkenness, in all its degrees, is impossible. The importance of 
 being able to declare this is not small, for the speaker is then sure (as otherwise 
 he may not be) that he is entirely free from alcoholic excitement, which, if short 
 of intoxication, is injurious to body and soul. ' I am not excited by drink,' is a 
 conviction only attainable by abstinence, and not a little consoling under reproach. 
 Hannah, be it noted, did not resort to intoxicating liquor to drive out or drown her 
 sorrows — a striking contrast to the supposed permission in Prov. xxxi. 6, 7. (See 
 Note on that passage.) She souglit comfort not in potations, but in prayer, — ' I 
 have poured out my soul unto the Lord,'— and she received her reward. Would 
 that all our women were like her ! 
 
 3. When Hannah desired not to be counted 'a daughter of Belial' — i.e. a 
 daugliter of wickedness or destruction — she presented a vivid description of every 
 female drunkard, who is so corrupted by drink as to lose all womanly virtue, 
 and to be prepared for every shameful deed. Drunkenness in women is peculiarly 
 odious and horrible, and when it becomes confirmed is well-nigh incurable, except 
 by forcible deprivation of the raging liquor. In order to arrest the spread of this 
 corrosive vice among the women of Christendom, should Christians esteem ab- 
 stinence from its physical cause too great a sacrifice to be volunteered ? 
 
 n 
 
 Chapter I. Verse 24. 
 
 And when she had weaned him, she took him up with her, with 
 three bullocks, and one ephah of flour, and a bottle of wine, and 
 brought him unto the house of the Lord in Shiloh : and the child 
 was young. 
 
I SAMUEL, XIV. 2. 
 
 8l 
 
 Anu a bottle of wine] Hebrew, vS-navd yayin, * and a bottle of wine' This 
 was as an ofTering, togetlier with the flour and the three bullocks (or, as the Lxx. 
 reads, ' one bullock of three years old '). The Lxx. retains the Hebrew word in kai 
 nehel oittou, ' and a ttcbel of wine. ' The V. has el amphora vini, ' and an amphora 
 of wine.' The Roman amphora was a two-handled jar commonly holding seven 
 Engl'sh gallons, but tlie word is here used without any intention of defining tiie 
 size of the Hebrew nebel. 
 
 Chapter VHL Verses 14, 15. 
 
 14 And he will take your fields, and your vineyards, and your olive- 
 yards, even the best of them, and give them to his servants. 15 And 
 he will take the tenth of your seed, and of your vineyards, and give 
 to his officers, and to his servants. 
 
 Your vineyards] Hebrew, ^ar;«a//(c'w, 'your vineyards.' 
 
 Chapter X. Verse 3. 
 
 Then shalt thou go on forward from tlience, and thou shalt come 
 to the plain of Tabor, and there shall meet thee three men going up 
 to God to Beth-el, one carrying three kids, and another carrying 
 three loaves of bread, and another carrying a bottle of wine. 
 
 A BOTTLE OF wine] Hebrew, 7iavel yayin. The Lxx. gives askon oinoit, ' skin- 
 bag of wine ' ; the V. , lagenam vini, ' a flagon of wine. ' 
 
 Chapter XIV. Verse 2. 
 
 And Saul tarried in the uttermost part of Gibeah under a pome- 
 granate tree which is in Migron: and the people that were with him 
 were about six hundred men. 
 
 A pomegranate tree] Hebrew, Rimmon. The Lxx. has hupo teen rhoan, 
 ' under the pomegranate ' ; the V. , sub malogranato, ' under the malegranate. ' 
 But by Rimmon in this passage is probably meant a fortified place which had de- 
 rived its name from the growth of the pomegranate. Concerning this tree the 
 'Treasury Bible' observes, "It is, according to the Linncean system, a genus of 
 the Icosandria Monogynia class of plants, and is a low tree growing very commonly 
 in Palestine and other parts of the East. It has several small angular boughs, very 
 thick and bushy, covered with a reddish bark, and some of them armed with sharp 
 thorns. Its blossoms are large, of an elegant red colour inclining to purple, com- 
 posed of several stalks resembling a rose, in the hollow of the cup; this cup is 
 oblong, hard, purple, having a figure somewhat like that of a bell. It is chiefly 
 valued for its fruit, which is exceedingly beautiful, of the form and size of a large 
 apple, with a reddish rind, and red within ; being full of small kernels, with red 
 grains, replenished with a generous liquor, of which, Sir John Chardin informs us, 
 they still make considerable quantities of wine in the East, particularly in Persia.' 
 [See Note on Song of Sol. viii. 2.] 
 
 I 1 : 
 
TT 
 
 .il'f 
 
 hrii 
 
 h 
 
 83 
 
 I SAMUFJ,, XXV. II, l8. ^6 — }S. 
 
 CiiAPTKR XVI. Vb:rse 20. 
 And Jesse took an ass /ir(/r// with bread, and a bottle of wine, and 
 a kid, and sent ^//rm by David liis son unto Saul. 
 
 And a bottle ok wink] Ilobivw, rc-noil ynyin, ' and a hollle of wine.' 
 
 Chai'TKR XXIT. Vi'.KSK 7. 
 
 Then Saul said unto his servants that stood about him, Hear now, 
 ye IJenjamites ; will the son of Jesse give every one of you fields and 
 vineyanls, and make you all captains of thousands, and captains of 
 hundreds ? 
 
 And vineyards] Hebrew, H-kvahmii)!, 'and vineyards.' 
 
 -3^. 
 
 CitAr-TER XXV. Vr.Rr.ES 11, 18, 36— ^ 
 
 »i .Shall I then take my b^ead, and my water, and my flesh that I have 
 killed for my shearers, and give // unto men, whom I know not whence 
 they be'i . . . 18 Then Abigail made haste, and took two hundred 
 loaves, and two bottles of wine, and five sheep ready dressed, and 
 five measures of parched con/, and an hundred clusters of raisins, and 
 
 two hundred cakes of figs, and laid ///cm on asses. 
 
 36 And Abi- 
 
 gail came to Nabal ; and, behold, he held a feast in his house, like the 
 feast of a king ; and Nabal's heart 7C'(rs nicrry within him, for he 7C'<7s 
 very drunken : wherefore she told him nothing, less or more, until the 
 morning light. 37 But it came to pass in the morning, when the wine 
 was gone out of Nabal, and his wife had told him these things, that 
 his heart died within him, and he became <rs a stone. 3s And it 
 came to pass about ten days c///er, that the Lord smote Nabal, so 
 that he died. 
 
 V. II. And MY water] IIcbrr-,v, vt'-dh-tnamai, ' and my waters '—a Hebrew 
 idiom which the V. preserves, et .u/iur tiicas. The I,xx. singularly reads, kai ton 
 oinon vion, 'and my wine.' Did the f .:>x. translators think that Nabal, being a sot, 
 ironically or figuratively spoke of n''.ie as 'my water'? Aquila gives amphoreis, 
 'jars.' The T. of Jonathan ai'.d the Arabic have 'my drink.' 
 
 V, 18. Two BOTTLES OF vvine] Hebrew, ushnaim 7iivlai yayin. The Lxx. 
 has duo angeia oinon, ' two vases (or vessels) of wine ' ; the V. , duos utres vini, 
 * two leathern bags of wine.' 
 
 A HUNDRED CLUSTERS OF RAisiNs] Hebrew, umaah tzimmuqim, ' and a 
 hundred raisin-clusters '—from tzahviaq, ' to dry up.' The Lxx. reads, kai gomor 
 hen staphidon, 'and one homer of raisins'; but other copies have kai hekaton 
 endesmous, 'and a hundred bunches.' The V. gives et centum ligaturas uvcb 
 passce, ' and a hundred bunches of dried grapes. ' 
 
 V. 36. A feast] Hebrew, mishtch; the L,xx.,potos ; the V., convivium. 
 
 His HEART WAS merry] The Hebrew has the idiomatic 'his heart was 
 good to him.' The Lxx. is literal, agathee, 'good'; the \., jocundum, 'jocund' 
 ' or gay.' 
 
 I 
 
1 
 
 ^ 
 
 mi 
 
 lij. iUi 
 
 I SAMUEL, XXX. II, 12. 
 
 83 
 
 Tor he was vkry drunkkn] The Hebrew is shikkor ad im-od, 'drunken (or 
 drcnclic(l) wilh force '—/'. ^. excessively; the I.XX., kai aittos nielhumi /iri'it 
 sphodviiy 'and he w;is heinf; (hunk, even exceedingly'; the V., oat citim •.hritts 
 itiiiii.'!, 'for ke wf drunk vrry nuich.' 
 
 V. 37. Will N iiiK WINK WAS Cf)N-K oi'T OK Naisai.] Hebrew, v'tzath /uiy 
 yayin min Nabal, 'in the going out of the wine from Nabal ' ; Lxx., Iios 
 txcnci'pwn apo ton oinott iVafial, ' when Nabal had become solicr from Die 
 wine.' The phrase here employed for 'becoming .sol)er ' is reninrkal)le ; it lite- 
 rally signifies 'becoming as an a/'f/ah/rr'—as those are who drink not. The 
 word was often used by the Apostles in after times. [See Notes on the New Tes- 
 tament.] The V. has here c-ii//e i/{:;cssissL-t viiiuin A'ahil, 'when Nabal had di- 
 gested tlr: wine.' 
 
 The phrase 'going out' is singularly accurate, for though perhaps merely in- 
 tended todeseribe the subsidence of the intoxication ]Hodueetl by the wine, it exactly 
 accords with the most recent discoveries of science, that intoxication passes off 
 luraiisc the alcoholic spirit does go out of the body— being expelled from it by 
 all the excretory organs as an intruder into and disturber of the living house 
 which Ciod has ' fearfully and wonderfully made.' 
 
 Nabal may have been prone to folly by his natural temperament and disposition, 
 but his habits of life made the folly chronic and incurable. Free drinking had not 
 (lis])osed him to generosity or justice, and in the morning, after a deijauch, having 
 learnt the danger he had incurred, his nervous system was too enfeebled to recover 
 from the shock it received, and so in ten days he died. 
 
 
 ■ 'A 
 
 m 
 
 '\ 
 
 !!• 
 
 h -^ 
 
 ClIAl'TKR XXVI. Vf.RSE". II. 
 
 The Lord forbid tliat I should stretch forth mine hand agninst the 
 TvORd's anointed : but, I pray thee, take thou now the spear that is at 
 his bolster, and the cruse of water, and let us go. 
 
 And TllK CRUsr. of watkr] Hebrew, ve-cth-tzappakhalh hain-niaiin, ' and the 
 cruse of the waters '^the water-skin. The Lxx. has to)i p/iakon tan hudalos, ' the 
 lentil-shaped vase of water.' Acjuila has aiii^os, 'a vase'; Symniachus, nuk- 
 lopotioit, 'a night-drinking vessel'; the V., scypliiiin aijinr, 'a goble'. ol water.' 
 
 The king of Israel did not disdain to carry with him a water-vessel on this 
 expedition, and the statement (ver. li) that David took it from Saul's bolster, 
 proves the value attached to it by the royal truveller. 
 
 Chapter XXX. Verses ii, 12. 
 " And they found an Egyptian in the field, and brought him to 
 David, and gave him bread, and he did eat; and they made him 
 drink water; 12 And they gave him a piece of a cake of figs, and two 
 clusters of raisins : and when he had eaten, his spirit came again to 
 him : for he had eaten no bread, nor drunk any water, three days 
 and three nights. 
 
 V. 12. And TWO clusters OF raisins] Hebrew, usfinai Ul./tmttqim, 'and two 
 raisin-clusters.' Codex B of the Lxx. omits this clause, but Codex A has kat 
 
 f, J 
 
84 
 
 I SAMUEL, XXX. 1 6, 
 
 tliakosious siaphidas, 'and two hundred raisins.' Aquila gives kai duo staphidas, 
 'and two raisins'; Symmaclius, endesmotis sfap/iidOit, 'bunches of raisins'; the 
 v., et diias ligaturas nvcc passes, ' and two bunches of dried grapes.' 
 
 As David's men gave the fainting Egyptian water only, most probably they were 
 themselves provided with no other drink ; and upon it, with bread and fruit, he 
 was soon 'refreshed,' though for a period of almost seventy hours he had been 
 deprived of every kind of sustenance. If inebriating liquors were unknown, many 
 emergencies in which they are deemed essential for safety would be surmounted 
 successfully, nay, more easily, without them. 
 
 Chapter XXX. Verse i6. 
 
 And when he had brought him down, behold, they were spread 
 abroad upon all the earth, eating, and drinking, and dancing, because 
 of all the great spoil that they had taken out of the land of the Phi- 
 listines, and out of the land of Judah. 
 
 Eating, and drinking, and dancing] Hebrew, oMim, vvshot/iim, vY'khoggim. 
 The Lxx. has est/iio/iL's, kai pinontcs, kai heortazonies, 'eating, drinking, and fes- 
 tival-keeping'; the v., comcdenles, ct bibcntes, et quasi fcstiiin cdcbrantes dicm, 
 'eating, and drinking, and celebrating as it were a feast day.' 
 
 These Amalekites were caught much in the same predicament as the troops of 
 the confederate kings when overtaken by Abraham. History has often repeated 
 itself in the surprise and rout of intemperate marauders. 
 
 ■ni 
 
 M. 
 
{as, 
 the 
 
 , he 
 )een 
 lany 
 nted 
 
 ead 
 Luse 
 Phi- 
 
 ■gim. 
 
 les- 
 
 ium. 
 
 ps of 
 cated 
 
 1 HE SECOND BOOK OF SAMUEL. 
 
 Chapter VI. Verse 19, 
 
 And he dealt among all the people, even among the whole multi- 
 tude of Israel, as well to the women as men, to every one a cake of 
 bread, and a good piece of flesh and a flagon of ivine. So all the 
 people departed every one to his house. 
 
 A FLAGON OF wine] Hebrew, ashishah, ' a raisin-cake.' The Lxx. has lai^a- 
 non apo tccganoii, 'a cake-cookcc'-with-oil from the frying-pan '= a pancake or 
 fricassee. The rendering of the \ . is siinilain frixam oleo, ' and fine flour fried 
 in oil,' this similam being, perhaps, related to sitnndlus, whence tlie English 
 'simnel,'asweet cake. TheT. of Jonathan gives 'one portion' (/«(Z«///a// khadah). 
 The Syriac has a 'cake.' The English translators, seemingly puzzled with this 
 word, rendered it * flagon,' a vessel for liquids, but thinking that a dry flagon would 
 be of little use, added in italics, 'of wine.' [On ASHISHAU see PrcL Dis.] 
 Gesenius, who derives ashish from an unused root signifying 'to press together, 
 describes ashishim (the plural) as ^^ liba, caker, specially such as were made of 
 grapes, and dried and pressed into a certain form. They are mentioned as 
 dainties, with which those wlio were wearied with a journey and languid were 
 refreshed. This word dif;":rs from tzimmuq, i.e. dried grapes, but not pressed to- 
 gether into a cake. " Elsewhere he speaks of ashish as ' a cake of dried _/7;'.f, ' though 
 in distinguishing it in another place from dcbaliin, cakes of dried figs, he refers to the 
 Mishna as explaining it to be ' cak:s made of boilc '.-ntiles.' [See Notes on the 
 parallel pass;r;e, i Chron. xvi. 3; and o.i Song of jl' >i. 5, and Hos. iii. I.] 
 
 Chapter XI. Verse 13. 
 And when David had called him, he did eat and drink before him ; 
 and he made him drur.k : and ot even he went out to lie on his bed 
 with the servants of his lord, but went not down to his house. 
 
 And he made him drunk] IIehr<:w, rayshakrahu, 'and he made him 
 drunk' (or satiated with j//.7Arr). Tiio Lxx. reads, kai cmcthHscn anion; the V., 
 ct inebriavii aim, ' and he inebriatcu him. ' 
 
 No transaction of David's lifo reflects upon him so much disgrace as the one 
 portrayed in this narrative. When he sent for Uriah in order to conceal tho 
 
 f .', 
 
 M' 
 

 86 
 
 2 SAMUEL, XVI. I, 2. 
 
 ■I I 
 
 effect of liis sinful inlorcourse with Bathslieba, lie cnipioyed the drink that was a 
 mocker tf) overcome tlic scruples uf his valiant servant. Uriali yijldcd to the 
 liquor with which he was plied, Ijut failing to do as the king desired, liis death was 
 resolved uj)0n, antl brouglit about with great baseness. It is ins'rujtive to notice 
 what instrument was employed jjy tiie guilty r.-.onarcli to excite merely animal con- 
 cupiscence in the hardy soklier; nor is it inele\aiit to suggest tna' 'the lust which 
 conceived and brought forth sin ' in tiie sweet singer of Israel may have been 
 sliaiuilated by the same distempering draught. 
 
 Chapter XIII. Verse 28. 
 
 Now Absalom had commanded his servants, saying, Mark ye now 
 when Amnon's heart is merry with wine, and when I say inito you, 
 Sinite Amnon ; then kill him, fear not : have not I commanded you ? 
 be courageous, and be v'iant. 
 
 \Vhen Amnon's heart is merry with wine] Hebrew, ketov lav Amnor. 
 bay-ynyifi, 'when good (is) the heart of Amnon with (or by) wine.' 1 he Lxx. 
 gives idde hus nit agathimthec lice kcrdia Amnon en to oiiio, ' see when the heart of 
 Amnon shall become good with wine.' The V. has ohscrvatc cum tc;,.iilciitiis 
 Jiicrit Amnon vino, ' mark when Amnon shall be intoxicated with wine.' 
 
 Absalom chose for the exaction of his revenge the period when his brother, by 
 means of llie wine, was bolli thrown off his guard and least alile to defend himself. 
 That Amnon should have been 'given to wine 'is a trait in his character con- 
 sistent with the unl)riilled licentiousness that was bringing upon him his brother's 
 vengeance. We can hardly suppose the connection of the vices to have been one 
 of simple co-existence, thoug'.i the silence of the history does not warrant a very 
 positive opinion on the point. 
 
 Chapter XVI. Verses i, 2. 
 
 1 And when David was a little past the top of the hill, behold, Ziba 
 the servant of Mephibosheth met him, with a couple of asses saddled, 
 and upon them two hundretl io(wes of bread, and an hundred bunches 
 of raisins, and an hundred of summer fruits, and a bottle of wine. 
 3 And the king said unto Ziba, What meanest thou by these? And 
 Ziba said, The asses be for the king's household to ride on ; and the 
 bread and suinmer fruit for the young men to eat ; and the wine, that 
 such as be faint in the wilderness may drink. 
 
 V. I. And a hundred bunches of raisins] Hebrew, u-mdah izimmtiqim, 
 'and a hundred raisin-bunches,' The Lxx. has kai hckaton stap/iides, 'and a 
 hundred raisins ' ; the V., ct centum alli,i^!ituris inuc passcc, 'and with a hundred 
 bunches of dried grapes.' The T. of Jonathan has 'a hundred stalks of grapes' 
 (with the grapes on). 
 
 And a bottle of wine] Hebrew, ve-navel yayin. The I^xx. g\sc% kai nebcl 
 oiuou, 'and a ttcbel oi vimtt^ ; the V., ct utrcvini, 'and (laden) Aitli a skin-bag of 
 wine. ' 
 
 V. ;. And the wine] Wk-Sxcw , vi-hay-yayin^ 'and >ho ^'ip'j'; 3 ":x., oinos ; 
 the v., vinum, . 
 
2 SAMUEL, XXIII. 1 5 — 1 7. 
 
 S7 
 
 if ■:*i 
 
 The solid substances here enumerated were for food, the single bottle of ynyin 
 for any who might faint. The wine might or might not be alcoholic. Were intoxi- 
 cating liquors now restricted to contingencies like the one described in this 
 passage, their use, whether necessary or not, would be strictly medicinal, and 
 society would be saved f -om the ravages of an endemic and ceaseless pest. 
 
 Chapter XXIII. Verses 15 — 17. 
 
 :5 And David longed, and s^^ld, Oh that one would give me drink 
 of the water of the well of Beth-lehem. which is by the gate ! 16 And 
 the three mighty men brake through the host of the Philistines, and 
 drew water out of the well of Beth-lehem, that 7vas by the gate, and 
 took //, and brought // to David : nevertheless he would not drink 
 thereof, but poured it out unto the Lord. 17 And he said, Be it far 
 from rne, O LottD, that I should do this: is not this the blood of the 
 men that went in jeopardy of their lives? therefore he would not 
 drink it. These things did diese three mighty men. 
 
 It was natural that David should long for a draught of water from the well of 
 Bethlehem — a well dear to him, no douljt, from many early associations. Often 
 when a shepherd youth had it slaked his thirst and that of the flock he tended, 
 Aiid now he sighs for a beaker of the cool clear beverage. Three of his noblest 
 captains watch the woods, and ha.-^ten to realize their monarch's wish. They pierce 
 tln-Qugh the Philistian lines, draw the water, and return. David's eye bespeaks his 
 pleasure and his gratitude, but before the liquid treasure is at his lips he pours it 
 out as a libation to the Lord, with words of dedication that must have solemnly 
 impressed all who stood around him. The bright water, as he looked upon it, 
 seemed to take a scarlet tinge when he thought of the lives that had been risked to 
 fetch it, 'therefore he woultl not drink it.' It had been obtained by courage and 
 pftection inspired of God, au'l to Him it should be offered. David nev ■•r was more 
 magnanimous than at this moment. Truly was he now the 'man after God's own 
 heart,' and never d'.arer than at that time to his mighty men and frithful soldiers. 
 This deed was a psalm, sublime in its signilicance, and for ever sweet to all loving 
 hearts in its pure simplicity. Is the Christian world prepared to imitat.i as well as 
 to admire this act of David? lie had before him that which was endeared to him 
 by memory, useful in itself, and very desirable to him under the circumstances; 
 but he ' would not drink of it,' l)ecause life iiad been risked, not lost, in its pro- 
 curement. Christians liave before them drinks which can boast no such innocent 
 reminiscences — which are not necessary — of little or no use — nay, certainly of some 
 injury habitually consumed— which are not procuiable without an enormous waste 
 of food and much needless labour on the Lord's day — kinks, the common sale and 
 use of which floods the kingdom with every species of vice, misery, want, sickness, 
 sin, and shame, slaying hecatombs year by year, tiil the number of victims baffles 
 comi-utation. Shall Christians drink such liquors? If they will, can they claim 
 moral equality with the king of Israel? and how do they vindicate their 
 spiritual relationship with David's Son and Lord, who poured out His own blood 
 for the ungodly ? To say the least, liow must inferiority and inconsistency be con- 
 fessed when, in spite of reiterated teaching and appeal, intoxicating beverages 
 are persistently used by those who gloiy that they live under a dispensation greater, 
 because more spiritual, than that which branched forth in the laws of Moses and 
 blotsonied in the lyrics of the son of Jesse ! 
 
 '- i ■ 
 
 
 i, \' 
 
 t, 
 
THE FIRST BOOK OF KINGS. 
 
 J I 
 
 I ■« 
 
 Chapter IV. Verse 20, 
 
 Judah and i...aoi 7tiere many, as the sand which is by the sea in 
 multitude, eating and drinking, and making merry. 
 
 Eating and drinking, and making merry] Hebrew, oklim, vi-shothiin, 
 usmakhim, 'eating, and drinkin'7 and rejoicing.' The confidence and peace 
 inspired by Solomon's government allowed the agricultural wealth of the people to 
 multiply, and with it their means of legitimate enjoyment. 
 
 Chapter IV. Verse 25. 
 
 And Judah and Israel dwelt safely, ever}' man under his vine and 
 under his fig tree, from Dan even to Beer-sheba, all the days of 
 Solomon. 
 
 Every man under his own vine] Hebrew, ish takhath gaphno, 'a man 
 under his vine.' This proverbial phrase, 'under his vine and fig tree,' though it 
 cannot be understood to imply that every man, or even every head of a family, had 
 a vine or fig tree as his own, is indicative of the extent to which both the vine and 
 fig tree were cultivated ui the Holy Land for purposes of food. These were to the 
 Jewish peasant what his kitchen-garden or ' allotment ' is to the English labourer. 
 
 Chapter XIII. Verses 7, 8. 
 
 7 And the king said unto the man of God, Come home with me, 
 and refresh thyself, and I will give tliee a reward. 8 And the man of 
 (jod said unto the king. If thou wilt give me half thine house, I will 
 not go in with thee, neither will I cat bread nor drink water in this 
 place. 
 
 "To EAT nREAD AND DRINK WATER" appears to have been a colloquial 
 phrase, doubtless originating in the universal conviction of their value as the prime 
 necessaries of life. The worth of water is best known, because truly felt, in sultry 
 climes. 
 
 " Till taiiRlit liy pr\in, 
 Men know not what jjuuJ water's worth." 
 
I KINGS, XX. l6. 
 
 89 
 
 Chai'ter XVI. Verses 8, 9. 
 
 8 In the twenty and sixth year of Asa king of Judah began Elah 
 the son of Baasha to reign over Israel in Tirzah, two years. 9 And 
 his servant Zimri, captain of half his chariots, conspired against him, 
 as he was in Tirzah, drinking himself drunk in the house of Arza 
 steward of his house in Tirzah. 
 
 V. 9. Drinking HIMSELF drunk] Yitthrsw, shotheh shikhor, ' drinking (and) 
 being surcharged,' ox shakarizcd. The Lxx. re.z.ds, peinon mcthuon, 'drinking, 
 being drunk'; the V., bihens et tcmulctitus, * drinking and drunk.' 
 
 Chapter XVil. Verse 6. 
 
 And the ravens brought him bread and flesh in the morning, and 
 bread and flesh in the evening ; and he drank of the brook. 
 
 The great prophet of Israel was supplied with food in his seclusion by the special 
 providence of Israel's God, but for his daily drink he was indebted to the running 
 stream, of which he partook gratefully, without envying ' the drunkards of Ephraim.' 
 Bread and flesh were more than hermit's fare; u-min han-nahkal yishtch, 'and from 
 the brook he drank,' that which truly was to him what brandy has been falsely 
 designated, ' the water of life.' Some eminent commentators believe that Elijah 
 was a Nazaritc, and it is exceedingly probable that this point of resemblance 
 between him and the forerunner of Christ was not absent. 
 
 Chapter XIX. Verse 6. 
 And he looked, and, behold, there was a cake baken on the coals, 
 and a cruse of water at his head. And he did eat and drink, and laid 
 him down again. 
 
 The prophet's ' bread and water' were insured. Twice was the cake and 
 the cruse ready to his hand when needed, and in the strength of what he had 
 eaten and drunk (vor. 8) 'he went forty days unto Iloreb the mount of God.' 
 
 Chapter XX. Verse 16. 
 
 And they went out at noon. But Ben-hadad mas drinking him- 
 self drunk in the pavilions, he and the kings, the thirty and two 
 kings that helped him. 
 
 Drinking himself drunk] Hebrew, shotheh shikkor. The Lxx. has peiunn 
 mcthuuH ; the V., bihchat tcmulcntus. [See Note on xvi. 8, 9.] The Syriac 
 has 'he drank old wine.' ________ 
 
 It is said (ver. 12) that Benhadad was 'drinking' with his thirty-two confederate 
 petty kings or chiefs, and the drinking bout continued till the whole of them were 
 filled to tiie full. The liquor probably being in some degree intoxicating, he not 
 only neglects the duties of a general, but gives a boastful and ridiculous command 
 to take all the Israelites alive, whether they had sallied out for peace or war ; and 
 '".ence the besieged and lately despairing soldiers of Ahab obtained an easy victory. 
 
 ^ii''*™ 
 
 .i' I 
 
90 
 
 I KINGS, XXI. I. 
 
 III 
 
 Chapter XXI. Verse i. 
 And it came to pass after these things, /■//(?/ Naboth the Jezreclite 
 had a vineyard, which was in Jezreel, hard by the palace of Aluib 
 king of Samaria, 
 
 A vi.NKYARi)] Ik-brew, kerein, an enclosure of land cultivated and set with 
 vines and other plants. Robert!, says, " People in England will scarcely be able 
 to a])iireciate the value wliich the (.)rientals place on a garden. The food of most 
 of them consists of vegetables, roots, and fruits ; their medicines, also, being 
 indigenous, are mostly produced \\\ their gardens. Here they have their fine fruit- 
 trees, and their constant slinde .; and here ihey have their wells and places ior 
 bathing." 
 
 Ki-rcvi also occurs, and is translated ' vine)ard,' in verses 2, 3, 6, 7, 15, iG^ iS. 
 
THE SECOND BOOK OF KINGS. 
 
 Chapter IV. Versz 39. 
 And one went out into the field to gather herbs, and found a wild 
 vine, and gathered thereof wild gourds his lap full, and came and 
 shred them into the pot of pottage : for they knew them not. 
 
 A WILD vine] Hebrew, gephen sahdeh, 'a vine of the field.' The Lxx. has 
 aiiipelon en to agru, ' a vine in the field.' The V. reads, vitein sylvestrciii, ' a vine 
 gvowing-in-the- woods.' Probably tliis was a plant resembling a vine, but entirely 
 different in nature. 
 
 Wild gourds] Hebrew, paqqitoth sahJeh, 'wild cucumbers, ctunmens asi- 
 nini^ says Gesenius. The Lxx. has tolupccn agrian, 'wild gourds'; the V., 
 colocynthides. 
 
 The fruit of the colocynth is of an attractive appearance, but the taste is nauseous, 
 and the elTect very hurtful. Others suggest ' fox-grapes.' 
 
 I. The paqquoih, plucked from the 'wild vine,' were put into the pot in 
 ignorance of their nature. Many foolish things arc done through ignorance, 
 but as believing ignorance does not alter the quality, neither will it avert the physical 
 consequences, 01 noxious things. 
 
 ■2. The bitter taste of this pottage excited suspicion, and induced those who had 
 tasted to cry, 'Death is in the pot.' The taste of many poisons, but not of all, is 
 unpleasant. An/iydroiis alcohol (alcohol so highly rectified as to be almost iree from 
 water) is so acrid and pungent as not to be drinkable ; and articles of any perceptible 
 alcoholic strength are disagreeable to the unvitiated palate. Intoxicating liquors, 
 however, are often so elajjorated as to be suggestive of no danger even wiiilo 
 exceedingly injurious. An eminent writer says of some higlily prized French 
 wines, 'They fall like snow on the palate, but burn like fire in the veins.' When 
 the sentinels of nature are deceived the danger is all tlie greater. Happy would it 
 be if, warned by the voice of science and the facts of every-day life our country- 
 men would exclaim, 'There is deatli in the pot of strong drink'; and happier 
 still will be the day when it can be added, ' And they would not drink thereoi. ' 
 
 Chapter V. Verse 26. 
 And he said unto hira, Went not mine heart 7aith thee, wlien 
 the man turned again from his chariot to meet thee ? Is it a time to 
 receive money, and to receive garments, and oliveyards, and vine 
 yards, and sheep, and oxen, and menservants, and maidservants ? 
 
 And vineyards] Hebrew, it/c ra/intim, 'vineyards,' 
 
 'vi I. 
 
 
 
 \ 
 
 
 his-l 
 
 ' ' V^Q 
 
92 
 
 2 KINGS, XVIII. 4, 31. 
 
 m 
 
 Chaptkr XVI. Verse 13. 
 
 And he burnt his burnt offering and his meat offering, and poured 
 his drink offering, and sprinkled the blood of his peace offerings, 
 upon the altar. 
 
 And poured his drink offering] Hebrew, vay-yasdi eth-nisko, 'and he 
 poured his pouring' (libation). 
 
 So verse 15, 'their drink offerings' is in the Hebrew uiskaihim, ' their libations.' 
 
 Chapter XVIII. Verse 4. 
 
 He removed the high places, and brake the images, and cut down 
 the groves, and brake in pieces the brazen serpent that Moses had 
 made : for unto those days the children of Israel did burn incense to 
 it : and he called it Nehushtan. 
 
 Hezekiah removed the external associations and incentives to idolatry, leaving 
 the spirit of idolatry to be acted upon by the force of tuition and example. 
 He broke in pieces even the brazen serpent, so memorable in the history of 
 the Jews, because it had been made an object of worship. Hence we perceive, i, 
 that even things intrinsically harmless should be abandoned when this is necessary 
 to a work of moral reformation ; 2, that such an abandonment will always 
 be attended with the blessing of God ; 3, that the common objection to abstinence 
 from intoxicating liquors — that the abuse of a thing is no reason against its use — 
 can only be sustained when it is shown (i) that their use is more useful than their 
 abuse is hurtful ; and (2) that the use can ht Jiscoujtccled iroxn the abuse. If not — 
 if the abuse be a thousandfold more hurtful than the use is beneficial, and if no means 
 of separating the social use from the social abuse have been discovered, — if, indeed 
 (as is the case with alcohol), use is physiological abuse in itself, and tends to engender 
 abuses of the gravest character, — then wisdom has but one counsel to give, and 
 prudence and philanthropy have but one practice to pursue. 
 
 Chapter XVIII. Verse 31. 
 
 Hearken not to Hezekiah : for thus saith the king of Assyria, 
 Make an agreement with me by a present, and come out to me, 
 and then eat ye every man of his own vine, and every one of his 
 fig tree, and drink ye every one the waters of his cistern. 
 
 And eat ye every man of his own vine] Hebrew, zt-ildu ish gaphno^ 
 
 'and cat ye (each) man his vine,' = /. ^. the produce of the vine. The Lxx. has 
 
 fictai ditccr teen avipdon autou^ ' (cacli) man shall drink his vine' ; the V, , et 
 
 comcdct tinjisquisque dc vinea sua, ' and every one shall consume of his own vineyard. ' 
 
 The water of his own cistern] Vl&hxG-w, mai voro, 'waters of his cistern' 
 or ' pit.' Cisterns are sometimes cut out of stone. 
 
 The speaker, Rabshakeh (whose name signifies ' chief cup-bearer,' perhaps 
 given to him on account of his office), appeals to the apparent and materialistic 
 interests of the people; and when he represents his master, the king of Assyria, as 
 
 f i 
 
2 KINGS, XVIII. 32. 
 
 93 
 
 permitting the Jews, if they paid him tribute, to eat of their vines, we may be sure that 
 he adapted his appeal to their recognised mode of life. It is, in truth, a fact now, 
 as it was in the time of Hezekiah (b. c. 712), that the fruit of the vine is much more 
 used and valued as an article of diet than for the manufacture of wine of any sort. 
 The Rev. Smylie Robson, a missionary to the Jews in Syria, says in a letter from 
 Damascus, February, 1S45 (published in the Irish Presbyterian Alissionary Herald 
 of April and May, 1845), "It is well known that many parts of the mountains of 
 Lebanon are among the most thickly peopled and best cultivated districts of the land. 
 This is the part of the country in which I have travelled most. The food of the 
 inhabitants consists principally of fruit, milk, vegetables, bread made of the (lour 
 of wheat, and Indian com. Wheat is everywhere cultivated, and the bread made 
 of it constitutes a large portion of tbe food of all classes. The most important 
 kinds of fruit are olives and grapes. Olives are eaten either raw or dressed in 
 various ways ; but they are chiefly valuable for the oil extracted from them. At 
 some seasons of the year a great part of the food of the people consists of vegetables 
 cooked in this oil, eaten sometimes with and sometimes without bread. This oil is 
 almost the only substance burnt for light. Olive trees are abundantly cultivated 
 throughout the whole country. The fruit of the vine is the only other kind which 
 can be said to form 'a substantial part of the food of the people.' Grapes come 
 into season in August, and continue in season about four months. During this 
 period they are used constantly, not as an agreeable dessert to stimulate and 
 gratify tlie appetite after it has been satisfied hy a substantial meal, but as a 
 substantial part of the meal itself; so much so, that from August to December, 
 bread and grapes are substantially the food of the people. Very thin cakes 
 of bread made of flour, or of barley meal and flour mixed, and eaten with plenty 
 of grapes, form the meals of the inhabitants of Lebanon morning, noon, and 
 night. I may add that it is perfectly safe to eat grapes constantly to satiety. 
 Here, too, as in Europe, grapes are dried in large quantities, to preserve them as 
 raisins; and in this form also they supply an article of food to be used after 
 tiie grape season. By pickling and beating a substance called dibs is made out of 
 the grapes. It is purified by means of lime, and is about the consistence of honey, 
 and resembles it in appearance. Bread and dibs is a very common meal in winter 
 and spring. There are two kinds, — one made from grapes, and the other from 
 raisins. During the greater part of the grape season the regular price of the most 
 plentiful kind, purple grapes, was about one farthing per pound, or fourpence per 
 stone of fourteen pounds. This is the kind that I liked best to eat. Another very 
 plentiful kind, the green grape, cost about sixpence per stone. A kind of very 
 large red grapes sold still higher, but they were not common. To a dense popula- 
 tion, in a dry and warm climate, the fruit of the vine must have been invaluable." 
 
 Chapter XVIII. Verse 32. 
 Until I come and take you away to a land like your own land, a 
 land of corn and wine, a land of bread and vineyards, a land of oil 
 olive and of honey, that ye may live, and not die: and hearken not 
 unto Hezekiah, when he persuadeth you, saying, The Lord will deliver 
 us. 
 
 A LAND OF CORN AND wine] Hebrew, Irctz dahgan ve-iirosh, ' a land of corn 
 and vine-fruit.' The Lxx. reads, gee sitou kai oitiou, ' a land of corn and wine'; 
 the v., terram fructiferam et feriilem vini, 'a fruitful land and prolific of wine.' 
 
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94 
 
 2 KINGS, XIX. 23, 24. 
 
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 « 
 
 The Arabic reads vineyards. The preceding extract from Mr Robson shows ow 
 //Vt'w//)' accurate is the class! ficatioa of 'corn, vine-fruit, and orcliard-fruit,' for 
 the triad of natural productions. 
 
 A LAND OF BREAD AND VINEYARDS] Hebrew, iretz Ickhem iikrahmim, 'a land 
 of bread (or bread -corn = wheat) and of vineyards.' For this use oi Lk/iciii see 
 Isa. xxviii. 28. 
 
 A LAND OF OIL OLIVE AND OF honey] Hebrew, l^relz zaithyitzhar U(Vvasli, ' a 
 land of the olive tree (or olive fruit), of orchard fruit, and of honey.' Had Rali- 
 shakch meant to allude to olive oil he would not have used this construction, Init 
 shcDien zail/i, 'the oil of the olive.' [See Exod. xxvii. 20; Lev. xxiv. 2.] Zai/k 
 V'tzltar seems designed to indicate that tlie 'olive' was of or belonging to the 
 class of orchard fruits which formed so large a portion of the agricultural wealth, 
 and it may have been specially named as the most distinguished member of the 
 class and proper representative of it. Another admissible intcipretation would be 
 to take yitzhar in the sense of brightness or splendour (from tzahar, to shine), 
 and read 'the olive of brightness (or splendour)' = the splendid or superlative 
 olive. [As to dcvash, see Note on Gen. xliii. 11.] 
 
 Chaptkr XIX. Verse 23. 
 
 By thy messengers thou hast reproached the Lord, and hast said, 
 "With the multitude of my cliariots I am come up to the height of the 
 mountains, to the sides of Lebanon, and will cut down the tall cechir 
 trees thereof, and the choice tir trees thereof: and I will enter into 
 the lodgings of his borders, and into the forest of his Carmel. 
 
 The forest of his Carmel] Hebrew, yaar Karmillo, 'the forest of his 
 garden,' = its forest like a garden. So Gesenius — 'the nursery of trees in the 
 recesses of Lebanon.' Karincl is from kcrem, with the addition of r/, which gives 
 it a diminutive force, as Gesenius thinks ; but certainly also an intensive force, as 
 in English ' darling' = little dear = very dear. Hence, as ka-eni signified generically 
 a cultivated or fruitful place, and specifically a vineyard, karincl came to denote 
 also a spot peculiarly fruitful. Geres karincl (grits of the garden) is used in Lev. ii. 
 14 to signify grits made from the early grain grown in the gardens. In Lev. xxiii. 
 I4 and 2 Kings iv. 42 karincl occurs elliptically for the complete phrase. As a 
 IM-oper name, Karincl is given to the fruitful mountainous promontory overlooking 
 the Mediterranean Sea, and also to a mountain and town hi the south of Judea, 
 referred to I Sam. xv. 12 ; xxv. 5. 
 
 
 Chapter XIX. Verse 24. 
 
 I have digged and drunk strange waters, and with the sole of my 
 feet have I dried up all the rivers of besieged places. 
 
 I have digged and drunk strange waters] Hebrew, ani qarti v'i-shah 
 thithimaitn zahrim, 'I have digged and drunk foreign waters,' — a boast of Sen- 
 nacherib that his incursions snd conquests were far extended; but some think that 
 he alludes to the plan, often adopted, of diverting waters intended for the protec- 
 
2 KINGS, XXV. 12. 
 
 95 
 
 tion of towns into channels du^ for their reception. Others ex|ilain the words of 
 deep (artesian) wells, dug by his army, whence he took wa<er never found liefore. 
 The only beverage which his troops re([uired was water. It was on such a drinl: 
 that the Saracens, in later ages, swept over the East and penetrated Spain ; and so 
 well known was this habit of theirs, that when one body of imperial troops com- 
 jilained that they were beaten because they were not allowed wine, their commander 
 caustically asked, " How comes it, then, ihr.t your conquerors drink nothing but 
 water?" 
 
 CllAPTKR XIX. VeKSK 29. 
 
 And this sJiall be a sign unto thee, Ye shall eat this year such 
 things as grow of themselves, and in the second year that which 
 springeth of the same; and in the third year sow ye, and reap, and 
 plant vineyards, and eat the fruits thereof. 
 
 And plant vineyards, and eat the fruits thereof] Hebrew, ve-nitu 
 I'ra/tinim vS-iklic p/iiram, ' and plant vineyards and eat their fruit.' [See Note on 
 xviii. 31.] 
 
 Chapter XXIII. Verse 9. 
 
 Nevertheless the priests of the high places came not up to the 
 altar of the Lord in Jerusalem, but they did eat of the unleavened 
 bread among their brethren. 
 
 Unleavened bread] Hebrew, matzoth, 'unfermented cakes. 
 
 Chapter XXV. Verse 12. 
 
 But the captain of the guard left of the poor of the land io be vine- 
 dressers and husbandmen. 
 
 Vinedressers] Hebrew, /t-/!w7«/w, 'as vinedressers,' {xoxw koram, 'a vineyard- 
 
 num. 
 
 ^•d 
 
 i 
 
 \k 
 
THE 
 
 FIRST BOOK OF CHRONICLES. 
 
 Mi- 
 
 Chapter IX. Verse 29. 
 
 Some of them also were appointed to oversee the vessels, and all 
 the instruments of the sanctuary, and the fine Hour, and the wine, and 
 the oil, and the frankincense, and the spices. 
 
 And the wine] Hebrew, v^-hay-yayin, 'and the wine.' The Lxx. has /-a/ 
 ton oinou, 'and of the wine' ; the V., et vino, and with the wine.' 
 
 And the oil] Hebrew, ve-hash-shimvn. W&xc yayin and shcme. enjoined 
 
 as liquids, — as tirosh a.x\A yitzhar, in numerous passages, are conjoi lolids. 
 
 Chapter XH. Verse 40. 
 
 Moreover they that were nigh them, a'en unto Issachar and Zebu- 
 lun and Naphtali, brought bread on asses, and on camels, and on 
 mules, and on oxen, and meat, meal, cakes of figs, and bunches of 
 raisins, and wine, and oil, and oxen, and sheep abundantly : for there 
 was joy in Israel. 
 
 And bunches of raisins] Hebrew, ve-tzimnmqim, 'and raisin-clusters.' The 
 Lxx. has staphidaSf 'raisins'; the V., uvam passam, ' dried grapes. ' 
 
 And wine and oil] Hebrew, ve-yayin v&shetnen. The Lxx. has oinon, elaion, 
 'wine, olive-oil'; the V., vinum, oleum, 'wine, oil.' [See Note on ix. 29.] 
 
 Chapter XVI. Verse 3. 
 
 And he dealt to every one of Israel, both man and woman, to every- 
 one a loaf of bread, and a good piece of flesh, and a flagon 0/ wine. 
 
 And a flagon of wine] Hebrew, va-ashishah, 'and a raisin-cake.' Tiie 
 Lxx. reads, kai amoriteen, ' and a cake' ; the V., et frixam oleo similam, * and fine 
 flour fried in oil.' [See Note on parallel passage, 2 Sam. vi. 19.] 
 
1 CHRONICLES, XXIX. 21. 
 
 97 
 
 Chapter XXIII. Verse 29. 
 
 Both for the sh'^wbread, and for the fine flour for meat-offering, and 
 for the unleavened cakes, and for that lohich is baked in the i)an, and 
 for that which is fried, and for all manner of measure and size. 
 
 And for the unleavened cakes] Hebrew, ham-matzoth, ' the unfermentcd 
 cakes. ' 
 
 Chapter XXVII. Verse 27. 
 
 And over the vineyards was Shimei the Ramathite : over the 
 increase of the vineyards for the wine cellars tvas Zabdi the 
 Shiphmite. 
 
 And over the vineyards] Hebrew, r^ al-hak-Wrahmim, ' and over the vine- 
 yards.' The Lxx. has kai epi ton chorion, ' and over the fields.' Another reading 
 is i(7t epi ton anipelonon, 'and over the vineyards.' The V. is vinearunique 
 cultoiibus, ' and over the cultivators of the vines. ' 
 
 Over the increase of the vineyatds for the wine cellars] Hebrew, 
 ve at shebalSi-ahmim li-otzroth hay-yayin, and over the increase of the vineyards 
 for the stores of tiie wine.' The Lxx. lias epi ton thecsauron ton en tois choriois ton 
 oinon, 'over the treasures of wine in the fields' ; the V., cellis vinariis, 'over the 
 wine-cellars.' 
 
 Chapter XXIX. Verse 21. 
 
 And they sacrificed sacrifices unto the Lord, and offered burnt- 
 offerings unto the Lord, on the morrow after that day, even a thou- 
 sand bullocks, a thousand rams, a/id a thousand lambs, with their 
 drink-offerings, and sacrifices in abundance for all Israel. 
 
 With their drink-offerings] Hebrew, vi-naiskihen^ 'and their libations.' 
 So both Lxx. and V. 
 
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 SECOND BOOK OF CHRONICLES. 
 
 1 'i 
 
 Chapter II. Verse lo. 
 
 And, behold, I will give to thy servants, the hewers that cut timber, 
 twenty thousand measures of beaten wheat, and twenty thousand 
 measures of barley, and twenty thousand baths of. wine, and twenty 
 ^housand baths of oil. 
 
 And TWE-.NTy thousand baths of wine] Plebrew, ve-yayin batim^irimeleph, 
 ' and wine, baths, thousands twenty. ' The bath, as a fluid nieasuie, corresponded 
 with the ephah as a dry measure, and was equal to seven gallons four pints English. 
 The I. XX, has oinou, the V. vini, 'of wine.' 
 
 :3 
 
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 1 > 
 
 Chapter II. Verse 15. 
 
 Now therefore the wheat, and the barley, t.e oil, and the wine, 
 which my lord hath spoken of, let him send untc bis servants. 
 
 And the wine] Hebrew, hay-yayin, 'the wine.' The Lxx, reads, ion oinon; 
 the V,, vinutn. 
 
 Chapter VIII, Verse 13. 
 
 Even after a certain rate every day, offering according to the com- 
 mandment of Moses, on the stibbaths, and on the new moons, and 
 on the solemn feasts, three times in the year, a'cn in the feast of 
 unleavened bicad, and in the feast of weeks, and in the feast of 
 tabernacles. 
 
 In the feast of unleavened bread] Hebrew, be-khag ham-matioth, ' in th'» 
 festival of unleavened cakes. ' 
 
 Chapter XI. Verse ii. 
 
 And he fortified the strong holds, and put captains in them, and 
 store of victual, and of oil and wine. 
 
 And of oil and wine] Hebrew, v^-shSmSn ve-yayin, 'and of oil and wine' 
 The Lxx. has kai elawu i'ai oittou; the V., et oUi et vini. 
 
2 CHRONICLES, XXX. 1 3. 
 
 99 
 
 Chapter XIX. Verses 2, 3, 
 
 2 And Jehu the son of Hanani the seer went out to meet him, and 
 said to king Jehoshaphat, Shouldest thou help the ungodly, and love 
 them that hate the Lord ? therefore is wrath upon thee from before 
 the Lord. 3 Nevertheless there are good things founa in thee. 
 
 A principle of the broadest kind is here enunciated, which should be applied to 
 the practical life of profcosed Ctiristians. The vjce of Jehoshaphat was that of 
 moral weakness, his virtue that of ready repentance under the perception of truth. 
 A great brewer has truly said that the contest between church and school on the 
 one hand, and that ot the beer -shop and gin-palace on the other, is but one 
 development 01" the war continually waged between heaven and hell. It surely 
 would be wise in all persons of influence — especially ministers, magistrates, and 
 members of Parliament — to put to themselves this question of Jehu the seer, — 
 "Shouldest thou help the ungodly, and love them that hate the Lord?" Were 
 they honestly to do tliis, should we ever behold the moral anomaly of men in 
 au;hority presiding over the feasts of publicans, and giving toasts in honour of a 
 deaaly and demoralizing trade ? 
 
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 M'i 
 
 Chapter XXVL Verse 10. 
 
 Also he built towers in the desert, and digged many wells: for he 
 had much cattle, both in the low country, and in the plains : husband- 
 men also, and vinedressers in the mountains, and in Carmel: for he 
 loved husbandry. 
 
 And VINEDRESSERS IN THE MOUNTAINS, AND IN Carmel] Hebrew, vi-kormim 
 bchahrhn uvak-karmel, ' and vinedressers in the morntains and in the fruitful 
 place.' Margin of A. V., ' fruitful field,' [See Note on 2 Kings xix. 23.] 
 
 h: h-i' i 
 
 f! 
 
 Chapter XXIX. Verse 35. 
 
 And also the burnt offerings were in abundance, with the fat of the 
 peace-offeringf:', and of the drink-offerings for every burnt-offering, 
 the service of the house of the Lord was set in order. 
 
 So 
 
 And of the drink-offerings] Hebrew, uvan-nesakim, ' and with the iiba- 
 tions.' The Lxx. has ton spondon, 'of the outpourings'; the V., libamina, 
 'libations.' 
 
 Chapter XXX. Verse 13. 
 
 And there assembled at Jerusalem much people to keep the feast 
 of unleavened bread in the second month, a very great congregation. 
 
 The feast of Di. 'leavened bread] Hebrew, eth-khag hammatofh, 'the 
 
 festival of unfcrmented cukes.' 
 
 McMASTER UNIVERSITY LIBRARY 
 
 i . 
 
 ,1-H-n 
 
100 
 
 2 CHRONICLLS, XXXII. 28. 
 
 Chapter XXX. Verse 21. 
 
 And the children of Israel that were present at Jerusalem kept the 
 feast of unleavened bread seven days with great gladness : and the 
 Levites and the priests praised the Lord day by day, singing with 
 loud instruments unto the Lord. 
 
 The feast of unleavened br£ad] Hebrew, eth-khag ham-matzoth, * the 
 festival of unfermerued cakes.' 
 
 % 
 
 Chapter XXXI. Verse 5. 
 
 And as soon as the commandment came abroad, the children of 
 Israel brought in abundance the firstfruits of corn, wine, and oil, and 
 honey, and of all the increase of the field; and the tithe of all things 
 brought they in abundantly. 
 
 The firstfruits of corn, wine, and oil, and honey] Hebrew, ras/ul/i, 
 dahgan. tirosh, vc-yilzhar, u-d\'asli, 'the firsts of corn, vine-fruit, olive-and-orchard 
 fruit, and honej'.' The margin of the A. V. gives 'dates' as the alternative reading 
 for ' honey,' as it is not probable that tiie fruit of the palm tree was exempt from this 
 tithing. The Lxx. \\7i% aparcheen sitoii, kai oinou, kai elaioit, kai niellitos, 'the first 
 of corn, and wine, and oil, and hoiiey. ' Tlie V. has primitias fruineitti, et vini, 
 et old, et inellis, ' the firs' s of corn, and of wine, and of oil, and of honey. ' 
 
 Chapter XXXH. Verse 28. 
 
 Storehouses also for the increase of corn, and wine, and oil ; and 
 stalls for all manner of beasts, and cotes for flocks. 
 
 Of corn, and wine, and oil] Hebrew, dahgan, vt--tirosJi, rc-yitzliar, '(the 
 increase of) corn, and vine-fruit, and olive-and-orchard fruit.' The Lxx. has sitoit, 
 oiiiou, kai claiou ; the V. , fnimcnti, vini, d olci, ' of corn, of wine, and of oil. ' 
 
 i 
 
THE BOOK OF EZRA. 
 
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 Chapter III. Verse 7. 
 
 They gave money also unto the masons, and to the carpenters ; 
 and meat, and drink, and oil, unto them of Zidon, and to them of 
 Tyre, to bring cedar trees from Lebanon to the sea of Joppa, accord- 
 ing to the grant that they had of Cyrus king of Persia. 
 
 And meat, and drink, and oil] Hebrew, u-mdakal, u-mishtek, vak-shemen, 
 'and food, and drink, and oil.' The kind of mishteh is not stated. The Lxx., 
 kai bromata, kai pota, kai elaion, ' and meats, and drinks, and oil' ; the V., cibum, 
 etpolutn, et oleum, 'victuals, and drink, and oil.' 
 
 Chapter VI. Verse 9. 
 
 And that which they have need of, both young bullocks, and rams, 
 and lambs, for the burnt-offerings of the God of heaven, wheat, salt, 
 wine, and oil, according to the appointment of the priests which are 
 at Jerusalem, let it be given them day by day without fail. 
 
 Wine and oil] This verse being part of a decree written in Chaldee, the original 
 is khamar — ' foaming juice,' corresponding to the Hebrew khemer in Deut. xxxii. 14 
 — u-meshakh 'oil.' The Lxx. has oino>i kai elaion; the V., vinum et oleum. 
 
 Chapter VI. Verse 22. 
 
 And kept the feast of unleavened bread seven days with joy : for 
 the Lord had made them joyful, and turned the heart of the king of 
 Assyria unto them, to strengthen their hands in the work of the house 
 of God, the God of Israel. 
 
 The feast of unleavened bread] Hebrew, khag tnatzoth, 'festival of unfer- 
 
 mented-cakes ' 
 
 Chapter VII. Verse 17. 
 
 That thou mayest buy speedily with this money bullocks, rams, 
 lambs, with their meat-offerings and their drink-offerings, and offer 
 them upon the altar of the house of your God which is in Jerusalem. 
 
 Andtieir drink-offerings] Hebrew, vS-nisk&iAon, 'and their libations.' 
 
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 Chapter VII, Verse 22. 
 
 Unto an hundred talents of silver, and to an hundred measures of 
 wheat, and to an hundred baths of wine, and to an hundred baths of 
 oil, and salt without prescribing /low much. 
 
 And to an hundred baths of wine] Chaldee, ve-ad khamar batin meah, 
 'and to wine, baths a hundred.' The Lxx. gives kai heos oinoii baton hekaton, 
 'and even to a hundred measures of wine' ; the V., et usqe ad vini batos centm, 
 'and even to a hundred baths of wine.' [See Note on 2 Chron. ii. 10.] 
 
 Without prescribing how much] Properly, without measure or stint- 
 according to pleasure or convenience. 
 
 Chapter X. Verse 6. 
 
 Then Ezra rose up from before the house of God, and went into 
 the chamber of Johanan the son of Eliashib : and when he came 
 thither, he did eat no bread, nor drink water: for he mourned because 
 of the transgression of them that had been carried away. 
 
 Nor drink water] Hebrew, u-maim lo skahthah, 'and water he drank not.' 
 To abstain willingly from bread and water was Ezra's manner of expressing grief ; 
 make a meal of bread and water would be to many persons one of the greatest 
 miseries of life. To control the appetite, not to pamper it, is the surest means of 
 promoting both health and rational enjoyment. 
 
 i :i 
 
 ■ \ 
 
I ll^ 
 
 THE BOOK OF NEHEMIAH. 
 
 Chapter I. Verse ii. 
 
 O Lord, I beseech thee, let now thine ear be attentive to the 
 prayer of thy servant, and to the prayer of thy servants, who desire 
 to fear thy name : and prosper, I pray thee, thy servant this day, and 
 grant him mercy in the sight of this man. For I was the king's cup- 
 bearer. 
 
 For I WAS the king's cupbearer] Hebrew, va-ani hah-yithi mashqeh lam- 
 mllik, 'and I was cup-bearer to the king.' Mashqeh, the participle of shah-qah, 
 'to drink,' signifies, being in the Hiphil conjugation, 'one who gives drink to 
 another' =: a cup-bearer. The Lxx. has oinochoos, 'wine-pourer'; the V., 
 /'interna, ' a cup-bearer. ' Mashqeh is also translated ' butler ' by the A. V. [.See 
 Xote on Gen. xl. 9.] 
 
 •<' \ 
 
 Chapter II. Verse i. 
 
 And it came to pass in the month Nisan, in the twentieth year of 
 Artaxerxes the king, that wine was before him : and I took up the 
 wine, and gave // unto the king. Now I had not been beforetime sad 
 in his presence. 
 
 Wine was before him] lltbrtvf, yayin li-pkahnahv, ' wine (was) before his 
 face. ' The Lxx. gives kai een ho oinos empion tmou, ' and the wine was before 
 me' ; the V., et vinum erat ante eum, ' and wine was before him.' 
 
 And I TOOK up the wine] Hebrew, vah isah eth hay-yayin, ' and I lifted up 
 the wine.' The Lxx. has kai elabon ton oinon, 'and I took the wine'j the V., 
 Icvavi vinum, ' I raised the wine. ' 
 
 The office of cup-bearer to an Eastern monarch was one of much importance, 
 from the frequent access it gave to his presence at a time when he would be most 
 inclined to unbend and grant favours ; but the constant dread of treason in which 
 such a despot perpetually lived, rendered him acutely observant of the slightest 
 change of demeanour in this attendant. Artaxerxes would, therefore, notice 
 Nehemiah's sadness, and be anxious as to its cause (chap. ii. 2). It has been sup- 
 posed that in his self-absorption Nehemiah had omitted the indispensable form of 
 pouring a little wine into his own hand and drinking it before presenting the cup 
 to the king. This omission of the usual protection against poisoning would 
 naturally arouse the monarch's suspicion, and the conjecture helps us to under- 
 stand why Nehemiah was made ' very sore afraid ' by the king's interrogation. 
 
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 Chapter III. Verse 14. 
 
 But the dung gate repaired Malchiah the son of Rechab, the ruler 
 of part of Beth-haccerem ; he built it, and set up the doors thereof, 
 the locks thereof, and the bars thereof. 
 
 Beth-haccerem] Hebrew, baith-hak-kahmn, ' the house of the vineyard' ; also 
 a town referred to in Jer. vi. i, and situated, according to Jerome, on a mountain 
 between Jerusalem and Tekoa. 
 
 Chapter V. Verse 3, 
 
 Some also there were that said, We have mortgaged our lands, vine- 
 yards, and houses, that we might buy com, because of the dearth. 
 
 And vineyards] Hebrew, ti-U rahmdimi, ' and our vineyards.' So also in verses 
 4, 5- 
 
 Chapter V. Verse ii. 
 
 Restore, I pray you, to them, even this day, their lands, their vine- 
 yards, their oliveyards, and their houses, also the hundredth part of 
 the money, and of the corn, the wine, and the oil, that ye exact of 
 them. 
 
 Their vineyards] Hebrew, karmaihem, 'their vineyards.' 
 And of the corn, the wine, and the oil] Hebrew, vc-had-dahgan, hat- 
 tirosh, ve-hay-yitzhar, 'and the corn, the vine-fruit, and the olive-and-orchard 
 fruit,' — obviously enumerated as the solid produce of the 'lands,' 'vineyards,' and 
 'oliveyards' just mentioned. The Lxx. has ton siton kai ton oinon kai to elaion, 
 ' the corn, and the wine, and the oil ' ; the V. , friimenti, vitti, et olei, ' of corn, 
 of wine, and of oil.' The Arabic for tirosh has etzer, ' expressed juice.' 
 
 Chapter V. Verse 15. 
 
 But the former governors that had been before me were chargeable 
 unto the people, and had taken of them bread and wine, beside forty 
 shekels of silver ; yea, even their servants bare rule over the people : 
 but so did not I, because of the fear of God. 
 
 Bread and wine] Hebrew, b't-ltk'iim vah-yayin, 'from bread and wine.' The 
 Lxx. has en artois kai en oino, ' with loaves and with wine' ; the V. , in pane et vino, 
 'with bread and wine.' 
 
 Chapter V. Verse 18. 
 
 Now that which was prepared for me daily was one ox and six 
 choice sheep ; also fowls were prepared for me, and once in ten days 
 store of all sorts of wine : yet for all this required not I the bread of 
 the governor, because the bondage was heavy upon this people. 
 
NEHEMIAH, VIII. lO, 12. 
 
 105 
 
 Store of all sorts of wine] Hebrew, bl-kahl yayin le-harba, 'with every 
 (sort of) wine abundantly ' = a copious supply of all kinds of wine. The Lxx. 
 has en pasin oinos to pleethei, ' wine in all (kinds) in plenty ' ; the V. , vina diversa, 
 * different wines. ' 
 
 No fact is better established in regard to ancient times than the great diversity 
 of their vinous preparations, — a diversity extending not only to the modes of their 
 manufacture, but to their qualities and effects. Though Pliny cannot be quoted 
 as an illustraf.or of Oriental customs prevailing five hundred years before, yet when 
 he affirmed that a hundred and ninety-five varieties of wine existed in his time, 
 and that these would be doubled if lesser differences were included, we may safely 
 conclude that ihckahlyayin of Nehemiah is to be liberally construed. Some might 
 be new, some old ; some pure, some mixed ; some fresh from the vat, some boiled ; 
 some watery, some thick ; some sweet as honey, others thin and tart. The modes 
 of manufacture would also differ in almost every district, and probably among 
 neighbouring vine-growers. [See Virgil's poetic hyperbole in ' Georgics,' lib. iii. 
 103-8; and observation of Sir G. Wilkinson quoted in Note on Gen. xl. 9 — 11.] 
 
 Chapter VIII. Verse 10. 
 
 Then he said unto them, Go your way, eat the fat, and drink the 
 sweet, and send portions unto them for whom nothing is prepared : 
 for t/iis day is holy unto our Lord : neither be ye sorry; for the joy 
 of the Lord is your strength. 
 
 And DRINK THE sweet] Hebrew, ushtku mamtaqqim, 'and drink the sweet- 
 nesses' = sweet drinks. The Lxx. has kai piete glukasmata, 'and drink ye sweet 
 things' ; the V., et bibite mulsutn, 'and drink ye the honey-sweet (article).' 
 
 Some of the ancient wines were thick and luscious like jellies, and had to be 
 largely diluted before they could be drunk ; others, of the ordinary fluidity, were 
 mixed in the proportion of several measures of water to one of grape-juice, so that 
 even if fermented they were but slightly intoxicating unless consumed in large 
 quantities. Ths \Qxhz.\ root oi viamtiqqiin \% vta/tt/iaq, 'to suck,' 'to be sweet'; 
 and, says the Rev. B. Parsons, "it is worthy of remark that the ancient Britons 
 had a sweet wine which the Welsh called meddyglyn, and the English methcglin. 
 The word metheglin comes from metteg ox victtek, 'sweet,' ^wA. glyn, 'glutinous,' 
 and thus signifies what it really was, a sweet syrupy drink. Every one must here 
 see that metheg in Saxon, mcddyg in Welsh, and metlck in Hebrew are the same 
 words. This term among the ancient Britons was applied to a drink made from 
 honey." To the same root may probably be referred mcthuo and ttiethnsko, • to fill 
 or drink to the full ' of (or with) any sweet thing. 
 
 Chapter VIII. Verse 12. 
 
 And all the people went their way to eat, and to drink, and to 
 send portions, and to make great mirth, because they had understood 
 the words that were declared unto them. 
 
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 NEHEMIAH, X. 37, 39. 
 
 And to drink] Hebrew, ve-leshtoth, 'and to drink.' The Lxx. has kai piein, 
 'and to drink'; the V., et biberet, 'and that (the people) should drink.' 
 
 ; \ 
 
 \ 1 1 
 
 .1 .: 
 
 Chapter IX. Verse 25. 
 
 And they took strong cities, and a fat land, and possessed houses 
 full of all goods, wells digged, vineyards, and oliveyards, and fruit 
 trees in abundance : so they did eat, and were filled, and became 
 fat, and delighted themselves in thy great goodness. 
 
 Vineyards] Hebrew, kerahmim, 'vineyards.' 
 
 Chapter X. Verse 37. 
 
 And that v;c should bring the firstfruits of our dough, and our 
 offerings, and the fruit of all manner of trees, of wine and of oil, 
 unto the priests, to the chambers of the house of our God ; and the 
 tithes of our ground unto the Levites^ that the same Levites might 
 have the tithes in all the cities of our tillage. 
 
 And the fruit of all manner of trees] Hebrew, u-phri kahl atz, 'and 
 the fruit of every (kind of) tree.' The Lxx. reads, kai ton karpon pantos xulon, 
 'and the fruit of every tree'; the V., et poma omnis ligni, ' and fruits of every tree.' 
 
 Of wine and of oil] Hebrew, tirosh vt-yitzhar, 'vine-fruit and olive and 
 orchard fruit.' The Lxx. has oinou kai elaioit, 'of vnne and of oil'; the V., 
 vindemicE quoque et olei, "of vintage fruit also and of oil.' This is the second 
 instance in which the Vilgate does justice to tirosh. [See Note on Deut. vii. 13.] 
 Walton's Polyglot gives miisti. Tirosh and yitzhar are plainly mentioned by 
 Nehemiah as representatives of the ' fruit of all manner of trees ' brought to the 
 priests ; and this verse alone is sufficient to establish the meaning of these collective 
 terms, as designating the solid produce of the vineyard and the orchard. 
 
 Chapter X. Verse 39. 
 
 For the children of Israel and the children of Levi shall bring the 
 offering of the corn, of the new wine, and the oil, unto the chambers, 
 where are the vessels of the sanctuary, and the priests that minister, 
 .md the porters, and the singers : and we will not forsake the house 
 of our God. 
 
 Of the corn, of the new wine, and the oil] Hebrew, ha-dahgan, hat- 
 tirosh, vi-hiy-yitzhar, 'the com, the vine-fruit, and the olive and orchard fruit.' 
 The Lxx reads, tou sitoti, kai ton oinou, kai tou elaiou, ' of the com, and of the wine, 
 and of the oil.' The V. has frtimenti, vini, et olei, ' of corn, of wine, and of oil,' — 
 so soon had St Jerome unlearnt what he had practised in verse 37, where he 
 translates tirosh as vindemia. The English translators add ' new ' to their usual 
 rendering of tirosh as ' wine. ' 
 
NEHEMIAH, XIII. 5, 12, 15. 
 
 107 
 
 Chapter XIII. Verse 5. 
 
 And he had prepared for him a great chamber, where aforetime 
 they laid the meat offerings, the frankincense, and the vessels, and 
 the tithes of the corn, the new wine, and the oil, which was com- 
 manded to be given to the Levites, and the singers, and the porters; 
 and the offerings of the priests. 
 
 And the tithes of the corn, the new wine, and the oil] Hebrew, 
 it-mdasar had-dakgati hat-tirosh vi-hay-yitz/iar, ' and the tithe of the com, the vine- 
 fruit, and the orchard-fruit.' The Lxx. reads, kai teen dekateen ton sitou, kai ton 
 oinou, kai tott elaiou, 'and the tenth of the corn, and of the wine, and of the oil' ; 
 the v., et decimam fnimenti , vini, et olei, 'and the tenth of corn, of wine, and of 
 oil.' The English translators again render tirosk by 'new wine,' following, no 
 doubt, the niustum of most Continental versions. 
 
 Chapter XIII. Verse 12. 
 
 Then brought all Judah the tithe of the corn and the new wine and 
 the oil unto the treasuries. 
 
 The tithe of the corn and the new wine and the oil] Hebrew, 
 vidasar had-dahgan, hat-tirosh, v' hay-yitzhar, ' the tithe of the corn, the vine-fruit, 
 and the orchard-fruit.' The Lxx. gives ton ptirou, kai tou oinou, kai tou elaiou, 
 ' of the wheat, and the wine, and the oil ' ; ihe V. , frutnenti, vitii, et olei. 
 
 Chapter XIII. Verse 15. 
 
 In those days saw I in Judah some treading wine presses on the 
 sabbath, and bringing in sheaves, and lading asses ; as also wine, 
 grapes, and figs, and all manner of burdens, which they brought into 
 Jerusalem on the sabbath day : and I testified against them in the day 
 wherein they sold victuals. 
 
 Treading winepresses] Hebrew, dorkim gitoth, 'treading the wine-presses.' 
 The Lxx. has patountas leenous ; the V. , calcantes torctilaria. 
 
 As ALSO WINE, grapes] Hebrew, vl-uph yayin anakvim, 'and also wine, 
 grapes.' The Lxx. has kai oinon kai staphuleen, 'and wine and grnpes'; the V., 
 vinutn et uvas, ' wine and grapes.' 
 
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THE BOOK OF ESTHER. 
 
 Chapter I. Verse 7. 
 
 And they gave them drink in vessels of gold, (the vessels being 
 diverse one from another,) and royal wine in abundance, according to 
 the state of the king. 
 
 The Hebrew is z^-hashqoth biklai zahahv, vt-kalim mikkalim shoiiim, vi-yayn 
 malkuth rafiv ki-yad ham-melik, ' and they were providing drink in vessels of 
 gold, and the vessels (were) diverse from vessels, and wine of royalty (was) abundant, 
 according to the hand of the king.' The Syriac follows the Hebrew almost word 
 for word. The Lxx. reads, poteeria chntsa kai argitra, kai anthrakinon kulikion 
 prokeimenon apo talanton trisiniiriOn ; oinos poltis kai hccdus /ion antos ho basileus 
 epinen, 'gold and silver drinking-cups (there were), and a small carbuncle goblet 
 was on view, valued at thirty thousand talents ; the wine (was) plentiful and sweet, 
 such as was drunk by the king himself ' TheV. gives bibcbant autcin qui invitati erant 
 aiireis poculis, etaliis a.^ e alits vasis cibis iiiferebantui' ; vinuni qtioque ut magtii- 
 ficentia regid. digntim erat, abttttdans, el prcecipiium ponebatiir, ' but they that were 
 invited drank in golden cups, and the meats were brought in different sets of 
 vessels ; wine also worthy of the royal magnificence was furnished in abundance, 
 and of the highest quality.' 
 
 The Targumist tells a strange story, how the vessels brought from Jerusalem 
 turned the king's vessels into the likeness of lead ! — and adds, ' ' And they drank 
 fresh wine [k/iamar-aksis), fit for the drinking of a king, of a superior scent and the 
 most delicious flavour ; and it was not used sparingly, but with the liberality of a 
 royal hand. " 
 
 i i 
 
 i < 
 
 This was a splendid entertainment. The drinking-vessels were of gold, and 
 of different patterns, or perhaps variously chased ; the wine was 'wine of royalty,' 
 i. e. such as was usually drunk by the royal family ; and it was plentifully served 
 ' according to the king's hand ' — with a profusion suitable to the hand of one whose 
 resources were so vast. The statement of the Lxx. that it was ' sweet,' throws light 
 upon the kind of wine preferred, if not in the Persian palace, yet in courtly circles 
 in the time when that translation was made — the third century before Christ. 
 Sweetness, not alcoholic potency, was the quality most relished, as it would appear, 
 in the wines then selected for the royal tables. 
 
 f !• 
 
 SMI 
 
ESTHER, I. 8. 
 
 109 
 
 Chapter I. Verse 8. 
 
 And the drinking 7vas according to the law ; none did compel : for 
 o the king had appointed to all the officers of his house, that they 
 hould do according to every man's pleasure. 
 
 > <; 
 
 The Hebrew reds, ve-hashthiah kad-dath, ain onus, ki-kan yismd ham-mehk al 
 kahl-rahv baitlio la'dshoth kirtzon ish vah-isli, 'and the drinking (was) according to 
 
 decree— none compelling, for so ti)c king commanded to every officer of his 
 house, to fulfil the pleasures of man and man (= eveiy man).' 
 
 The Lxx. rendering is ho dc potos outos on kata prokeimcnon nam on egeneto, outOs 
 
 de ccthckcscn ho basikus, kai cpctaxe tots oikonomois poiecsai to thdecma atttou kai 
 
 ion anthrupon, 'now the drinking was not according to the established law, for so 
 
 he king wished ; and he instructed those of his household to do the will of himself 
 
 and of the men (his guests).' 
 
 The V. has nee erat qui nolentes cogeret ad bibendum ; sed stent rex stattierat, 
 prcrponens vicnsis singulos de principibiis siiis tit sumeret untisqtiisqiie quod vellit, 
 'nor did any one force the unwilling to drink, but as the king had arranged, who 
 set over each table one of his lords, that every one might partake of what he 
 pleased. ' 
 
 The Targum has ' and the drinking was regulated according to the bodily 
 habit, and there was no one who compelled (another to drink) ; for the king had 
 so issued an order binding upon every one connected with the royal house, that the 
 drinking should be according to the will of each, whether Israelites or of any other 
 nation and language.' 
 
 Josephus gives the following account : — * And he enjoined upon his servants not 
 to compel them to drink Ijy constantly presenting the drink to them, as was a 
 custom among the Persians, but to defer to them, and kindly attend to whatever 
 each of the guests should desire ' {kai pros ho bonldai tOn katakcimeitOn hekastOs 
 ph iloph I enesthai) . 
 
 The apparent contradiction between the Hebrew text and the Lxx. version will 
 disappear if we observe that the king, in fact, superseded pro tempore the common 
 convivial law by a special arrangement for the occasion ; but whether for the sake 
 of increasing or diminishing the drinking is not clear. Josephus implies the latter ; 
 but while the abstemious would be protected by the freedom afforded, those of a 
 different disposition might make it the means of unbounded licence. Among the 
 Greeks and Romans each bant|ueting party had its president (Greek, sitw/iosi- 
 nrekees— chief of the feast ; Roman, arbiter sive rex bibendi — master or king of tlie 
 drinking), and all the persons present were bound to follow his directions in tlie 
 quaffing of cups in honour of gods and mortals. The rule was precise and per- 
 cmptory^//V/// ee apithi, 'drink or depart.' The Persians may have had a more 
 familiar custom of toasting one another. Herodotus, who lived not long after 
 Nehcmiah, says of them, " They are very fond of wine, and drink it in large 
 quantities. It is also their general practice to deliberate upon affairs of weight 
 when they are drunk ; and then on the morrow, when they are sober, the decision 
 to which they came the night before is put before them by the master of the house 
 in which it was made : and if it is then approved of they act upon it ; if not, they set 
 
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 110 
 
 ESTHER, II. l8. 
 
 li) 
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 it aside. Sometimes, however, they are sober at their first deliberations, but in 
 this case they always reconsider the matter under the influence of wine." — (Hook 
 i., c. 133.) The (lermans, according to Tacitus, adopted the first and better half 
 of this curious method. They took counsel first when drunk and then when sober. 
 And the historian adds, "They deliberate when unable to devise anything, they 
 decide when not able to go wrong." 
 
 Chapter I. Verse 9. 
 
 Also Vashti the queen made a feast for the women in the lOyal 
 house which belonged to king Ahasuerus. 
 
 A feast] Hebrew, mishtlh, * a drinking '=: a banquet. It is not to be sup- 
 posed that a mishtch comprised drinking only ; it certainly included the more sub- 
 stantial delicacies of the season. Queen Vashti's mishteh would be composed of 
 refreshments adapted to the taste of her ladies, and let us hope that the drinks, 
 whatever else they were, were of a more innocent nature than those with which her 
 royal consort and his nobles were regaled. 
 
 Chapter I. Verses 10, 11. 
 
 10 On thi.. seventh day, when the heart of the king was merry 
 with wine, he commanded Mehuman, Biztha, Harbona, Bigtha, and 
 Abagtha, Zethar, and Carcas, the seven chamberlains that served in 
 the presence of Ahasuerus the king, n To bring Vashti the queen 
 before the king with the crown royal, to shew the people and the 
 princes her beauty : for she was fair to look on. 
 
 When the heart of the king was merry with wine] Hebrew, 
 kt-tcru lav ham-melek hay-yayin, 'when good (was) the heart of the king with 
 wine.' The Lxx. reads, heedeos genomenos ho basileus, 'the king having got into 
 a sweet condition ' = a mellow humour. The V. amplifies, cum rex esset hilarior et 
 post nimiam potationcm incaluisset mcro, * when the king had become inc ■ if>vial, 
 and after an excessive indulgence had become heated with v mixf (winty. The 
 T., 'when the king's heart was gladdened with wine, •' cnt to him the 
 
 angel of confusion to confound their feast.' 
 
 Subsequent events make apparent — i, how little of good ju 'tpner' .^joined with 
 drinking-jollity ; 2, how soon the blandness of temper that seems ssociated with 
 the bottle turns to sourness when crossed by opposition. The free and easy spirits 
 that spring from drink resemble the paws of the tiger, which conceal under a 
 smooth and velvety fur the talons of violence and rapine. Where Bacchus rules, 
 mirth may turn at any moment into murderous strife. 
 
 Chapter II. Verse 18. 
 Then the king made a great feast unto all his princes and his 
 
I ^V'^' 
 
 ESTHER, VII. I, 2. 
 
 Ill 
 
 servants, e!'rn Esther's feast ; and he made a release to the provinces, 
 and gave gifts, according to the state of the king. 
 
 A GREAT feast] Hebrew, mishleh gahilol, ' a great feast. * 
 
 Even Esther's feast] Hebrew, eth-mishta. Estar, 'the feast of Esther' — 
 called Esther's because given in her honour, to signalize her elevation to the 
 queenly state. 
 
 I 
 
 
 Chapter III. Verse 15. 
 
 The posfc went out, being hastened by the Icing's commandment, 
 and the decree was given in Shushan the palace. And the king and 
 Haman sat down to drink \ but the city Shushan was perplexed. 
 
 Sat down to drink] \ltbrQyf, yahshvu lishtosh, 'sat down to drink.' 
 
 The Lxx. has ekbthunizpnto, 'were drinking deep' [from lol/ibn, a Spartan 
 
 drinking-cup ; hence to kothoiiizcin = to drink on and on]. The V. has celebrante 
 
 co>r'ivium, 'keeping a feast.' 
 
 We are almost compelled to think that Ahasuerus was drunk when he fell so 
 blindly into the snare laid for him by Haman. Matthew Henry remarks, " Haman 
 was afraid lest the king's conscience should smite him ; to prevent which he 
 engrossed him to himself, and kept him drinking : this cursed method many take 
 to drown their convictions and harden their own and others' hearts in sin." 
 
 Chapter V. Verse 6. 
 
 And the king said unto Esther at the banquet of wine, Wiat is thy 
 petition ? and it shall be granted thee : and what is thy request ? even 
 to the half of the kingdom it shall be performed. 
 
 At the banquet of wine] Hebrew, hlmishta hay-yayin, 'at the banquet 
 of the wine. ' 
 
 Mishtch occurs in verses 4, 5, 12, and 14, and is in each place rendered 'ban- 
 quet' in the A. V.] 
 
 ^ 
 
 Chapter VII. Verse i. 
 
 So the king and Haman came to banquet with Esther the 
 
 queen. 
 
 Came to banquet] Hebrew, lishtoth, 'to drink.' So the margin of A. V. 
 The Lxx. has sumpiein, 'to drink with'; the V., ut biberent, 'that they might 
 drink.' 
 
 Chapter VII. Verse 2. 
 
 And the king said again unto Esther on the second day at the 
 banquet of wine, What is thy petition, queen Esther ? and it shall be 
 
112 
 
 ESTHER, IX. 22. 
 
 granted thee : and what is thy request ? and it shall be performed, 
 even to the half of the kingdom. 
 
 At the banquet of wine] Hebrew, hl-misJita hay-yayin, 'at the drink- 
 inc: ( = feast) of the wine.' The Lxx. has en Co poto, 'at the drinking'; the V,, 
 toscijuam vino incalueraf, ' after he was heated with wine. ' 
 
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 Chapter VH. Verse 7. 
 
 And the king arising from the banquet of wine in his wrath went 
 into the palace garden and Haman stood up to make request for his 
 life to Esther the que^n , for he saw that there was evil determined 
 against him by the king. 
 
 From the banquet of wine] Hebrew, mim-nii: ia hay-yayln. The Lxx. 
 has apo ton snmposiou, ' from the banquet ' ; the V. , de loco convivii, ' from the place 
 of feasting. ' 
 
 Cha:'ter IX. Verse 22. 
 As the days v.'herein the Jews rusted from their enemies, and the 
 month which was turned unto them from sorrow to joy, and from 
 mourning into a good day : that they should make them days of 
 feasting and joy, and of sending portions one to another, and gifts to 
 the poor. 
 
 Of feasting] Hebrew, tnishtelt. [.So also in verses 17, 18, and 19, where it is 
 '•endercd ' feastinji; ' in A. V.] If intoxicating liquors were freely used, the feast 
 of Purim would prove in its results to many families a time of sorrow rather than of 
 joy. The Jews both of the East and West have a gcnerul reputation for sobriety, 
 but that Purim is not .always soberly celebrated, even in the Holy City, may be 
 gathered from an anecdote related by the teacher of the English school in Jerusalem, 
 to the effect that a girl who was asked why she would be absent on account of 
 I'urim, as she .alleged she must be, replied with much simplicity, ' We shall all 
 be drunk.' It would be a relief to hoj-e tliat the error w.as purely grammatical, 
 and that the little Jewish maiden \\as confounding the active 'to drink ' with tiie 
 passive ' to be drunk '; but we can hardly please ourselves with this supposition 
 when we recollect the teaching and testimony of the ancient Rabbins — " A man's 
 duty with regard to this feast is that he should eat moat . . . and drink wine 
 imtil he b. drunk, and fall asleep in his druvikenness " (Ili'khoth Megillah, c. ii. 
 5). In fol. 7 the Talmud is even more precise, — " A man Is bound to get so 
 drunk with wine at Purim as not to know the difference between Cursed is Haman 
 and Plessed is Murdecai. " A curious story is appended. " Rabba and Rabbi 
 /ira made their Purim entertainment together. When Rabba got drunk he 
 arose and killed Rabbi Zira. On the next day he prayed for mercy, and God 
 restored Zira to life. The following year Rabba again jiroposed to Rabbi Zira 
 to have their Purim entertainment togeth.n-; but he answered, 'Miracles don't 
 happen every day.'" This is only one cut of a multitude of instances demon- 
 .strating the .absurdity of Christian commentators and critics ajipcaling to the 
 ' opinions ' of the Rabbins ; only in matters of fact is their testimony of any 
 real value. 
 
THE BOOK OF JOB. 
 
 Chapter I. Verse 4. 
 
 And his sons went and feasted in their houses, every one his day ; 
 and sent and called for their three sisters to eat and to drink with 
 them. 
 
 And feasted] Hehxevr, vt-aksic misteh, 'and made a drinking ' = least. The 
 Lxx. has cpoiousan poton, ' they made a drinking ' ; the V. , etfaciebant convivittm, 
 'and they made a feast.' 
 
 And to drink] Hebrew, va-Ushtoth, ' and to drink. ' 
 
 This 'drinking' or feast is not explained. The proceeding of the patriarcli, as 
 described in ver. 5, who, when the days of his sons' feasting were over, " rose uji 
 early, and offered burnt offeriiigs according to the number of them all lost they 
 should have sinned in their hearts," may suggest, but does not necessarily imply, 
 that their 'wine' was of the class described by the Wise man as 'a mocker.' The 
 words, 'thus did Job continually,' show that the previous account relates to the 
 festivities which recurred on the birthday of each son and daughter. 
 
 Chapter I. Verse i^. 
 And there was a day when his sons and his daughters were eating 
 and drinking wine in their eldest brother's house. 
 
 Drinking wine] Hebrew, shothim yayhi, 'drinking wine.' The Lxx. has 
 cpinon otnoii, 'they drank wine'; the V., biberem. vinum, '(when) they might 
 drink """» ' 
 
 wme. 
 
 Chapter I. Verse 18. 
 
 While he was yet speaking, there came also another, and said. Thy 
 sons and thy daughters were eating and drinking wine in their eldest 
 brother's house. 
 
 And drinking wine] llchx&vf, vi-shotJnm yayitt, 'and drinking wine.' The 
 Lxx. h.a.% f>ino>iton, 'drinking'; the V ., bibendbits vinum, 'when drinking wine.' 
 The Syriac omits all mention o. wine in verses 13 and 18. 
 
 I 
 
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 JOB, XXIV. 6. 
 
 Chapter XII. Versk 25. 
 
 They grope in the dark without h'ght, and he maketh them to 
 stagger like a drunken »ui/i. 
 
 And he maketh them to stagger like a drunken man] Ilelirew, 7'av- 
 yathdin kish-shikkor, 'and causes them to stiav like one drunk.' Tlic Lxx. lias 
 plancdiieiccsan dc huspcr ho metkuon, 'am! they wander as one drunk.' Some 
 MSS. have />/a>ionif>/oiis, 'wandering.' The V. reads, ci errarc eos facict quasi 
 ebrios, 'and he shall make them to wander as if drunk.' So tlie .Syriac. The 
 id?a is of going astray rather tlian of staggering — the mental confusion which mis- 
 leads, rather than the physical unsteadiness produ''' d by indulgence in intoxicating 
 liquor. For the latter condition the Hebrew is rah-iil. 
 
 Chapter XV. Verse 33. 
 
 He shall shake off his unripe grape as the vine, and shall cast oft' 
 his flower as the olive. 
 
 v\ 
 
 He shall shake off his unripe grape as the vine] Hebrew, yakr ..os 
 kai^-gcphen hisro, ' he shall shake off as the vine his sour bunch (of grapes)' — iVom 
 I'Cxser or baser, a collective noun used to descrilje 'sour grapes' ; the Lxx., l)u:^ie- 
 theiec dc hos omphax pro horas 'he shall be gathered as an unripe grape before (its) 
 hour.' The V. has Iccdctw quasi vinca in priiiio Jiorc botnts ^jus, 'he shall be 
 broken (or blasted) as vine in the first llower of its grape-cluster.' 
 
 Chapter XXII. Verse 7. 
 
 Thou '.ast not given water to the weary to di'nk, and thou hast 
 withholden bread from the liungry. 
 
 To withhold water from the thirsty (Hebrew, «/<-//// = languishing), was and is 
 reg.arded in the East as an act of monstrous iniiumanity. \ ; is one of the thirty-two 
 'charities' of the Hindoos to have water ready for tlie weary traveller to drink. 
 I'ersons in England who give to the thirsty or weary workman beer, or other intoxi- 
 cating lirpiors, are unconsciously doing evil instead of good : first, by presenting 
 that which increases thirst ; and secondly, by creating a desire for stimulants which 
 loads to a waste of wages and to much domestic suffering. If other drinks besides 
 water are oiTered, let tlicm be free from the power of injuring the recipient, either 
 in body or mind. 
 
 Chapter XXIV. Verse 6. 
 
 They reap every one his corn in the field : and they gather the 
 vintage of the wicked. 
 
 And they gather the vintage of the wicked] Hebrew, Ti-lvirm 
 rahshah ydaqqCxshii, 'and the vineyarvi of the wicked one they glean' [or gather the 
 late fruits of]. The margin of the A. \ has 'the wicked gatlier the vintagi-.' The 
 Lxx. has adiniatoi ainpcloiias asebon amisthi l<ai asid cirj^asaitto, 'the feeble cullivnie, 
 
M, 
 
 JOB, XXXII. 19. 
 
 115 
 
 unpaid and unfed, the vineyards of the unjust.' The V. reads, et vineam ejus qiiem 
 vi opprcsserint, viiidemiant, ' and they gather the vintage of his vineyard whom by 
 force they have oppressed.' 
 
 Chapter XXIV. Verse ii. 
 
 Uliich make oil within their walls, aiui tread their winepresses, 
 and suffer thirst. 
 
 And tread their winepresses, and suffer thirst] Hebrew, yikahviin 
 dahrkuvay-yits77iahu, 'and tread their wine-presses and thirst.' TheLxx. has nothing 
 resembling this verse. The V. rendering is inter acervos eoriiin meridiati sunt, 
 (j'li calratis to>rnla>U>us saititint, ' among their heaps those who thirst take a 
 noonday rest, the wine-presses having been trodden.'* 
 
 Chapter XXIV. Verse 18. 
 
 He is swift as the waters ; their portion is cursed in the earth : he 
 beholdeth not the way of the vineyards. 
 
 i 
 
 i fa.'J 
 
 :i!l 
 
 no 
 
 He beholdeth not the way of the vineyards] Hebrew, lo yiphuek 
 derek kenihniim, ' he turns not to [= looks not towards] the way of the vine- 
 yards.' The Lxx. strangely gives the whole verse thus : — " Swift is (their jiath) 
 upon the face of water ; accursed shall be their portion upon earth, and their iruits 
 upon the land (shall be) withered in their arm, for they have robbed orphans." t 
 The V. translates the last clause ncc anibulel per liain 7'iiiearutii, ' nor shall he 
 walk along the path of the vineyards'; the T., 'and he shall not look to the 
 footpath of the vineyards.' The Syriac and Arabic connect the last two clauses in 
 this form, — 'accursed will be their portion in the earth in the way of the vine- 
 yards,' Assuming the integrity of the Hebrew text, the meaning will be, either 
 that the rapacious will shun the publicity of the vineyard path, or (more likely) 
 disdain the honest labour of those who go to and from the vineyard as the sphere 
 of their daily toil. 
 
 Chapter XXXII. Verse rg. 
 
 Behold, my belly is as wine which hath no vent ; it is ready to 
 burst like new bottles. 
 
 The Hebrew reads, hinna vitni ke-yayin lo yip-pahihnakh ', k?-o7<oth khadahsliim 
 yibbahqda, ' behold, my belly, like wine, has no vent ; like new bottles it is rent. ' 
 
 • Prof Rfnan transl.ites, — 
 
 " lis cxprimcnt I'huile dans les celliers de leur spoliateur, 
 En foulant le pressoir, ils out soif." 
 
 t Prof. R£nan translates, — 
 
 " lis sont comme un corps li^.ucr sur la surface de I'eau, 
 Leur hOritajic est niaudit sur la terre ; 
 lis ne prenneut jamais le chcnilii dcs vii>nes ;" 
 
 kdding this note, — " Thai is td say, it always brings unhappincss to the lite of populations that an 
 passing from the condition uf licdouin plunder to the state of agricultural and sedentary tribe-.," 
 
 ! Vi 
 
 M 'I 
 
 ^,' .-kj.jj 
 
ii6 
 
 JOB, XXXII. 19. 
 
 The Lxx. has hee de gasteer moii hosper askos gleukous zeon [Codex A, ge.mdn\ 
 dcdemetios ; hee hosper phuseeteer chalkeos errhecgos [Codex A, chalkcos dedcmenos 
 kai katerrhccgos\ "but my belly (is) glowing [Codex A, loaded] as a fastened-up 
 skin-bottle of sweet wine ; as the bellows of the brazier when it has burst [Codex 
 A, as the bellows of the brazier when it has been fastened up has burst]." Sym- 
 machus's version of the last clause is preserved — hos oinos ncos adiapnciistos, 'as 
 new win_ without ventilation.' The V. gives en venter mens qjiasi niustum absque 
 spiraculo quod laguncidas novas disruiiipit, 'behold, my belly is as new wine 
 without a vent, which bursts asunder new vessels.' The T. has 'behold, my 
 belly is as new wine \khamar kkadath'] which has not a vent, and it is burst [as] 
 new vessels.' 
 
 The llchvcvf yayin, here used for grape-juice while passing into fermentation, is 
 explained by the Lxx. as gleukos, by Symmachus as oinos neos, by the Targum os 
 khamar khadath, and by the V. as miisluvi. The passage illustrates the explosive 
 power of this juice when set fermenting. This pot'^ncy is due to the carbonic 
 acid gas generated by the act of fermentation, which will burst the strongest vessels 
 (whether skin, or wood iron-bound) in which it happens to be foolishly confined. 
 The analogy drawn is between agitation of mind and the fermentation oi yayin: 
 unless ' a vent ' is allowed, the safety of the b^dy in the one case and of the bottle 
 in the other is endangered. ' lie was bursting 10 speak,' is .i phrase not un- 
 common to our vernacular. This text is often moFc erroneously compared with 
 Matt. ix. 17. Elihu refers to wine that had been put, after it had been partially 
 fermented, into new bottles made air-tight, through carelessness or from ignorance 
 of the state of the wine ; whereas Christ refers contrastively to wine put into new 
 bottles before fermentation, in order to prevent the wine from fermenting and 
 the bottle being burst. The traditional interpretation makes the Saviour con- 
 tradict Elihu by affirming that wine could ferment in new bottles, closed up, 
 without endangering the bottles ! [See Note on Matt. ix. 17,] 
 
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 THE BOOK OF PSALMS. 
 
 Psalm IV. Verse 7. 
 Thou hast put gladness in my heart, more than in the time ///^/ 
 their corn and their wine increased. 
 
 The Hebrew stands, nahthatah simkhah be-liU ma'dth dci^ahnam ve-tirosham 
 rahbu, "thou hast put gladness (or cheer) in my heart from [or, more than when] 
 their corn and their vine-fruit abounded." The Lxx. has eddkas cuphrosiDiccn eis 
 teen kardian ; apo karfoii sitoti kai oinon kai elaion anion epleethtmtheesan, 'thou 
 hast put gladness into the heart ; by the fruit of their corn and wine and oil they 
 have been satisfied." So Aquila, Symmachus, and Theodotion. The V., which 
 in the IJook of Psalms follows the old Italic version, reads, dedisti livtitiam in corde 
 vieo ; afructu frttmoili, vini, ct old siii multiplicati sunt, "thou hast given glad- 
 ness into my heart ; by the fruit of their corn, wine, and oil they have been multi- 
 plied." The Lxx. and V. agree in adding 'oil' to the list of earthly blessings 
 M'hich cheer the heart of man, and in separating the verse into two distinct clauses. 
 Origcn puts a circle round ' oil ' in his Hexapla to indicate that it was not extant 
 in the Hebrew MSS. of his day. The compound particle waa//^ {min, ' from,' and 
 atk, ' with ') is somewhat ambiguous, but the fact that all the Greek versions and 
 the Vulgate have 'by the fruit of,' makes it likely that their MSS. may have read 
 ma-abbai ('axo) instead of nia-atk (riNO). The words as v.ritten in the Hebrew 
 characters bear, as will be seen, a close resemblance. In the Song of Solomon, 
 vi. II., '2N is translated in the A. V. 'the fruit of,' though Gesenius suggests 
 '.qreennoss of.' It is, however, conjectured (Mignc's Ciirsits Fatyologicc) that apa 
 kairoii, ' from the time of,' became changed by the transcribers in mistake into ap:> 
 kar/'iHi, 'from the fruit of.' St Jerome has 'in the time their corn and their wine 
 were multiplied.' St Augustine has h tempore, 'from the time.' The sense 
 afforded by the A. V. is in harmony with the spirit of the context, which seeks to 
 enforce the supreme excellency of the Divine favour. The increase of corn and 
 vine-fruit is a subject of lawful congratulation with all men ; but while tlie ungodly 
 derive their chief enjoyment from these fruits of the earth, mellowed and multiiilied 
 by the light of the sun, a richer treasure of felicity is the portion of tlie man, how- 
 ever poor, whose heart is the recipient of the light of God's countenance. 
 
 Psalm X. Verses 9, 10. 
 
 9 He heth in wait secretly as a lion in his den : he lieth in wait to 
 catch the poor : he doth catch the poor, when he draweth him into 
 
 
 
 
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 PSALMS, XVI. 4, 5. 
 
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 his net. jo He croucheth, and humbleth himself, that the poor may 
 fall by his strong ones. 
 
 I-anti^imge could scarcely be conceived more graphically descriptive of the course 
 pursued by those who carry on the traffic in intoxicating liquors, regardless of the 
 miseries produced. They may be acquitted of any malicious intention to murder and 
 rob ; but the knowledge of what is produced by their daily business, and the artifices 
 (including venal testimonies and advertisements) employed to extend it by drawing 
 the jioor and thouglitless into its meslies, must leave them without excuse, according 
 to any standard of moral responsibility that can be a]3plied to human conduct. 
 Very grievous is it that a sense of this responsibility should be deadened through the 
 licence granted l)y the law to deal ' in the strong ones' ; and the Christian patriot 
 is bound to free himself from all complicity with such legislation, by means of 
 earnest protests again. ;t it, and l)y no less earnest efforts to confer power upon 
 the people to protect themselves against this system of wholesale destruction. All 
 men who take upon themselves the Christian name should see that their daily prac- 
 tice and business will not bring them under Job's description — 'Those that rebel 
 against the light' (xxiv. 13). 
 
 Psalm XVI. Verse 4. 
 
 Their sorroAvs shall be multiplied that hasten after another god : 
 their drink offerings of blood will I not offer, nor take up their names 
 into my lips. 
 
 Their drink offerings of blood will i not offer] Hebrew, bal assik 
 nishaihcm mid-daltin, ' I will not pour out their libations (outpourings) from 
 blood.' The Lxx. has mee sunai^di^a tas siinagogas anion ex /laiinatOn, 'I will 
 by no means assemble their assemblies of blood (lit. bloods).' The V. gives pre- 
 cisely the same sense, non congivgabo convcitticula corum de sanguinibus. Tiie 
 Syriac is identical with the A. V. The T. represents Cod as the speaker — ' I 
 will not receive with satisfaction their libations, nor their offering of blood.' 
 
 One of the forms of that cruelty which filled ' the dark places of the earth ' con- 
 sisted in pouring out the blood of human victims to the gods who were adored ; 
 and such libations were sometimes converted into vows in times of personal or 
 public exigency. Similar customs characterize modern paganism. Dupuis men- 
 tions, in his 'Journey in Ashantee,' that he saw the king gather the blood of a human 
 victim into a vessel, drink one half, and offer the other to his idol. 
 
 Psalm XVI. Verse 5. 
 
 The Lord is the portion of mine inheritance and of my cup : thou 
 maintainest my lot. 
 
 And of my cup] Hebrew, ve-kosi, 'and my cup.' [See Note on Gen. xl. 11.] 
 
 ^ 
 
rSALMS, LVIII. 4 
 
 119 
 
 Psalm XXIII. Verse 5. 
 
 Thou preparest a table before me in the presence of mine enemies 
 thou anointest my head with oil ; my cup runneth over. 
 
 My CUP RUNNETH OVER] Hebrew, kosi rh'ahyah, 'my cup has fulness-of- 
 drink.' Knn/iya/i ishomrahva/i. [See NotebelowonPsa. xxxvi. 8.] The Lxx. 
 lias to fiotecrion sou methuskon /ids krafision, ' thy cup satisfies as the best (wine) ' : 
 incthuski) cannot here mean 'to intoxicate.' The V. reads, et calix mens iitebrians 
 (itmin prifclarus est, 'and my inebriating cup, how excellent it is!' St Jorome 
 j;ivcs et calix metis inebrians. Si'ci et beniguitns, ' and my cup (is) inebriating. 
 ])Ut also kindness.' Here the first two words of ver. 6 — ak ten; 'truly good,' — in 
 A. V. 'surely goodness' — are joined to ver. 5. This likewise seems to have 
 been Origen's arrangement of the Hebrew. Symmachus has ' and thy good cup 
 fills me full with everything,' — methuskon me diolou. Aquila and Theodolion have 
 'uiy cup fills (me) full,' — poteerion mou methuskon. 
 
 Psalm XXXVI. Verse 8. 
 
 They shall be abundantly satisfied with the fatness of thy house ; 
 and thou shalt make them drink of the river of thy pleasures. 
 
 They shall be abundantly satisfied] Hebrew, ytrx^yuu, ' they shall be 
 satiated.' The margin of A. V. has 'watered.' Rah-vah, 'to drink largely, to be 
 satisfied with drink,' corresponds with sah-va, as applied to food. Here it is used 
 as fatness, ' which is drunk and sucked in, rather than eaten ' (Gesenius). The 
 C'haldee uses the cognate word to describe any kind of repletion from wine = to the 
 \\c\t\it\v shahkar. The Lxx. has mcthustheesotitai apo piotcetos ton oikousou, 'they 
 shall be satiated with the fatness of thy house.' Here methuo is clearly used, not 
 in the sense of ' to intoxicate,' but ' to fully satisfy.' 
 
 Psalm XLVI. Verse 3. 
 
 T/wjigh the waters thereof roar and be troubled, though the moun- 
 tains shake with the swelling thereof Selah. 
 
 Be TROUBLE!)] Hebrew, vekhmeru, 'foam' — from khahmar, 'to foam' or 
 'boil up' ; hence khvmer designates the juice of the grape, either when foaming 
 under the treader's feet (Deut. xxxii. 14), or when bubljling up in a state of 
 fornuMitation (Psa. Ixxv. 8). The same word, we may observe, is applied to the 
 foam ol the sea, and to Ijoiling bitumen, etc., and has no exclusive connection with 
 the foam of the fermenting- vat. 
 
 Psalm LVIII. Verse 4. 
 
 Their poison is like the poison of a serpent : ihey are like the deaf 
 adder that stoppeth her ear.* 
 
 * wine is also compared in lilie manner, Prov. xxiii. 32. 
 
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120 
 
 PSALMS, LXV. 10. 
 
 Their poison is like the poison of a serpent] Hebrew, khamath lahmo 
 kidiniiih khamnfh iiahkkas/i, ' the poison (that is) to them (is) after tlie likeiics;-; 
 of llie poison of a serpent.' The Lxx. reads, tliitinos aiitois kata teen hoinoiosiii 
 ton opheus, ' their rage (= venorn) is after the likeness of (the poison of) the serpent. ' 
 The V. ha.s ftiror illis secnudum siinilitudincin serpetitis, ' tiieir fury is accorflini^ 
 to tiie likeness of (the fury of) a serpent.' [See Notes on Deut. xxxii. 33, Fsa. 
 cxl 3, and lios. vii. 7.] 
 
 Psalm LX. Verse 3. 
 
 Thou hasf shewed thy people hard things : thou hast made 
 us to drink the wine of astonishment. 
 
 Thou hast made us to drink the wine of astonishment] Hebrew, 
 hisk(ji(hahnu yayin tanilah, 'thou hast made us drink the wine of reeling,' or 
 trenil)ling, =that eauses reeling or trembling. Tamlah is from, ralial, 'to reel 
 or tremljle.' The Lxx. has epotisas hccmas oiiicii kataintxcos, 'thou hast made us 
 drink wine of astonishment.' Aquila has oinoii karosi'os, 'wine of stupefaction'; 
 Symmachus, oinon sa/oii, 'wine of agitation.' Tlie V. ve^^s, potasti itos vino com- 
 punclionis, 'thou hast made us drink from the wine of suffering'; St Jerome, 
 vino consopioitc, 'from stupefying wine.' The Etliiopic has 'wine of stupor.' 
 The Syriac has 'feculent wine'; the Arabic, 'turlml wine.' The T. gives 'the 
 wine of malediction.' 
 
 By a striking metaphor the ' trembling' caused by intoxicating jajv'w is viewed .t 
 a property of the wine itself ; and when the Almighty is described as administering 
 such wine, we are referred to the terrible visitations which He brings upon men, or 
 suffers to befall them. [For similar figurative language sec Notes on I'sa. Ixxv. '^ ; 
 Isa. li. 17, 22 ; Jer. xxv. 15 ; xlix. 12 ; li. 7 ; Lam. iv. 21 ; Ezek. xxiii. 31—34; 
 Halx ii. 16 ; Zech. xii. 2 ; Rev. xvii. 24.] On this text Calvin observes of ralial, 
 "They were drunk with the wine of drowsiness or giddiness. Not even the 
 Hebrew interpreters agree about the word. For many translate it venom or 
 toison. But it is easy to gather that the prophet speaks specially of a jioisoncd 
 l)otion that bereaves men's minds of sense and understanding ; for his purpose was 
 to set before their eyes the curse of God that had reigned." 
 
 M.iii 
 
 Psalm LXV. Verse 10. 
 
 Thou waterest the ridges thereof abundantly : thou settlest the 
 furrows thereof : thou makest it soft with showers : thou blessest the 
 springing thereof. 
 
 Thou waterest the ridges thereof abundantly] Hebrew, telainiyah 
 ra^rvoy 'its furrows thou givest to drink deeply,' =])lcntifully dost irrigate. 
 RavT'ii is in the Piel conjugation, from rah-vah. The Lxx. reads, tons aulakas 
 ail fees methuson, 'saturate her furrows'; the V. , vivos ejus inebrin, ' fdl up her 
 channels. ' 
 
PSALMS, LXXI. 4. 
 
 121 
 
 Psalm LXVI. Verse 12. 
 
 Thou hast caused men to ride over our heads ; we went through 
 fire and through water : but thou broughtest us out into a wealthy 
 place. 
 
 Into a wealthy place] Hebrew, larfahiah (from raJivah), 'to a well -watered 
 place,' := to a place of great plenty. The Lxx. has eis anupsuchccn, ' into [a place 
 of] refreshment' ; the V., in 7-e/ngenutn, ' to a cool place' = a place of consolation. 
 
 Psalm LXIX. Verse 12. 
 
 They that sit in the gate speak against me; and I 7aas the song of 
 the drunkards. 
 
 I WAS THE SONG OF THE DRUNKARDS] Hebrew, u-iiii:;i}toth shothai shakar, 
 ' and songs the drinkers of shakar'' = songs are made about me l)y the drinkers of 
 sluikar. The Lxx. reads, kai cis cute epsallon oi pinontcs ion oinou, 'and they sang 
 about me who were drinking wine'; Aquila, 'and the songs of those drinking 
 strong drink' — niclhitsma ; Symmachus, 'and those drinking strong drink 
 ( mclhitsma) sang of me. ' The V, has et in vie psallcbant qui libelant vinuni, ' and 
 those who drank wine sang about me'; St Jerome, 'and those drinkin ; wine 
 were singing.' 
 
 The Lxx. regard ,f//rt/(i/' here as equivalent to j'i?w'«, 'wine.' The T. paraphrases 
 thus: — "And I shall be the song of those who go to drink strong drin'ii (ntan\i//i) 
 in the public-house [Vvaith qarqasz'aii)''' ; so that j/^a/ivjr is here rendered, not by 
 khmnar afliq, ' old wine,' as in every place except one, but by mai~vatJi, as in Lev. 
 X. 8. See Note. 
 
 The Psalmist intimates that he was the subject of satirical and ribald songs by 
 the votaries oi shakar. It was no new thing, even in his day, for those who iml)ihed 
 freely the spirit of wine, to revile those who were fdled with the 'spirit divine.' 
 
 Psalm LXIX. Verse 21, 
 
 They gave me also gall for my meat ; and in my thirst they gave 
 me vinegar to drink. 
 
 They gave me also gall for my meat] Hebrew, vay-yitu vc-lantthi ivsk, 
 ' and they gave (as) my food, gall.' The Lxx. reads choleen, ' gall.' So Symma- 
 chus. The V. has fel. Rosh did not designate poison in general, but some 
 special bitter product. 
 
 And in my thirst they gave me vinegar to drink] Hebrew, ve-li-inai 
 yas/iqinii kJtomct:i, 'and to me thirsting, they-gave-to-drink feraiented liquor' = 
 vinegar, the result of the acetous fermentation. The Lxx. \\s.%oxos, 'vinegar'; 
 the v., accto, 'with vinegar.' 
 
 Psalm LXXI. Verse 4. 
 Deliver me, O my God, out of the hand of the wicked ; out of the 
 
 hand of the unrighteous and cruel man. 
 
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 rSALMS, LXXV. 8. 
 
 
 And cruel man] Hebrew, vekhomatz, 'and soured (one) ' = the man whose 
 disposition resembles vinegar. The Lxx. has adikountos, 'of the unjust one.' So 
 the v., iniqiii. It may, however, carry the sense of 'corrupt,' as the idea of 
 ferment did with Paul (I Cor. v. 6 — 8). So Greenfield. 
 
 Psalm LXXIII. Verse 2I. 
 Tlius my heart was grieved, and I was pricked in my reins. 
 
 Thus my heart was grieved] Hebrew, ki yithkhahmmatz li'--Tiihvi, 'for 
 fermented was my heart,' i. c. it lost its sweetness, as if under the action of a 
 ferment, and became embittered, = the phrase of Isaiah, ' The sweet-drink . . . 
 become bitter.' 
 
 The Lxx. has strangely eeuphraiithcc, 'has rejoiced'; but the Aldine and Com- 
 plut. ediiions read exekauthce, ' inflamed ' ; Symmachus, siincstelLio, ' was drawn 
 together'; the V., quia injlaniniatum est cor viaim,, 'wherefore my heart was in- 
 flamed.' St Jerome has ^(7;///-af/«/«, 'drawn together.' 
 
 Psalm LXXV. Verse 8. 
 
 For in the hand of the T^ord there is a cup, and the wine is red ; it 
 is full of mixture ; and he poureth out of the same : but the dregs 
 thereof, all the wicked of the earth shall wring them out, and drink 
 them. 
 
 A cup] Hebrew, Xw, ' a vessel' = a goblet. The T. has 'a cup of malediction.' 
 
 And the wine is red] Hebrew, veyayin k/iamar, ' and the wine foams,' from the 
 presence of some fermenting agent and potent drugs. The Lxx. reads, oinou 
 akratOH, 'of wine unmixed.' Symmachus has kai oiuos akratos, 'and the wine 
 is unmixed'; St Jerome, vino mcraco, the V. vini ineri, 'of neat wine'; and 
 the T.,khamar askin, ' strong wine.' The fermented wine which was drunk undi- 
 luted with water was called by the Greeks akralos, by the Romans menim, and to 
 drink such wine was deemed the act of drunkards only. What would those pagans 
 have said of Christians who drink brandied wines — unmixed wine mingled with 
 fiery spirit ? 
 
 It is full of mixture] Hebrew, mala mesek, 'full of mixture.' Mrsck comes 
 from mahsak, to mix or mingle. The noun occurs in this place only ; the verb is 
 applied to a pleasant compound in Prov. ix. 2, 5 and to an injurious preparation 
 in Isa. v. 12. The analogous verb 7nczcg is used in Cant. vii. 3. The Lxx. 
 reads pleercs kerasmatos, and the V. pleniis misto, ' full of mixture ' ; Symmachus 
 has pleeruit ckchtitheis, 'full, poured out.' The wine is unmixed, yet full of 
 mixture ; unmixed in the sense of undiluted, full of mixture because combined witli 
 drugs. The characteristic of nearly all the various forms of intoxicating liquor 
 now retailed, is that they are both diluted and adulterated, with the one object 
 of increasing the profits of the vender whatever may happen to the buyer and 
 consumer. Large quantities of potent drugs, for which there is no other human 
 use, are annually imported into Britain. 
 
 And he poureth out of the same] Hebrew, vay-yaggar mizzch, 'and he 
 poureth out from this.' The Lxx. reads, kai eklinen ck (oiitoii eis tojtlo, 'and 
 he turns (it) from this to this' = turns it from side to side, that the mingling may 
 
PSALMS, LXXVIII. 47, 65. 
 
 123 
 
 (I 
 
 be more complete. Symmaclius has oste elkcin afiautou, 'so as to take from it' ; 
 the v., d inclinavit ex hoc in hoc, ' and he has incUned (it) from this to this '; St 
 Jerome, ct propittahit exco, 'and he will give to drink from it.' The Ilchrew 
 imi)lies that the mixed wine is poured out into the cups, giving a portion to each 
 godless peojile and person. 
 
 But the dregs thereof] Hebrew, ah shemariha, ' surely the dregs of it.' 
 Ak, abbreviated from akan, is clearly not used here as an adverb of limitation, but 
 of confirmation, as twice in Psa. Iviii. 12, where it is rendered in A. V. 'verily,' 
 — " Verily there is a reward of the righteous ; verily there is a God that judgeth in 
 the earth." Shcinariha, 'its dregs,' here signifies tlie thicker (hence sedimentary) 
 part of the mixture, which had not been perfectly combined with the rest. Not 
 only was the fluid portion of the mcsck to be poured out for the profane to driidi, 
 but the still more stupefying part of it reserved at the bottom of the cup should be 
 served out to them. The Lxx. reads, pleen hotrugias aiitou, 'even the dregs of it ' ; 
 the v., vcrutntamcn fax ejus, 'even thus its feculence.' 
 
 All the wicked of the earth shall wring them out, and drink 
 them] Hebrew, yimtzu yishtti kol rishai arctz, 'all the wicked of the earth shall 
 suck out (yimtzu) drink up (yish/ii).'' The Lxx. has auk cxckciwthcc, piontai 
 pantccs 01 hamartoloi tecs gees, ' have not been wholly poured out; all the sinners of 
 the earth shall drink (them).' So also tlie V., nan est exinanita, bibeitt oinnes 
 peccatores terrcc, ' is not emptied out ; all sinners of the earth shall drink (it).' St 
 Jerome has 'nevertheless, all the impious of the earth, drinking, will drain 
 up its dregs.' 
 
 The retributive vengeance of the Supreme Judge is depicted under tlie image of 
 a aip which lie holds in His hand, the wine whereof foams with the fermenting 
 mixtures with which it is filled; from this cup He pours out to all tiic 1,'uilty their 
 just proportion, and assuredly tlie wicked of the earth shall receive it, till the last 
 contents of the c\\\> have been drained and sucked up. This terrible and impressive 
 representation is surely calculated to inspire not only a fear of all sin, but of 
 all fermenting and inflaming mixtures which so vividly represent the consequences 
 of unpardoned guilt. 
 
 Psalm LXXVHL Verse 47. 
 
 He destroyed their vines with hail, and their sycamore trees with 
 frost. 
 
 He destroyed their vines with hail] Hebrew, yakarog bab-barad 
 gaphnani, 'he killed with hail their vines,' i.e. not every identical tree, but trees 
 throughout the land. 
 
 This statement is evidence, not only that vines existed in Egypt in the time 
 of Moses, but that the plague of hail extended 'throughout all the land of 
 Egypt' (Exod. ix. 25) as far as the vineyard districts. If gaphnani be taken in iti 
 general csnse of 'trees with twigs,' the Psalmist's words coincide with those of the 
 historian, that the storm of hail 'brake every tree of the field.' 
 
 Psalm LXXVHL Verse 65. 
 
 •Then the Lord awaked as one out of sleep, and like a mighty man 
 that shouteth by reason of wine. 
 
 1^ 
 
 k 
 
 !i'' 
 
 ' ' »l 
 
 : I 
 
 - 4" - 
 
 u> 
 
w 
 
 124 
 
 PSALMS, LXXX. 8 — 16. 
 
 Like a mighty man that shouteth by reason of wine] Hebrew, /r- 
 j^iior methronan miy-yayiii, ' as a mi^lity one recovering himself from wine.' The 
 Lxx. and Aquiia have hos dioiatos kekraipalcekus ex oiitoii, 'as a mighty man 
 who has been debauched (or overcome) liy wine.' Symmachns gives hvs duitatos 
 ilialulOn ex oinou, ' as a mighty man speaking out from wine.' The V. has tanquam 
 foteus crapulatus a vino, 'as a miglity (one) surfeited l)y wine.' The A. V. 
 derives viet/uvnan from ra/tnait, 'to utter a tremulous sound' = 'to shout' or 
 'to wail.' Gesenius, who derives it from?-;/;/, 'to conquer, to overcome,' agrees 
 with the Lxx. and V. The Syriac gives ' as a man whom his wine sends forth.' 
 15ut since mcthrouan is in the Hithpael conjugation, frequently used as reflective of 
 Piel, and similarly to the Middle Voice in Greek, to describe the action of a person 
 upon himself, the passage may be translated, ' like a mighty one ( = hero) over- 
 coming (or delivering himself from wine.' The Ethiopic reads, 'as a mighty one 
 who has cast aside wine.' The T. is emphatic, — LVmitlCpeqath min k/tamar, 'as a 
 man having recovered himself from wine.' The allusion to 'sleep' in the first 
 clause is strongly confirmatory of this reading. 
 
 By a bold and powerful figure, the God of Israel is conceived as having been 
 hisensible to the murderous triumph of His foes. Like a hero who has fallen 
 asleep from the effects of wine — smik into the profoundest of all slumber, — but who, 
 having awoke, shakes himself fvje from the influences of his vv'ine, and is ready to 
 reassert his natural prowess; so He, the Almighty, casting aside His apparent 
 indifference, has smitten His enemies with resistless majesty. The A. V. brings Cod 
 before us as acting like a hero when under the maddening power of wine ; but the 
 interpretation now proposed restricts the likeness to the period when the hero, 
 becoming disengaged from his vinous thraldom, goes forth 'conquering, and to 
 conquer. ' 
 
 TsALM LXXX. Verses S— 16. 
 
 8 Thou hast brought a vine out of Egypt : thou hast cast out the 
 heathen, and planted it. 9 Thou preparedst room before it, and 
 didst cause it to take deep root, and it filled the land. 10 The hills 
 were covered with the shadow of it, and the boughs thereof were like 
 the goodly cedars, u She sent out her boughs unto the sea, and 
 her branches unto the river. 12 Why hast thou thai broken down 
 her hedges, so that all they which pass by the way do pluck her '? 
 13 The boar out of the wood doth waste it, and the wild beast of 
 the field doth devour it. 14 Return, we beseech thee, O God of 
 hosts : look down from heaven, and behold, and visit this vine ; 
 15 And the vineyard which thy right hand hath planted, and the 
 branch that thou madest strong for thyself i6 // is burned with fire, 
 it is cut down : they perish at the rebuke of thy countenance. 
 
 V. 8. Tnou hast brought a vine out of Egypt] Hebrew, gephcn mhn- 
 MUzmini /nssia/i, *a vine out of Mizraim (Egypt) thou broughtcst.' 
 
 This sustained personification of Israel as a vine has been greatly admired on ac- 
 count of its elegance and poetical beauty. Doubtless, the image of a vine was chosdn 
 by the Psalmist chiefly on account of its appropriateness to the ideas he desired to 
 
PSALMS, CIV. 14, 15. 
 
 125 
 
 
 express ; but the felicitousness of the figure is enhanced from the evidence supplied 
 by scriptural references and monumental pictures, showing that the vine was very 
 elaborately and scientifically cultivated in Egypt. To affirm that ' it filled the 
 land ' (ver. 9), and that ' the hills were covered with the shadow of it ' (ver. 10), 
 was an allusion to the ancient custom of planting the vine on hill-sides, and 
 carrying it by festoons, stretching from tree to tree, almost to incredible distances. 
 In the language of Greek poetry, "the vine was 'the mistress of trees, because 
 supporting herself on them as on the shoulders of domestics. " 
 
 V. II. Her boughs — her branches] Hebrew, qdziriha—yonqotktha, 'her 
 boughs — her suckers.' 
 V. 14. This vine] \\q\^xq.^, gcphen zoth, 'this vine.' 
 V. 15. And THE vineyard] Hebrew, Z'e-Xwwwrt//, 'and the plant.' 
 And the branch] Hebrew, vH-al-ban, 'and upon the son,' poetically used 
 for 'offshoot.' The Lxx. has 'upon the son of man.' 
 
 i 
 
 Psalm CIV. Verses 14, 15. 
 
 14 He causcth the grass to grow for tlie cattle, and herb for the 
 service of man : that he may bring forth food out of the earth ; 
 15 And wine that maketh glad the heart of man, and oil to make his 
 face to shine, and bread which strengtheneth man's heart. 
 
 A more literal translation of the fourteenth verse would be, "Causing grass to 
 grow for the cattle, and grain for the cultivation of man, (so as) to bring forth 
 bread (^food) from the earth." 
 
 V. 15. And wine that maketh glad the heart of man] Hebrew, 
 vc-yayin yS-samina/ck IS-vav eiios/i, 'and wine (that) cheers the heart of man.' 
 The Lx.K. reads, l:ai oinos eiiphrainci kardian anthropoit, 'and wine delights the 
 heart of man ' ; the V. , et vinniii lictijicct cor hominis, ' and wme may cheer the 
 heart of man.' St Jerome has lictijicat, ' cheers.' 
 
 And oil to make his face to shine] The Hchxevr \% lehaizkii petiim tiiin- 
 shcmcn, ' to cause the face to shine from oil.' A question arises here, — Docs the 
 Psalmist (as construed in the A. V.) refer to oil as the agent mahing the face to 
 shine? The arguments in favour of an affirmative are derived from (i) the 
 probability that in enumerating the produce of the earth, a reference would be made 
 to sheinen (oil) as well as to lekhcm (bread) and yayin ; (2) the authority of the 
 Lxx., which reads [delights the heart of man], ton hilarunai prosopon en elaio, 
 'making the face to be cheerful with oil'; also the V., ut exhilaret faciem in oleo, 
 'that he may brighten his face with oil.' On behalf of the negative it may be 
 urged (i) that the construction would have been different had the Psalmist wished 
 to refer to oil as the agent, for he would have written, 'and oil makes the face to 
 shine'; (2) that the grammatical concord of the original does not admit of the 
 rendering given by the Lxx., the V., and the A. V. On this point even the 
 non-Hebrew scholar can form an intelligent judgment. " And wine to make 
 cheerful the heart of man, and to brighten (his) face from oil, " is an arrangement 
 of words quite inconsistent with the opinion that it is the oil which brightens the 
 face. But a very excellent sense is certainly afforded by taking the particle min 
 (rendered ' from ') to signify ' more than ': " And wine to make cheerful the heart 
 
 
 
 1 j. 
 
 ::.t: 
 
 M.- 'I 
 
 
 i- it] 
 
 
w 
 
 1 20 
 
 PSALMS, CVII. 27. 
 
 il:; 
 
 of man, and to briglitcn his face more thnn oil ((ioi?s)." (3) The Eastern 
 versions resemljle the Hebrew too closely in the peculiari'y of their prepositions to 
 make them conclusive witnesses in a case of this kind ; tiiouLjh the Syriac sustains 
 the rendcriiitj suggested. On the whole the weight of translation is with the 
 A. v., but the weight of internal evidence with the proposed rendering. 
 
 And r.RKAD which strengtheneth man's heaut] Hebrew, vc-lekhem 
 Iv-viiv eitosh yisad, ' and bread (food) to the heart of man gives support. ' The 
 Lxx. reads, kai artos kardian aiithropoti steerizei, ' and bread makes firm the ireart 
 of man'; the V., et panis cor homiiiis confinnct^ 'and bread may strengthen the 
 heart of man.' 
 
 The Psalmist in this Song of Thanksgiving passes in review t'-e provision 
 made by the bountiful Creator for the wants of His creatures ; and in the course of 
 this review he refers to the grass springing up for the cattle, and to all the grain- 
 bearing plants winch offer themselves to the culture of man (and through that 
 culture) for his daily food. From the same source also comes 'wine,' that juice of 
 the grajie which cheers the heart and makes the face to shine more than when 
 anointed with oil ; and as this delights by its pleasantness, so food builds up the 
 body and enables man to labour for himself and others, Yayin may here siand 
 for tirosh (vine-fruit), to which a similar quality is ascribed (Judg. ix. 13, and 
 Psa. iv. 7), being, with corn, the chief oi foods : but if it be held that a designed 
 contrast is presented between food as solid sustenance and •wine as drink, it by no 
 means follows that the Psalmist referred to a power of giving pleasure by alcoholic 
 narcotism of the nerves. The ideas really contrasted ate sustenance and siocetnrss ; 
 for it is well known that the love of sweet drinks is a passion among Orientals. One 
 thing is certain, — that the wine which is drunk as (iod has formed it in nature 
 nuist be the kind on which this blessing rests ; and if men faul more delight in 
 wine or other fluids that have acquired an intoxicating character, they cannot 
 ])lead for their use eithei a Divine creation or commendation. The Psalmist, 
 Ijeyond all controversy, regarded Mic wine to which he alluded as a creature of 
 God, the natural, uncorrupted product of His power, and to such wine the eulogy 
 ]ironounced upon it in this verse must be absolutely restricted. [See Note on 
 Gen. i, 29.] 
 
 
 Psalm CV. Verse 33. 
 
 He smote tlieir vines also and their fig trees ; and brake the trees 
 of their coasts. 
 
 He smote their vines also] Hebrew, ray-yak gaplnain, 'and he struck 
 their vines. ' 
 
 PsAi.M CVH. Verse 27. 
 
 They reel to and fro, and stagger like a drunken man, and are at 
 their wit's end. 
 
 They REEL TO AND fro] Hebrew, vakhopi, 'they are giddy.' A'liai^'ag '^''<:^'\- 
 fies 'to move in a circle,' hence to feel giddy or confused. Kvery one knows the 
 children's custom of running round— reeling— and the (riddiness resulting. The 
 Lxx. has etaracht/icaaii, 'thcv were dismayed'; the V., turhati sunt, ' thev were 
 confounded.' The Syriac anc Targum give the idea of trcml>ling. 
 
PSALMS, CX XVIII 3. 
 
 127 
 
 And staggkr] Hebrew, v^-yanuhu, 'and move to ami fro.' The Lxx. has 
 
 fsafrii//iiv.s(t)i, ' they stat^^'er '; the V. , i/io/i siaif, ' they moved about. ' 
 
 I.IKF, A DRUNKK.N MAS'] Hebrew, kash-shikkor, 'as a deep drinker.' The 
 Lxx. read.s, has Iio mi'thuoii, ' as he who drinks deeply ' ; tiie V., siciit cbriua, ' as one 
 drunk.' So tlie other versions. The T. has 'the deep drinker of wine' {ravyah 
 dakhamar). 
 
 And akk at TIIKIR wit's end] Hebrew, vf-kahl khakmatham tithbalah, 'and 
 all their wisdom (or intelligence) is swallowed up.' The L.XX. Xx'ah kai pasa lice 
 Sophia anion kalcpotlicc, 'and all their wisdom is drunk down. ' * The V. reads, 
 cl o)iuiis sapi:'iilia coritin dcvorata est, 'and all their wisdom was devoured.' The 
 metaphor contained in tdhbalah, ' \. .'.'lowed-up,' is an obvious extension of the 
 comparison between e state to ^^ hirh drinkers of intoxicating s/iakar as well as 
 imperilled mariners are reduced. Not only does such drink make those who 
 indulge in it giddy and roll about, but it swallows up the wisdom of the user. 
 Can it be a mark of wisdom to imbibe any C[uanlity of an article s(j voracious and 
 
 (Langevous ? 
 
 (Solomon takes up the same figure, i'rov. xxiii. n.) 
 
 PsAi.M CVH. Vkrse 37. 
 
 And sow the fields, and plant vineyards, which may yield fruits of 
 increase. 
 
 And plant vinkvards] Hebrew, vay-yilhii kt-rahmim, 'and plant vineyards.' 
 So the Lxx. and V. read, 'have planted vineyards.' 
 
 Psalm CX. Verse 7. 
 
 He shall drink of the brook in the way : therefore shall he lift uj) 
 the head. 
 
 11k shall drlmc of riiE hrogk in ti:e way] Hebrew, Dun-nakluil bad-derek 
 yishtch. 'Iron Mie brook in the way he shall diiuk. ' 
 
 Thia beii:g a Messianic psalm, the allusion to 'drinking of the l)rook' is aile- 
 
 goi;:r. ; though it is no doubt true that the Saviour often refrcsiied Himself in His 
 
 journeys of mercy by drinking of the wayside stream not yet dried uj) by the 
 
 summer's heat. Some commentators conceive that the ' waters of affliction ' 
 
 are here referred to, but the concluditig clause, 'therefore shall he lift uj) the 
 
 head,' seems to point to the refreshing result of the draught received. The image 
 
 is drawn from the act of a pursuing leader, who, exhausted and with droojiing 
 
 head, drinks of a ncighbouri:^g brook, and by drinking 'lifts uj) his head,' i.e. 
 
 feels as if he had acquired n -w .nergy and life. In Eastern lands the full meaning 
 
 oi living waters is well uud'.rstood. 
 
 " I'r.ivf rse the desert, and then yon can tell 
 W lia' trtasuies exist iu llie cold, deep well ; 
 Sink in despair on the red, p.m.hed eartli, 
 Aud Uieii you can reckon wliat water's worth." 
 
 Psalm CXXVIH. Verse 3. 
 
 Thy wife s/m// be as a fruitful vine by the sides of thine house : thy 
 children like olive plants round about thy table. 
 
 • Compare this phrase iiiid idea with the sain« in 1 I'et. v. 8. 
 
 
 m^. 
 
 I; tl 
 
 iPM'i^VT^A 
 
128 
 
 PSALMS, CXL. 3. 
 
 A FRUITFUL vine] H-brew, kl-g.'phcu purialu 'and a vine bearing-fruit '; 
 the Lxx., hbs ampelos eutheenousa, 'as a fruitful vine.' So the V., sicul vitis 
 abundans. 
 
 ts 
 
 FsALM CXL. Versf 3. 
 
 They have sharpened their tongues like a serpent ; adders' poison 
 under their lips. Selah. 
 
 They have sharpened their tongues like a serpent] Hebrew, shanmi 
 ll-shoitain khno nakhash, ' they have sharpened (:= made ready for striking) their 
 tongues h'V'* as a serpent. ' Some think the metaphor is drawn from resemblance 
 of motion between a serpent darting out his tongue and the action of a person 
 sharpening an instrument. 
 
 Adders' poison is under their lips] Hebrew, khamath ak-shav takhath 
 s^/:/iathaimo, ' the heat (= inflammatory poison) of an asp is under their lips. ' 
 The Lxx. translates Mrt;W(2//i by ios, 'dart' = poison; the V. hy z'cncnum, 'venom,' 
 poison. [See Note on Psa. Iviii. 4. ] 
 
 Ok'. This is the word thrice applied to wine in the Bible, while in Prov. xxiii 
 32, the above comparison — stinging like a serpent's fang — is also employed. Can 
 such language be rationally understood of a good thing ? 
 
iif; 
 iritis 
 
 ^T si 
 
 son 
 
 '.mill 
 their 
 
 ar.ce 
 :rsou 
 
 •Jiath 
 lips.' 
 lom,' 
 
 XXil), 
 
 (Jail 
 
 THE BOOK OF PROVERBS. 
 
 Cu.vrTER III. Verses 9, 10. 
 
 9 Honour the Lord with thy substance, and with the firstfrults of 
 all thine increase : 10 So shall thy barns be lilled with plenty, and 
 thy presses shall burst out with new wine. 
 
 V. 10. And thy presses shall iu'rst ou'I with new wine] Hebrew, rv". 
 
 tirosh yeqavikah yiphrotzH, 'and (as to) vine-fruit lliy \vine-prcs.scs shall break down.' 
 
 The Lxx. lias oino dc ai leeiioi sou ekhhizusiu, ' and (so that) with wine thy presses 
 
 may burst forth'; one MS. has Jnipcr ekbhizosht, 'overflow'; the V., d vnio 
 
 tomihiyia liia rcdundahitiit, 'and with wine thy presses shall abound.' This is one 
 
 of the rare passages whieh (in the versions) ean be cited as lending some apparent 
 
 countenance to the common notion u{ tirosh as the licp id (and not the solid) fruit 
 
 of the vine. The English translators as usual give 'new wine' as the meaning of 
 
 the word, which would make it correspond to the Greek glcnkos and the Latin 
 
 inustiim ; but even supposing that yiphrotzii is rightly rendered by ' shall burst 
 
 out with,' it is clear that a liquid sense is not thereby assigned to tirosh. A bag 
 
 may figuratively be said to ' burst out with ' money, and a warehouse 'vith dry 
 
 goods. When, however, we examine the verb phahratz we .see that it gives no 
 
 support to the notion of //;uf/< as a lluid. The radical signification of ///rtZ/rrt/s is to 
 
 'break' or 'break down,' and this sense well agrees with the context, "Thy 
 
 barns shall be filled with plenty, and tliy wine-presses shall break down wi'h vine- 
 
 fiuil." If the secondary sense of 'increase' be preferred, there will be the same 
 
 C'linpatibility of the phrase with tirosh as a solid : 'And with tirosli thy wine-presses 
 
 shall increase (or aljound).' This rendering is selected by the V. and Syriac. 
 
 (lescnius justly objects to the tran.>lation 'sliall buist with,' on the grouiul tliat 
 
 "neither ean the val of a wineiircs-, nor yet tlie \\iiie-i>ress itself, burst will; 
 
 ])lenty of new wine ; tiiat, a cask or wine-skin alone can." He therefore suggests 
 
 ' overllow with," phraseology quite consistent with the solid nature of tirosh, since 
 
 iioihing is more common than the use of such figures of speech as ' an overnowing 
 
 assembly,' 'the streets overflowed with people,' etc. The connection o( tirosh 
 
 witii the wine-press has no ilotibt favoured its coiice])tion as a li(juid, but this 
 
 error arises from inattention. The writer is not sp(>aking of what is (/(;;/t' in the 
 
 wine-|n-ess, liut of the fruit collected in il, just as in the first clause of the verse he 
 
 does not refer to thre>hing the corn, but to its being stored in tiie barn. The whoi ; 
 
 passage may be thus ex[iounded .--' Let tiic Lord be honoured with thy sub- 
 
 btpuce by a dedication to Him of the firstfruits of thy increase, and in return lie 
 
 'ft^lH 
 
 1.15 
 
 I 
 
i? 
 
 I^^O 
 
 PROVERIIS, VI. 27, 28. 
 
 will so reward thy industry that thy barns shall he crammed with the produce of 
 thy fields, and thy wiue-prcsses shall teem (as if ready to break down) with the 
 produce of thy vines.' 
 
 CiiAPTKR IV. Vt';KSK 17. 
 
 For they eat the bread of wickedness, and drink the wine of 
 violence. 
 
 And drink the wink of vioi.knck] IIel)vew, 7.>i1-yayn khamahsim yishtti. 
 'and the wine of virjlcnces they drink.' The Lxx. has oi)td de paroiionm 
 victliusk<-.cai, ' -"-"l willi lawless wine tlioyare drunken.' Aquila and Synmiaclui.- 
 have 'tiiey drink (he wine of unjust persons' (oiiion adikion). Tlie V. reads, </ 
 vuiion inujiiitdtis t'l/uiiit, 'and the wine o:' inicjuity lliey drink.' 
 
 As 'the bread of wickedness ' signifies tlie bread ol)tained by wicked conduct. 
 so this 'wine of violence' is the wine violently stolen, or purchased by money 
 wrested from its lawful possessors. 
 
 Chapter V. Verse 15. 
 
 Drink waters out of tliine own cistern, and running waters out of 
 tliine own well. 
 
 Thine own cistern] Hebrew, mib-horckah, ' from thy pit (or cistern).' 
 And RUNNiNd WATERS OUT UK THINE OWN WELi.J Hebrew, ve-Hozlim mittok 
 bidrckah, 'and streams from liie midst of lliy well.' 
 
 Pure domestic pleasures are beautifully and attractively described in this verse. 
 Tile sensualist may seek tbrbidden waters and inflaming drinks, strange and illicit 
 loves, but the man who desires the truest satisfactions will find them under his own 
 roof, wilii the wife of ids choice, whose affection and attentions are to be not only 
 like waters of a cistern, but like waters flowing up, ever fresh, from a perennial 
 spring. 
 
 Chapter V. Verse 19. 
 
 Let Iter be as the loving hind and pleasant roe ; let her breasts 
 satisfy thee at all times ; and be thou ravished always with her love. 
 
 Satisfy thee] Hebrew, yeravTiikah, 'will satiate thee' — from raTa/i, 'to 
 drink to ihe full,' and several times in A. V. 'to be drunk.' The co;;nate Chaldee 
 term is used in the Targums as e(iuivalent to s/ia/i-i-ar. Aquila has titthoi autccs 
 nu'thusketosan sc, ' her breasts may satisfy thee,' not intoxicate. The V. has libera 
 ejus inebrient te, ' let her breasts inebriate thee.' 
 
 Chapter VI. \ i.rses 27, 28. 
 
 «7 Can a man take fire in his bosom, and his clotlies not be 
 burned? as Can one go upon hoi coals, and Iiis feet not be burned? 
 
. Vi 
 
 01 
 
 PROVERBS, \K. I, 2, 5. 
 
 I^I 
 
 These proverbs are capable of a broader application than the one they receive 
 from the Wise man. A// objects adapted to excite evil in thought and action should 
 be avoided so far as possible, and to tamjier with them is a violation ol moral pru- 
 dence. Presumption slays its millions of souls, and in the almost insane seli- 
 confidence with which men consume intoxicating drinks, with the lamentable 
 conscfjuences everywhere and every day around them, we have a warning response 
 to the inquiries of Solomon. With ' firc-waters ' that are ever burning, not tiie 
 clothes only, but the veiy lives and hopes of multitudes, it must surely be best to 
 have nothing to do. 
 
 Chapter VII. Vkrse 18. 
 
 Come, let us take our fill of love until the morning : let us solace 
 ourselves with loves. 
 
 Let 'JS take our fill of love] Hebrew, nin'ch dodim, 'we shall be filled 
 (satiated) with loves'; from ravah, 'to drink largely, or to repletion.' Aquila, 
 Symmachus, and Theodotion all read niet/iitsthoinen, ' let us be filled (or satiated) ' ; 
 the v., irtiliriemtir, 'let us be inebriated.' 
 
 Chapter IX. Verses i, 2, 5. 
 
 I Wisdom hath builded her house, she hath hewn out her seven 
 ])illars: a She hath killed her beasts; she hath mingled Iter vvint ; 
 she hath also furnished her table. ... 5 Come, eat of iny bread, 
 and drink of the wine which 1 have mingletl. 
 
 m 
 
 V. 1. She hath minglep her wfne] Hebrew, mahskah ynyunh, ' she has 
 mixed her wine. ' The Lxx. gives ekeiascn eis kratt'era ton liauitces oinon, 'she has 
 mixed her wine in a mixing-bowl'; the V., inisciiil viititm, 'she has mixed 
 wine.' 
 
 V. 5. And drtnk of the wine which I have mingled] Hebrew, us/itku 
 I'P-yayin mahsahkti, 'drink from the wine (that) I have mixed.' The Lxx. reads, kai 
 piete oinon hon ekerasa htimiu, 'and drink wine that I have mixed for you'; the 
 v., et hihite vitium quod misciii vobis. ' and drink ye the wine which I have mixed 
 for you. ' 
 
 The mixed wine prepared by Wisdom for her friends must, it is clear, be 
 regarded as essentially different from the mixed wine jiropared by (Jod tor His 
 enemies (Psa. Ixxv. 8) ; hence, without caution and disriii mation in dealing 
 with the imagery of .Scripture, violence will be done to every principle of 
 common sense and just interpretatior. This passage may be accepted as ade- 
 (|uate proof that in the times of the writer the art of mixing wine with aromatic 
 spices was known and frequently practised, the object being not to tire the blood 
 with spirituous excitement, but to gratify the taste with delicate llavou»-s that might 
 'cheer yet not inebriate.' 
 

 1^.2 
 
 PROVERDS, XT. 25, 26.. 
 
 CllAI'TER X. VkRSE 26. 
 
 As vinegar to the teeth, and as smoke to the eyes, so is the slug- 
 gard to them that send him. 
 
 As vinf.(;ar to the teeth] IIcl)rcw, hx-kJtomctz lash-shinnaim, 'as fermented 
 drink to the tcetli. ' Vine^^ar, formed by the .acetous fermentation, causes, when 
 full and strong', ]-iain to the teeth, and by softenin;; the alkali of the enamel tends 
 to unfit them for their masticating function ; hence it forms, with the action ui 
 smoke on the eyes, a suitable illustration of the slu,iL,'t,nsh messenger, whose delay 
 vexes the sender, and hinders him in his duty. The Lxx. has //(/.f/,7- o/iipkax 
 odoitsi blahcron, 'as a sour grape is hurtful to the teeth'; the \'. , sicut accliDJi 
 dmtibus, ' as vinegar to the teeth. ' 
 
 Cii.\i \\ XI. Verse 25. 
 
 The liberal soul shall be made fat : and he that watereth shall be 
 watered also himself. 
 
 And he that watereth shall be watered also himself] Hebrew, 
 u-maifcli gain-hu yorch, 'and he that gives to drink-freely (or waters), even he 
 shall-be-supplied-freely-with-drink (or watered).' The force of rar'ah is here 
 clearly brought out. Symmachus has 'he who is drenched {mdhusos) will also 
 himself be drenched'; the V., et qui iiicbriat ipse (iiWijuc incbriahitii)\ 'and he who 
 in^'l)natcs will also himself be inebriated (amply supplied) .' The Lxx. reads, ' but a 
 man wl;o is wrathful is nc^t becoming:.' 
 
 Chai'ter XL Verse 26. 
 
 He that withhoUleth corn, the people shall curse him 
 ing sliall be upon the head of him that selleth //. 
 
 but bles,> 
 
 Tn tlie light of this text what blessing can be imagined to rest upon the waste of 
 fifty million bushels of grain every year in the United Kingdom to supply ils 
 inhabitants with intoxicating liquors? Thisis the worst possible form of with- 
 holding corn, for it is a direct and absolute hxss to the community ; it greatly 
 raises the market price of grain, and it results, not in a mere ',\aste of the corn 
 withheld, but in the production of beverages that fdl the land with want and woe, 
 vice antl crime, disease and death. The simple truth is, that destruction by lire of 
 the same quantity of grain would be a comparative blessing.* 
 
 * The public journnls of Great r.ritain occasionally reniler testimony to the truth of what is 
 allci;etl almvc. I'lie /VwiVf ncwsjiaiu-r, in a IcaiUim article hi llie December nt" 185,1, when refei- 
 rinn to a speech delivered by tlie Kinij of Sweden remarked, "It is a peculiarity of spirit- 
 drinking, that money spent upon it is, at the best, thrown away, and in general far worse than 
 thrown away. It neither supplies the natural wants of man nor o'iers an adei|uate subslitiUe 
 for them. Indeed, it is far loo favourable a view of the subject to treat the money spent on it as 
 if it Were cast into tlie sea. A threat |)orlion of ihe li.o-vcst of Sweden and of many oilier coun- 
 tries is applied to a jmrpose compared wilh which it would have been better that the corn bad 
 never grown, or that it had been mildewed in the ear. A'o -,iHty so riif'id to iiutviist' the 
 it'tdlth of nations mid the iiiorixlity ot xocioty coiiid bo itoTtsrit as the utter iintiiliilation 0/ tlie 
 vmiuifiii tiiro of ii>;/oiit x/iin'ts. oonvtitutii/t^ itx thoy lio ait iniliiito loaxto aiiii an iiiiiiiixcd evil. 
 The ni.in who sb.iU invent .1 really efficient antidote to this system of voluntary and ilaily poisonin.c, 
 will deserve a high place aniniiir \\\^ benef.ictors of his species." Such an antidote does not need 
 ' inventint;': personally, it is found in abstinence ; socially, in forbidding men to traffic in and get 
 gain from such a pernicious merchandise. 
 
PR0VERI3S, XX. I. 
 
 ^5} 
 
 CiiAi'TKR XX. Verse i. 
 Wine is a mocker, strong drink is raging : and whosoever is de- 
 ceived thereby is not wise. 
 
 Wt.NF. IS A .MocKF.u] Hebrew, /tr.'z /luv-ynynt, 'a mocker (is) the wine'; the 
 I. XX., akolasion oinos, '.in inconigihle (= a prolligale, intemperate) thing (is) wine.' 
 < )ne M.S. reads, apaidcusia oinos, 'an undisciphuable tiling is wine ' ; Aqiiiia and 
 '^\itQAo\\on, chloiastccs oiiios, 'a derider (is) wine'; Synimaciuts, lohnos oinos, 'a 
 jiestilcnt thing (is) wine.' The V. has luxiiriosa res vinum est, 'an immoderate 
 (or wanton) thing is wine'; tlie T., 'a mocUing thing is wine.' The Hebrew latz 
 is the participle oi liitz, 'to mock' or 'deride,' and is frequently apphed (as in 
 ]'rov. ix. 7, 8; xiii. i ; xiv. 6; xv. 12 ; xix. 25) to men who scorn or contemn 
 that which is good. Here it denotes their cliaracter. As applied to the wine that 
 intoxicates (it applies to no other) this word symbolizes the effect of such wine 
 upon the drinker, either in inclining him to mock at serious things, or in the 
 mockery it may (by a ligure) be said to make of the good resolutions he forms be- 
 fore part.iking of it. 
 
 Stronp. DRINK IS raging] Hebrew, //cwM ,r//(?/v7;-, ' r.aging (is) j-Z/^tA?/-. ' The 
 I.xx. gives kcii hiihristikon vtethee, 'and full of violence (i^) strong drink.' Tlie 
 V. has et titmuliiiosa ebrietas, 'and turbulent (is) inebriety.' The T. reads, 'and 
 fikrah 'i\\\< to the full (or inebriates) '—;-(7ry'///(7//. The T. here alters the form of the 
 Hebrew shakar without translating it as elsewhere by khavnir altiq, 'old wine,' or 
 mirvai, 'strong-drink.' It is also noticeable that the V. for the first time renders 
 shakar X')'^ cbrietas. [On SHAKAR see Prel. Dis.] Iloineh, rendered 'raging,' 
 conies from haJimah, ' to hum '; hence to make loud sounds and noises, as of water, 
 a riotous people, etc. The statement that 'strong drink is mging ' teaches that 
 it causes disturbance internally to those who drink it —this is, to the letter, physic- 
 ally true, — and, through them, externally to their families and society at large. Nor 
 arc vocal signs of this disturbing agency often absent. 
 
 And wiiosoevkris deceived tiierei?y is not wise] Hebrew, 7'c-kaht shogeh 
 ho lo yekhkani, 'and whosoever wanders (or goes astray) through it is not wise. ' 
 The Lxx. has pas de aphron ioioiitois siimpleketai, 'and every fool is entangled 
 with them.' Codex A introduces before these words the following: — pas de ho 
 siimmeuonienos oitk estai sophos, 'and every one who has become connected (wi.h 
 llicni) shall not l)e wise,' etc, .\notlicr MS. has 'but every one seduced 
 {lioiieinomenos) by it will imt be wise.' The V. has (jnieitinque his deleetatur 
 non erit sapiens, 'whosoever with these is delighted shall not be wise.' The T. has 
 'he who wanders through them shall not be wise.' 
 
 Obs. I. No teaching could be more definite tlian that conveyed in this pas- 
 sage on the inherent projierties of intoxicating drinks. Wine 'mocks,' strong 
 drink 'rages'; and as these terms include all fermented litpiors, it will not lie 
 contended that ardent spirits are entitled to a milder description or to warmer 
 praise. 
 
 2. Possessed of such qualities, the effects arising from the common use of such 
 drinks might he predicated with certainty. Even in a community entirely well 
 educated, wise, and pious, causes of mischief so powerful would make themselves 
 felt, if admitted and trusted ; but circulating as they ever have among the masses of 
 mankind, who are governed by appetite rather than liy intelligence, their inlluence 
 has been terribly (though not to the moralist uuexiicctedly) severe. 
 
 t 
 
 ' ' 11 
 
 tarn 
 
 ^, 
 
an? 
 
 134 
 
 PROVERBS, XXI. 17. 
 
 3. Tliere is nothing to warrant the conjecture that the ordinary and habitual 
 use of these articles can, under any circumstances, be attended with less danger 
 and (lania_q;e tiian heretofore. They sustain a fixed relation to the nervous system 
 of man, and it would require a constant miracle to neutralize or avert the effects 
 Jiatural to that relation. 
 
 4. The first principle of all moral philosophy can, therefore, prescribe no 
 remedy for the evil effects except the exclusion of the evil agents. To retain the 
 causes and endeavour to counteract their tendencies and consequences is a policy 
 that could only be justified were they either indispensable or inexcludable; but 
 being neither one nor the other, voluntarily to add to all other labour the work of 
 counteracting their effects, is to do violence to common sense as much as if one 
 were to fill a sieve with water, and is at the same time to forego an immense amount 
 of service for God and man that might be usefully performed. 
 
 K. Modern teetotalism is nothing more than the formal expression, practical 
 embodiment, and organized propagation of the truths contained in this portion of 
 the Divine Word. Each true Christian should on this account rejoice in every 
 token that the wisdom of the Book is becoming translated into the wisdom of the 
 Life ; nor is it wonderful that this lesson of wisdom, whenever duly digested, 
 should prepare the mind for recognising that ' a greater than Solomon is here,' 
 and for becoming 'wise unto salvation through faith which is in Christ Jesus' our 
 Lord. 
 
 Chapter XXL Verse 17. 
 
 He that loveth pleasure shall be a poor man : he that loveth wine 
 and oil shall not be ricli. 
 
 The Hebrew of this verse reads, ish makhsor ohav siinkhah, ohav yayin va- 
 shancn lo yaashir, 'a needy man, loving pleasure, loving wine and oil, shall not be 
 rich.' The Lxx. gives aitecr cndccs agapa eiiplirosuncen philuii oinon kai elaion 
 eis plotiton, 'a poor man loves pleasure, loving wine and oil in abundance.' But 
 Aquila and Symmachus agree with the Hebrew text and A. V., on ploutasei, 'he 
 shall not be rich.' The V. has qui diligit eptilas in egcslate erit, qui amat viuum ct 
 pinguia non ditabitur, ' he who is fond of feasts shall be in poverty, he who loves 
 wine and fat things shall not be rich. ' 
 
 Self-indulgence is the high road to self-punishment. Luxury is expensive, and 
 to yield to it is to contract effeminate habits with penury as a servant. Articles of 
 luxury, however intrinsically harmless, have to be sparingly introduced, or they 
 will empty the purse while they enervate the faculties by which it must be re- 
 plenished. The yayin and shemen, in the eye of the writer, were probably the 
 costly kinds for which large sums were paid ; but it may be still more forcibly 
 said of the intoxicating liipiors of our day, that those who love them shall not 
 become rich if they are poor, though such as love them when rich may become 
 poor by taking pleasure in them. The injuries to health, character, and intellect 
 which strong drink produces, not only aggravate the curse of poverty which 
 attends the direct misappropriation of the financial resources, but rank among the 
 most frequent causes of failure in procuring the means of comlort attainable by 
 steady and intelligent industry. 
 
PROVERBS, XXIII. 20, 21, 29 — 35. 
 
 135 
 
 Chapter XXIII. Veusk.s 20, 21. 
 
 20 Be not among winebibbers ; among riotous eaters of flesh : 
 21 For the drunkard ami the glutton shall come to poverty : and 
 drowsiness shall clothe a man with rags. 
 
 V. 20. Be not among WlNEiiil!liKi;s] Hebrew, al tchi be-scn;ti-yayiu, ' he not 
 among topers (= soakers) of wine.' Tlie Lxx. reads, iiirc ist/ii oino/^ofrcs, ' he nut 
 .1 winehihher'; the V., uoli esse in conviviis potatonim, 'desire thou not to he in 
 I lie feasts of drinkers.' [As to sovAi see Prel. Dis., and Note on Deut. xxi. 20.] 
 
 Among riotous eaters oe flesh] Ilehrew, l>t:-zi>lldi va/isar la/aiio, 'amonj; 
 wasters of flesh to them' (:= their flesh). The Lxx. reads, mecde ckteinou sumbo- 
 /:iis, krcon te a;^oras»iois, ' neither continue long at feasts, at purchases of flesh.' 
 Theudotion has ' with those who are given to feastings on flesh among iliem- 
 selves'; tlie V., 7iec in toinnwssationibus coram qui carncs ad Vi'sccndtini (On/t'nntt, 
 ' nor in the revellings of those wlio conlril)ute flesli to eat.' .Some conceive tliat 
 the allusion is not to wasting the flesh of animals l)y excessive feasting, but to such 
 a wasting of the prodigal's own flesh as revelling is apt to induce. 
 
 V.21. For THE DRUNKARD AND THE GLUTTON] Hebrew, ki sm'tive-zoliil, 'for 
 the toper and tiie waster' (= profligate). Tiie I.XX. X^^xf, pas garindhiisos kai porno- 
 kopos, 'for every drunkard and fornicator (or profligate one).' Aquila, Syin- 
 niaclius, and Theodoiion render zolal by smnbolokopos, 'one given to feasting.' 
 '1 he V. xea.(\?i, (Jitia vacanL's potibns et dantes syinbola, 'because those who devote 
 themselves to drinkings and give feasts. ' 
 
 Shall come to poverty] Hebrew, yirr.'aras/i, 'shall he made poor.' The 
 Lxx. reads, pldchaisi, 'shall be poor'; the V., consununlur, 'shall jje con- 
 sumed. ' 
 
 Chapter XXHI. Verses 29—35. 
 
 29 Who hath woe ? who hath sorrow ? who hath contentions ? who 
 hath babbling ? who hath wounds without cause ? who hath redness 
 of eyes ? 30 They that tarry long at the wine ; they that go to seek 
 mixed wine. 31 Look not thou upon the wine when it is red, when 
 it giveth his colour in the cup, n'licn it moveth itself aright. 32 At 
 the last it biteth like a serpent, and stingeth like an adder. 33 Thine 
 eyes shall behold strange women, and thine heart shall utter perverse 
 things. 34 Yea, thou shalt be as he that lieth down in the midst of 
 the sea, or as he that lieth upon the top of a mast, .ij They have 
 stricken me, shalt thou say, and I was not sic;k : they have beaten 
 me, atid I felt // not : when shall I awake ? 1 will seek it yet again. 
 
 
 V. 29. Who hath woe? who hath .sorrow?] Hebrew, le-mi oi le-ini avoi, 
 'to whom (is) lamentation? to whom (is) sorrow?' The Lxx. reads, tint ouai, 
 tini thorubos, ' to whom (is) woe? to whom trouble?' The V. has tut v<cl cujus 
 pain vce ? ' to whom is woe ? to whose fatlier is woe V .Some interpreters consider 
 both oi and aboi to represent sounds of grief; so that the sense would be, ' Who 
 are they that cry out, O me ! woe is me V' 
 
 nemji 
 
136 
 
 PROVKRHS, XXIII. 29 — 35. 
 
 Who irATir contentions?] Hebrew, lC:-mi in'nb'ahnim, 'to wlioni (ar(>) con- 
 tentions (or strifes)?' The Lxx. reads, ///// krisis, 'to wliom (is) division?' 
 the V,, cui rixcp, 'to whom (are) contentions?' 
 
 Who hath uaiihi.inc;?] Ilclircw, le-mi siahh, 'to whom (is) brawling?' The 
 Lxx. XftoA?; tiiii dc iiiwliai l;ai lar/iai, ' to whom (are) disgusts and disputes?' the 
 v., ciii fovi'ir, 'to wliom (are) pitfalls?' 
 
 Siakh may here be considered as tiie confused noise accompanying the midvahiiun 
 — drunken quarrels or contentions. 
 
 Who hath \voi;nus without cai;se ?] Hebrew, le-mi pdzahiiit khinnnhnt, 
 'to whom are wounds for notliing ?' =: needless wounds — wounds without any reason- 
 able ground, and without any useful result. The Lx.X. reads, tiiii sitiitriminata 
 c/iah'/nvs, 'to whom (arc) Ijruises without a cause?' the V. , cui sine iwis^ vul- 
 nera? 'to whom are wounds without cause ?' 
 
 Who hath rkunk.ss (jk evk.s ?J Hebrew, I'l'-nii hhaldiliith aiitahu, ' to whom is 
 lividnessof eyes?' the Lxx., tinos pdiduoi oi ophllialwoi, ' wiiose eyes (are) livid ?' 
 Aquila has kathaivi, ' clear ' (unless tliis is an error of transcription for kalakoroi, 
 used in Gen. xli.x. 12: see Note); Symmachus, c//(7;-('/<v, 'bright' (or gleaming). 
 The V. reads, cui suffusio ociilonim, ' to whom is suffusion of eyes ?' = bloodshot 
 eyes. [As to kitaldilni/i, see Note on (len. xlix. 12. Jacob uses khaklili to 
 describe the externa! marks of the grape-juice staining the faces of the treaders ; 
 Solomon employs it to describe the livid circles round about the eyes of the 
 tippler.] 
 
 V. 30. TiiKY that tarry long at the wine] Hebrew, lamakharim al hay- 
 yayiii, 'to those tarrying (staying behind) at the wine.' The Lxx. has ou ton 
 enchivHizoiito ncn oinois, 'are not (the eyes) of those staying long time among 
 wines?' The V. has uonnc his, <]ni coinmoraittur in vino? 'are not (these 
 things) to those who pass away their time with wine ?' 
 
 They that GO to SEEK mixed wine] Hebrew, lahnhim lakhqor mimsak, 'to 
 those going to search out mixture,' /. e. fermented yayin made stronger by drugs, 
 the whole forming a highly intoxicating compound. The Lxx. has oti ton ichncii- 
 onton poti potoi ginontai, ' are not (the eyes) of those haunting (places) wdiere 
 drinkings go on ?' Theodotion has on tois cxerchomcnois ton creunecsai kcrasmata, 
 *are not (the eyes) of those who go about to search after mixed drinks?' The V. 
 reads, et student calicibus epotandis, ' and who apply themselves to drink off their 
 cups.' 
 
 V. 31. Look not thou upon the wine when it is red] Hebrew, al- 
 tan'h yayin ki yithaddain, ' beliold not (= desire not) wine when it is red.' The 
 Lxx. gives so widely different a rendering of the passage, that it will be 
 better to present it connectedly, and not clause by clause : — (31) Mcc mcthiiskcsthc 
 en oinois, alia homilcite anthropois dikaiois kai homiUitc en pcripatois ; ean gar eis 
 tas phialas kai ta potecria dos tons ophthiibnons sou, hustcron peripatccscis gunino- 
 tcros hupcrou. (32) To dt eskaton huspcr hiipo opheos pLphygos cktci>tdai kai 
 hosper hupo keraston diacheitai auto ho ios ; ' Be not drunk (or satiated) with 
 wines, but converse with just men, and converse in pulilic walks ; for if on the 
 bowls and the drinking-cups thou shouldest set thi'ie eyes, afterwards thou shalt go 
 about more naked than a pestle. Then, at last, as if smitten by a serpent, he 
 stretches himself, and as if (bitten) by a horned serpent, venom is diffused througli 
 him.' The V, translates the first clause of ver. 31, ne intuearis vinum quando 
 Jlavescit, 'thou siiouldest not look on the wine when it becomes yellow.' But 
 
PROVERBS, XXIII. 29—35. 
 
 137 
 
 JliWcO is used to describe tlie colour of ripened corn when tlie yellow acquires a 
 reddish tinge. 
 
 NVhen it GiVETll HIS COLOUR IN THE GUI') IIcI)rew, ki yittan hak-kois aiiio, 
 'when it gives in the vessel its eye.' liy 'its eye' is meant the l)ul)])le or 
 sparkling point wliich modern scii-iicc has trace<l to the passing off of the carbonic 
 acid gas generated liy fermentation. The V. has cum s^lcndncrit in vitro color 
 ejus, 'when its colour glitters in the glass.' 
 
 Whkn it movktii itsri.k aiuc.htJ Hebrew, 17//'/'^'//'!''^ be-waishahrim, '(when) 
 it moves in straight lines.' The gas ascending is anotiier indication of fermenta- 
 tion.* The V. has ingrcditur blandi, ' it goes in pleasantly.' 
 
 V. 33. At tuk last] Hebrew, akiiaritho, 'at its latter cnd'=in its issue, 
 when its action is carried on to the end. The V. has scd in naz'issimo, ' but in its 
 extreme.' 
 
 It BITRTH like a serpent] Hebrew, kr-uak/iash yis/i-s/iak, ' like a serpent 
 it will bile.' The same word is used of the biting of the fiery serpents in the 
 wilderness (Nund). xxi. 6). The V. has mordcbit ut coluber, ' it will bite like a 
 snake.' In Deut. xx.xii. 33, intoxicating wine is expressly called 'venom' and 
 ' poison'; here the same idea is asserted by a comparison. f 
 
 And stingeth like an adder] Hebrew, nk-tzipko)ti yap'irash, 'and like 
 a viper it pierces. ' The V. has ct siciit rcgiilus vcucua diffuudcl, ' and like a 
 basilisk it will pour forth poisons.' 
 
 V. 33. Thine eyes shall kehold strange women] Hebrew, aiucikah 
 yini zahroth, ' thine eyes shall behold (=: desire) strange women (= harlots). ' 
 The Lxx. has oi ophthalmoi sou holan idosin allotriau, ' thy eyes when they shall 
 behold a strange woman ' ; the V., oculi tui vidcbuiit cxtrancas, ' thy eyes shall see 
 strange women.' 
 
 And thine heart 5;hall utter perverse things] Hebrew, ve-Ubkah ycdabdr 
 tapukoth, ' and thy heart shall set forth (or declare) deceits ' ; the Lx.K. , to stoma sou 
 iotc lah'csci skolia, ' thy mouth then shall speak perverse things.' Symmaclius has 
 strcbla, 'twisted things.' The V. reads, ct cor iiiuin loquctur pcn<crsa, 'and thy 
 heart shall utter perverse things.' 
 
 V. 34. Yea, thou shalt be as he that lieth down, etc.] Hebrew, vv- 
 hayitha ke-shokav bclev-yam uk-shokab be-rosh kkobal, 'and th m shalt be like one 
 lying down in the heart (= midst) of the sea, anil like one lying down on the top 
 of a mast.' The Lxx. reads, kai katakaisee hosper en kardia thalassecs kai hosper 
 
 * Paron von Lieblg, in his 'Chemical Letters,' unconsciously gives a striking testimony to the 
 descriptive accuracy of this text : — " The fermentation of grape-juice begins with a chemic.1l action. 
 Oxygen is absorbed from the air ; the juice then becomes coloured and turbid (by the falling of the 
 albumen, and the rising of the gas), and the fermentation conmiences only with the appearance of 
 this precipitate." 
 
 t We give a single example of the almost incredible carelessness with which one entire aspect of 
 divine truth is sometimes ignored by it-; professional interpreters : — 
 
 " What does ' wine ' stand for? H7ierywhe7-e it is associated with ideas of cheerfulness and jay. 
 It maketh gl:id the heart of man. If bread stands for everything which sustains strength, rtine 
 stands for everything which is genial, and g-encrous, and animating. ]tgivss/>-esh life to the faint 
 and the weary ; it gh'es health and vigour to the sick ; and the light-hearted drink it in their 
 brightest and happiest hours." — Article oh the Lord's Supper in 'Evangelical Magazine,' July, 
 I'l^bj. 
 
 The sentence begins with the fallacy of using .1 general term ' wine,' .-is if it were a single thing, 
 of one quality alone, and then proceeds to explicitly contradict everything asserted of ' wine, the 
 mocker,' by the inspired preacher! l''or sorrow we have joy, for babbling we have 'c'.eerful' 
 hours, for wounds and discoloured countenance we have gladness of heart, for the serpent's 
 poison we have fre.sh life, for polluted and polluting sensuality we have genial and happy moments, 
 for perverse utterances and insensibility to sham.; and paui, wc have at Unt hcaitii, vi^jour, aud 
 light-heartedness ! 
 
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 PROVERBS, XXIII. 29 — 35. 
 
 kiilhTneelees en polio kluddtii, ' and thou shalt lie down as in the heart of the sea, 
 and as a pilot in a lieavy storm.' The V. has et eris sicttt dormiens tit medio mart 
 et quasi sopitus giibcrnator amisso clavo, ' and thou siialt be as one asleep in the 
 midst of the sea, and as a steersman fast asleep when the helm is let slip.' 
 
 V. 35. They have stricken me, shalt thou say, and I was not sick] 
 Hebrew, hekknui val-kliahlithi, 'they have stricken me, nothing have I cared ' = 
 been affected or pained by it. The Lxx. reads, ercis detiipUnisin me kaioiik eponesa, 
 *and thou shalt say, They smote me, and I was not pained'; the V., et dices, Ter- 
 heravertint me, sed nan doliii, ' and thou shalt say, They" have beaten me, but I 
 have not ached. ' 
 
 They have me,beaten and I felt it not] Hebrew, halamuni, bal-yadahti, 
 'they have beaten me, nothing have I known (of it).' The Lxx. reads, kai ciie- 
 paixan moi, ego de oitk eedein, 'a\ 1 they mocked me, 1)ut I knew it not'; the V., 
 iraxentni me et ego non sensi, ' they drew me, and I felt not. ' 
 
 When shall I awake? I will seek it yet .\GAiN] Hebrew, mahthai ahqiiilz 
 osiph avaqsheitnii od, 'when I am roused I will gather myself up, I will seek it 
 again'; the Lxx., pote orthros estai, hina clthon zeeteeso metVon suiteleKsoiitai, 
 ' when will it be morning, that going out I may seek those with whom I may keep 
 company ?' The V. has quando evigilabo, et riirsus viiia irperiam ? ' when shall I 
 wake, and again find out wines ? ' 
 
 The whole of this important passage may be thus translated (following the 
 Hebrew text): — " Who has lamentation ? who has sorrow? who has strifes? who 
 has brawling ? who has unnecessary wounds ? who has dark discoloured eyes ? Those 
 who tarry long at the wine, those who go to seek out mixed wine, (jaze not on 
 wine whe;i it is red, when it gives its bubble in the cup, when it moves itself 
 straightly ; for the end of it is that it bites like a serpent and pierces like an adder. 
 [If thou dost give thyself to it] thine eyes shall gaze upon abandoned women, antl 
 thine heart shall devise deceits. And thou shalt be like one lying in the midst of 
 the sea, and like one lying on the top of a mast ; [and thou wilt say — ] They have 
 .«!tricken me, but I have not cared ; they have beaten me, but I was not aware. 
 When I am roused, 1 will gather myself up and seek it yet again." 
 
 I. The fomi of this passage is finely and forcibly dramatic. We are to imagine 
 the Wise man musing on the varied characters and classes of mankind, till the 
 vision of an object in whom is concentrated every species of misery rises before 
 him, and he asks, in tones of pity and surprise (ver. 29), " To whom, to what 
 men — to what class of men — belong this cry of lament, this load of sorrow, this 
 train of strife, this brawling din, these needless wounds, these eyes encircled with 
 livid marks?" And the answer is at hand (ver. 30), — "Those are the men — 
 tliose who are sitting long and late over the wine ; those who are hurrying to and 
 fro to seek wine mixed with drugs, to make it more pungent to the palate, and 
 more burning to the brain." To such slaves of drink the royal Preacher points 
 his hearers, and then, turning round, he emphatically exhorts (ver. 31) that each of 
 them would avoid the cause of such shame and suffering, — not so much as looking 
 with a longing eye ujion the wine when it has become corrupted and corrupting — 
 red in colour, bubbling on its surface, and moving up and down m straight lines. 
 There, he declares (ver. 31), dwell the serpent's fascination and the serpent's 
 fangs. Neglecting this wise counsel, he tells the listener (ver. 33 — 35) that he 
 will be in danger of looking with a wistful eye on the common prostitute, of making 
 
PROVERBS, XXIII. 29 — 35. 
 
 139 
 
 4 
 
 his heart a store-room of deceit, and of resembling the man who lies in the bed of 
 the sea or on the topmost mast, rolling hither and thither without any self-control, 
 and confessing that he is insensible to every correction, and that he will only raise 
 himself from his lethargy in order to seek again the cause of all his woes. 
 
 2. The passage is divisible into four parts, — (i) the internal and external efiects 
 of drinking habits ; (2) the signs and nature of intoxicating liquor ; (3) its demoral- 
 izing influences ; (4) the lessons to be drawn and practised. 
 
 In the first place, tipplers and lovers of strong drink are miserable — contentious 
 in deed and word — subject to marks of violence — betraying their habits by their 
 disfigured faces. 
 
 In the second place, the signs of fermented wine are described, so that the V(?,v/« 
 of this passage is clearly distinguished from all yayin of a different kind. To make 
 this point better understood a figure is introduced ; and this _j'(7;7« is personified as 
 a serpent and adder, bright as the reddest wine, with an eye sparkling as the winc- 
 bubl)le, and with a power of biting and piercing those who are betrayed into a near 
 approach. 
 
 In the third place, the demoralizing influences of intoxicating liquor are enume- 
 rated, — lust, deceitfulness, want of self-control, incorrigibility, and the insatiate 
 thirst that madly hankers after and pursues the drinker's own worst foe. 
 
 In the fourth place, the one great lesson to be drawn is condensed into the words, 
 ' Look not upon such wine' : a precept which is to be observed as literally as can 
 be ; for to cast eyes often on what is seductive is to run a risk of seduction : but 
 principally it is to be obeyed in the sense of not looking for and desiring intoxi- 
 cating liquors, but desiring rather their absence and exclusion. 
 
 3. The plea that Solomon liere warns against drunkenness only, or the excessive 
 use of intoxicating drink, is contrary to the terms and spirit of the passage. 
 Drinking, in the sense of intoxication, is not necessarily implied at all ; and it is 
 not intoxication, but wine, that is described in ver. 31 ; nor can intoxication be said 
 to bite at the last. It is manifestly the design of the Wise man to point out the 
 I'HYStCAL CAUSE of all the misery and mischief he portrays, and this he finds in 
 the «rt/«ri? of intoxicating liquor, and hence both reason and inspiration constrain 
 him to counsel abstinence even from the desire of an article in which a capacity 
 and tendency of such hurtfulness essentially inhere. When men learn that alco- 
 holic drink abuses them they will cease to talk of the virtue of not abusing //. Tiiis 
 fundamental difference, residing in the nature of tilings, was discerned by Solomon, 
 and it involves that practical distinction which he makes, and which the Temper- 
 ance reforr.xtion embodies and proclaims. It is the nature of strong drink to 
 deceive and injure man, therefore it ought not to be desired or drunk. Man may 
 abuse the good, the bad abuses him; therefore he should disuse it. If there is a 
 flaw in this philosophy it is to be found in the writings of Solomon ; and those who 
 object to the premiss, 'Intoxicating drink is not good,' or to the inference, 
 ' Therefore it should not be consumed,' ought first to settle their difference with 
 the wisest of men, vdiose teaching is identical with that of the Temperance system. 
 All, indeed, that can be claimed for that system is a revival of Solomon's doctrine 
 concerning intoxicating drink, and an organized attemjit to bring the habits of 
 society into conformity with the wisdom of the Jewish sage. 
 
 ■■( 
 
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 If 
 
 
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 1 
 
 
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 V, 
 
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 140 
 
 PROVERBS, XXV. 1 6, 20 — 22. 
 
 Chapter XXIV. Verse 30. 
 I went by the field of the slothful, and by the vineyard of the man 
 void of understanding. 
 
 BV THE FIELD . . . AND BY TME VINEYARD] Hebrew, al-ScJa . . . 7'tW 
 
 kcrcm, 'by the field . . . and by the plantation.' Here seJch^ an open field, 
 is distinguished from the enclosure, kercDi^ devoted to the cultivation of the vine 
 and other fruits. It is of the latter that the picture of desolation is drawn in vcr. 31 
 — overgrown with thorns and nettles, and the stone wall broken down. 
 
 Chapter XXV. Verse 16. 
 Hast thou found honey ? cat so much as is sufficient for thee, 
 lest thou be filled therewith, and vomit it. 
 
 Hast thou found honey?] Hebrew, dcz'ash matzahlhah, ' honey hast thou 
 found?' [As to <ia\js/i, see Note on Gen. xliii. 11.] 
 
 Lest thou be filled therewith] llebvcw, pen-tishl>a/ien>tu, 'lest thou be 
 satiated therewith.' Sa/t-bah m sah-bdah signifies 'to be satisfied to the full'; and 
 is generally connected with food in the same relation as rah-vah zxi^ shah-kar \\\\\\ 
 drink and sweet liquors. 
 
 Luscious things are to be taken in moderation, with strict adaptation to natural 
 wants. Excess is to be avoided, and a caution against this excess is here con- 
 veyed. This evinces that it is a mistake to suppose that a warning against 
 excess implies intoxicating quality in the object. The use of sweet wines in a dis- 
 gusting excess by the Roman ladies is satirized by Juvenal, though it was not 
 attended by inebriation, but by such vomiting as the free use of honey is calcu- 
 lated to excite. 
 
 Chapter XXV. Verse 10. 
 As he that taketh away a garment in cold weatl.er, and as vinegar 
 upon nitre, so is he that singeth songs to an heavy heart. 
 
 Vinegar upon nitre] Hebrew, khomctz al naf/tc>\ 'fermented drink (= 
 vinegar) upon nitre.' This nitre is not the saltpetre of commerce, liut a species of 
 potash, which, when compounded with oil, is used in the East as a soap. It is 
 found mixed with the soil in some parts of Syria. Vinegar poured upon this 
 substance makes it effervesce (in the Eastern sense 'ferment'), and this fact is an apt 
 representation of the incongruity involved in singing jovial songs to a heavy heart, 
 the only result of which can be to excite a disagreeable fermentation and irritation 
 of the spirits. The Lxx. reads, 'as vinegar draws a sore, so trouble befalling the 
 body afflicts the heart. ' 
 
 Chapter XXV. Verses 2r, 22. 
 21 If thine enemy be hungry, give him bread to eat ; and if he be 
 thirsty, give him water to drink : 23 For thou shalt heap coals of fire 
 upon his head, and the Lord shall reward thee. 
 
 V.22. Give HIM water TO drink] Hebrew, hashqahn maim, 'give him to 
 drink water.' 
 
 ',■1 
 
 I 
 
 Ji 
 
PROVERBS, XXV. 2$, 2y. 
 
 141 
 
 
 No drink equals water for the assuaging of thirst, and generally all liquids 
 relieve thirst by virtue ct the water they contain. Alcohol, as an irritant and 
 thickener of the blood, creates thirst in proportion to its potency and quantity. 
 On account of their pre-eminent valuo, bread and water are the fittest representa- 
 tives of all the materials of physical subbistence. 
 
 Chapter XXV. Verse 25. 
 
 ^s cold waters to a thirsty soul, so is good news from a far 
 country. 
 
 As COM) WATERS TO A THIRSTY SOU I.] Hebrew, i/iai/n qahnni al-nephcsh 
 aiphah, * cold water to a soul (which is) wearily atl rst' = languishing from thirst. 
 
 Tiie comparative structure of the proverb is, perhaps, more striking in the 
 Ilclirew than as presented in the A. V. — 'cold water to a soul wearily athirst, 
 and good news from a far country.' In the heat of a Syrian summer, inexpressibly 
 refreshing, even like good news from a friend in a distant land, is cool water to the 
 parched and fainting frame. 
 
 Chapter XXV. Verse 27. 
 
 It is not good to cat much honey : so/cv men to search their own 
 glory is not glory. 
 
 I'" IS NOT GOOD TO EAT MUCH HO.NEY] Hebrew, ahkol dci'asli harboth lo to-,; ' to 
 eat much honey is not good.' The Lxx. reads, 'to eat much honey is not good, 
 i)ut to honour venerable sayings is right.' The V has 'as it is not good to a 
 man to eat much honey, so he who is a searcher of majesty shall be oppressed by 
 "lory. ' 
 
 That which is good per se is not good to the user if used in excess ; but any use of 
 that which is not good is an act of excess. Honey is good for food, but taken in large 
 quantities is not assimilated as food, and is then not good. The clironiclcr says 
 that many Englisli under Prince Edward, in Palestine, died from a neglect of this 
 caution. [.Sec Note on xxv. 16.] The whole proverb reads thus: — 'To cat 
 much honey is not good, and to search out their glory, glory.' The comparison 
 is obscure to the modern mind. The A. V. supplies 'not' before the second 
 'glory' to agree with 'not good' in the first clause. Others ])ro])ose to read 
 interrogatively — 'is it glory?' Possil)ly tliere is a designed play upon the word 
 kahod, which signifies both 'glory' and 'heaviness'; so that the sense would be, 
 "as eating honey in excess is not good, but oppressive to the stomach, so when 
 men make their own glory an object of search, they are a)it to get heaviness for their 
 pains." The vain-glorious are subject to mortifications that weigh like bur«-'.ens 
 upon their hearts. 
 
 I. 
 
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 ii 
 
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 m 
 
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 142 
 
 PROVERBS, XXXI. 4, 5. 
 
 t' 
 
 Chapter XyVI. Versk 9. 
 As a thorn goeth up into the hand of a drunkard, so is a parable 
 in the mouth of fools. 
 
 As A THORN r.OF.TH UP INTO THE HAND OF A DRUNKARD] Hebrew, kfioakh 
 
 ahlah ve-yad shikkor, ' a thorn goeth into the hand of a drunkard. ' The Lxx. has 
 akanthai phiiontai en cheiri met/ntsoii, doulcia de en cheiri ton aphronon, ' thorns 
 grow in the hand of a drunkard, but servitude in the hand of the fools.' The V. 
 has quomodo si spina nascatur in maiiit temiilenti, sic parabola in ore stultornm, 'as 
 if a thorn sliould grow in the hand of a drunkard, so is a parable in the mouth of 
 fools.' 
 
 A drunkard not knowing how to grasp a thorn, or mistaking it for something 
 else, it runs into his hand and injures him ; so a fool not knowing how to use a 
 proverb can only abuse it so as to bring ridicule on himself or affront others. 
 Some commentators understand a reference to the insensibility of the drunkard 
 when injuring himself, as illustrative of the ignorance of the fool who uncon- 
 sciously misapplies the wisest sayings. 
 
 Chapter X.XVI. Verse ■21. 
 As coals are to burning coals, and wood to lire ; so is a conten- 
 tious man to kindle strife. 
 
 The Arabic reads, 'scurrility is of wine, wood is for the fire, and a litigious man 
 for the raising up of strife ' = wine acts as fuel to scurrility, as wood to a fire, and 
 a quarrelsome man to strife. 
 
 Chapter XXVII. Verse 9. 
 Ointment and perfuine rejoice the heart : so doth the sweetness of 
 a man's friend by hearty counsel. 
 
 Ointment and perfume rejoice the heart] The Lxx., which is followed 
 by the Arabic, reads, 'the heart delights in omtments, and in wines {Jiai oinois) 
 and perfumes.' 
 
 Chapter XXXI. Verses 4, 5. 
 4 // is not for kings, O Lemuel, // is not for kings to drink wine ; 
 nor for princes strong drink : s Lest they drink, and forget the law, 
 and pervert the judgment of any of the afflicted. 
 
 The Hebrew of the received text is as follows : — al lam-melakim Lemoal, at 
 lam-tnelakim shctho yayin ul-rozenim av shakar ; pcn-yishtch ve-yishkakh mekhuqqaq 
 vishanneh din kahl benai oni: ' not for kings, Lemuel, not for kings (is it) to drink 
 wine, and (not) for princes desire of strong drink ; lest they should drink and 
 forget what is decreed (= the law), and cnange (= subvert) the judgment of* any 
 of the children of affliction.' Instead of af, 'desire,' some MSS. have ai, 'where'; 
 which, if adopted, would make the passage read, ' and for princes (it is not to ask) 
 where (is) strong drink, lest,' etc. The T. reads, '■hold t/iyself aloof hom kings, 
 Lemuel, from kings who drink wine, and mighty ones who drink strong drink ; lest 
 perchance thou shouldst drink and pervert thy cause, and change the judgments 
 
 * That is, the jiidi;ment du* to such. 
 
i 
 
 PROVERBS, XXXI. 6, /. 
 
 143 
 
 
 of any of the children of tlic poor.' The Syriac rins, 'of kings, Lemuel, beware, 
 of kings, I say, who drink wine, and of princes who drink strong drink ; lest per- 
 chance thou shouklst forget to dccTare the law, and by forgetfulness shouldst sur- 
 render the cause of any ciiildren of the poor.' In the 'Jewisli School and Family 
 Bible' Dr Benisch, chief rabbi of Great Britain, gives the A)llowing translation :— 
 'it is not for kings, O Lemuel, it is not for kings to drink wine, nor for princes to 
 covet strong drink ; lest they drink and forget what is established, and alter the verdict 
 of any cf the afflicted. ' Differing in S(3me respects from these renderings are those of 
 the Lxx. and the V., and most notably the Lx.x. : — tncta boiilccs panta poici, mcta 
 boidecs oinopotci. Oi dunastai thtimijdcis fisin ; oinon dc ntec pdnctdsan, fiiiia nuv 
 pioiitcs epilathoiilai tecs sophias kai ort/ta kvcinai ou mce duuuntai tons ast/wncis : 
 ' with counsel do all tilings, with counsel drink wine. The princes arc prone to 
 anger, let them then not drink wine, in order that they may not forget wisdom 
 when drinking, and may not be able rightly to judge the weak.' Aquila and 
 Theodolion give 'and shall change the judgment of the sons of the poor man.' 
 The V. is uoli res^ihus, O Lemuel, noli regihus dare vinum ; quia nullum seeretum est 
 ubi regiiat ebrietas ; et ne forte bibaiit et obliviseautur judieionim, et mutetit causani 
 filiorum pauperis : 'be thou unwilling, (J Lemuel, be unwilling to give wine to 
 kings ; because nothing is secret where ebriety reigns ; and lest perchance they 
 should drink and be forgetful of judicial rules, and should change the cause of the 
 children of the poor. ' 
 
 Obs. It is now impossilile to explain the introduction of the curious prefix 
 contained in the Lxx., 'do all things with counsel, •loilh counsel drink 7vinc.' 
 Possibly it may have once formed a marginal note, and have been incorporated 
 with the text by some subsequent but very early transcriber. It is observable that no 
 such unwise limitation is to be fouiid in the Hebrew of this or any other ins])ired 
 text. All the versions agree in the injunction against the use of wine by kings and 
 princes, and in the reason assigned for the injunction — namely, the danger that by 
 using wine they should be unfitted for their judicial duties, which, in ancient 
 times, kings frequently discharged in person. Probably we have in this passage 
 of Holy Writ a fragment of the 'wisdom of Egypt' which is said to have incul- 
 cated abstinence from intoxicating drink upon the Pharaohs. [.See Note on (!en. 
 xl. I I.J Nothing is known of Lemuel or of his mother, the ostensii)le speaker. 
 Some critics think that the first ten verses of this chapter form a short ethicnl 
 lesson, originally addressed to an Arabian king. Whatever force is contained in 
 the reason assigned for abstinence in rulers and judges under the old dispensation, 
 is applicable (a fortiori) to every position in Christian life where the possession of 
 n clear, sound judgment is needed ; and what are the circumstances where such a 
 blessing can be wisely rejected or imperilled ' 
 
 Chapter XXXL Verses 6, 7. 
 
 6 Give strong drink unto him that is ready to perish, and wine 
 unto those that be of heavy hearts. 7 Let him drink, and forget his 
 poverty, and remember his misery no more. 
 
 The Hebrew is as follows: — tenu shakar li-avad vi-yaviu ISmahrai naphesh^ 
 yishteh vt-yishkakh ris/w, vaamahlo lo yizkar od : 'give strong -drink to the 
 
 '1 
 
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 • ■'•'. 
 
 i Hill- 
 
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 144 
 
 PROVERBS, XXXI. 6, 7. 
 
 Ik: '.■ I 
 
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 M 
 
 
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 f 
 
 1 
 
 
 1 
 
 ; 
 
 perishing one, and wine to those bitter of spirit ; let him drink and forget his 
 poverty, .and his sorrow not remember ag^n.' The T. reads, 'give strong 
 drink to the mournful, and wine to those who are bitter in soul ; that they may 
 drink and forget their iiKli:,?nce, and not longer remember their mean attire.' 
 The Syriac has ' let strong drink be granted to the mournful, and wine to those 
 of bitter soul ; that they may drink and forget their sorrows, and may not further 
 recall their calamities.' The Lxx. has didctc mdhccn tots en liipais, kai oinou 
 peiiiein tots eit odiinais, hiua epilathuutai tecs peitias kai ton poiion inc mnecsthosin 
 eti: ' give ye strong drink to those in griefs, and wine to drink to those in pains, 
 in ord'T that they may be forgetful of the poverty, and of tlieir troubles have no 
 remembrance any more.' Tlie V. reads, date s'tcerain tmvreiitiluis et viuiim liii 
 qtti amaro sunt aniiito. Bihant et ehliviscanttir egestatis sii<e, et doloris stii nou 
 recordenttir avtplitis : 'give ye strong drink to the mournful, and wine to those 
 who are of bitter soul. I>et them drink and forget their indigence, and of their 
 grief ha^e not a remembrance any longer.' So far as the words go, we have 
 here a plain prescription to 'drown sorrow in drink'; but we may well question 
 whether such could have ever been the intention of an inspired writer. To deter- 
 mine the true meaning of these verses, therefore, is of considerable importance, 
 both as a point of morals and of Temperance doctrine, 
 
 I. Some regard the passage as an allusion to the cxcepti0n.1l practice of giving 
 inioxicating and stupefying potions to criminals before execution : but the allusion, 
 if such, is a sanction and even command ; and the pious mind must revolt from the 
 thought of a Scripture exhortation to make men drunk and unconscious at the 
 approach of death. The great Exemplar, when about lo die, was offered 
 'wine mingled with myrrli,' but it is recorded that He reftised it. Could the 
 ' Spirit that was in Christ ' ever have testified adversely to this ? 
 
 1. The theory that what is recommended is a moderate use of intoxicating liquor 
 as a cordial in time of trouble, is contrary to the natural sense of the words .and to 
 the >rj«// dcscril>ed — complete oblivion of earthly care. Besides, can intoxicating 
 drink be properly recommended in any quantity as an antidote to trouble? Han- 
 nah did not think so (see Note on i Sam. i. 15). St James writes, ' Is any 
 afllictcd ? let him pray ' — not fly to the bottle. All experience shows that to use 
 alcoholic fluid for mitigating grief is to subject one's self to a special d.anger, 
 amounting to moral certainty, of contracting habits of intemperance. Under such 
 conditions the system is doubly susceptible ol the delusive influence of alcoholics. 
 
 3. If the passage is to be construed as a serious recommendation, it is nothing 
 short of a direct injunction to get intoxicated ; advice which could not fail to be 
 stigmatised (i) as most irrational, because certain to multiply care and trouble ; 
 (2) as radically opposed to the tenor of Scripture teaching; and (3) as utterly 
 immoral, by giving encouragement to the mother and mistress of all the lowest 
 vices of mankind. 
 
 4. An attempt h.is been made to cut the knot by translating the principal 
 terms so as to exclude all reference to wine and strong drink. It is true that by 
 falling back upon mere etymology, and rendering yayin 'pressure,' and s/iakar 
 'reward,' 'bribe,' or 'gift,' an entirely new turn is given to the pass.age, which is 
 thus paraphrased : — " It is not for kings and jirinces to receive gifts or bribes, lest 
 (so accepting) they forget the law, pervert the claim of any of the afflicted. Give 
 gifts (rather) to him tba' is ready to perish, and to those that be of heavy heart; 
 
PROVERBS, XXXI. 6, 7. 
 
 HS 
 
 let him accept [orig. drink] them, and forget his poverty, and remember his misery 
 no more." It cannot, however, be supposed that gifts to kings and princes are 
 indiscriminately to be condemned, or that indiscriminate almsgiving to the i)oor is to 
 be commended. Besides, the critical objections to this new translation are 
 insuperable, (i) Yayin is never elsewhere used in the sense imparted to it ; and 
 what can be meant by giving ' pressure' to the poor? (2) The connection oi yayin 
 with sha/car determines the meaning o( s/uii-ar beyond all fair question.* (3) The 
 allusion to drinking as a cause of loss of judgment and memory is too clear to be 
 mistaken. 
 
 5. Any interpretation of verses 6 and 7 which is to preserve their harmony with 
 morality and religion, must exclude from the initial word tenu, 'give thou,' the 
 force of a recommendation or command, (i) It may be regarded as logical, and 
 not mandatory; not as 'do give,' but 'should you give,' then such and such will 
 be the result. The sense would then be tantamount to this: — 'It is not becoming 
 in kings and princes to drink wine and strong drink, lest they forget the law and 
 pervert the rights of others ; though, should such drink be given to the afflicted, 
 they will simply drink and forget their o:un cares and liecome unconscious of their 
 (nun misfortunes.' The grammatical concord supports this view ; for it is not 
 'Give wine and strong drink to the afflicted, and make them forget their troul)les,' 
 but 'Give them wine and strong drink, and tli'.- afflicted one will drink {yis/i/c/i), 
 and he will forget {yishkekh) his distress.' This usus loqueudi is to be found in 
 the proverbs of all languages. In our own we say, ' .Set a beggar on horseback, 
 [not meaning '■do set him,' but ' if you set him,' theii\ he will ride to perdition.' 
 ' Give some people an inch, and they will take an ell.' This may be defined as 
 the logical imperative, in distinction from tlie ethical. (2) Tlie imperative teiitt, 
 'give thou,' may be regarded as a term of conditional comparison. Kings and 
 princes (verses 4 and 5) are not to use wine and strong drink because inimical to 
 mental clearness and judicial integrity ; but if not fit lor th(jse who owe important 
 duties towards others, what are they fit for? Tlie answer is supplied (verses 6 
 and 7); 'Give them — if at all—io the jierisliing and careworn, who will find in 
 them oblivion from the very memory of tiicir sorrows.' This, observe, is not a con- 
 tradiction, but an amplification, of tiie thought developed in verses 4 and 5. The 
 allernative advice of the text may be thus inodunily expressed : — " lietter drink 
 so that you forget your crwn cares, than, occupying a (losition of influence and 
 trust, you shoukl drink and do injury to ci/wrs." The whole passage may be 
 viewed as a declarative medal ; on whose obverse side is inscribed, " Intoxicating 
 liquors are not fit for those wlio have to think and act for others"; on the reverse, 
 "Intoxicating licpiors are only fit for those who wish to lose the power of think- 
 ing and acting for themselves." Can any stronger eondemna.ion be p.issed upun 
 inebriating compounds of every name? To whom has the Creator given per- 
 mission to drown affliction in the wine-cup ? With a voice of infinite pity, 
 
 • The M.isorites — so called beciuse about the seventh century of the Christian era they accen- 
 tuated and (itherwise edited the Helircw .Scripture^ according to masora (tradition — di>criniiiiate 
 between sh-k r as ' stron;; drinl< and sh/i-r .is 'reward' or 'wages,' by so marking the latter 
 'sh' that it may be pronounced 's,' — sti/ihir. Whc'hcr they an- riidit or not in so rioin;;, any 
 reader, liowever igtiorant of Hebrew, might see that the words do express very dillerent things, 
 and that the context in every case supports the disiinctioii made by the liiglish translators. 
 J'ossiljly the use ii^ .s/i-/c-r in the sense of ' reward ' or ' wages ' was derived from the generic sense 
 of ' sweetness • ; but the disliiu ion must have been made at a very remote period, and when m.ide, 
 a diflerence of pronunciation (whii li the iMasorites may have preserved) would naturally be adopted 
 to indicate the dilVercnce of object present to the mind. 
 
 ^^^ 
 
 m. 
 
 
TT^ 
 
 H\ 
 
 146 
 
 PROVERBS, XXXI. 1 6. 
 
 the Son of Gofl, addressing the afflicted and jierishinj^, exclaims, "Come unto 
 Me, all ye that labour and are heavy laden, and 1 will give you resi."'* 
 
 l! 
 
 Chapter XXXI. Verse 16. 
 
 She considereth a field, and buyeth it : with the fruit of her 
 hands she planteth a vineyard. 
 
 Sue planteth a vineyard] Ilehrew, nalitah karcm, 'she planteth a culti- 
 vated enclosure,' or 'sets out a plantation.' A',>ym licrr is distinc^iished from 
 saifeh (in the fust clause), 'an open field.' The Lxx. has katcplieuscn ktcema, 
 'she planted a possession '; the V., plantavit viueam, ' she planted a vineyard.' 
 
 * Sir W. .Vncckctt, ex-Ch!cf Justice of Victori.i, h.is beautifully expressed the unwisdom of 
 seeking consolation in the cup wliich mocks : — 
 
 IN VINO FALSITAS. 
 
 Grief banished liy wine will conic af;ain, 
 
 And coiiic with a ilccpur shade, 
 LcaviuK, pcrchani o, on the sciul a stain 
 
 Whic h sorrow had never made. 
 Then fill nut the templing Klass for me : 
 
 If mournful, I will not he mad ; 
 Better sad, because we are sinfid, be. 
 Than sinful because we are sad. 
 
THE BOOK OF ECCLESIASTES. 
 
 Chapter II. Verse 3, 
 
 I sought in mine licart to give myself unto wine, yet ncquainting 
 mine heart witVi wisdom; and to lay hold on folly, till I might see 
 what 7ci(is that gojd for the sons of men, which they should do under 
 the heaven all the days of their life. 
 
 I SOUGHT IN M'NE HEART TO GIVE MYSELF UNTO wine] Hebrew, tarit Ve-lil>f 
 limsJwk hay-yayhi eth-htsari, 'I sought in my heart to draw out my body (or flesh) 
 with wine.' The Lxx. has hateskepsamcen ei Jwe kardia viou helkiiscn kiis oinos 
 ccnsarka vioii, ' and I examined whetlier my heart would draw, as wine, my flesh ' ; 
 tlic v., co;^itavi in corde meo ahstrahere a vino carnem vicam, 'I thouglit in my 
 lieart to witlidraw my flesh from wine. ' The T. has ' to draw my flesh into llie house 
 of the banquet of wine.' The Hebrew viahsliak signifies ' to draw,' ' to continue,' 
 'to spread'; hence Gesenius and others construe tiie passage — 'I sought in my 
 heart to maliC my body strong with wine.' It would be interesting to know how 
 St Jerome came to write a vino, 'from wine.' The hay-yayin of the Received 
 Text can bear this rendering only by taking '■b' in the infrequent sense of 'against,' 
 wliich could hardly be assigned to it here. 
 
 Yet acquainting mine heart with wisdom] Hebrew, ve-libe nohagbakhak- 
 mail, 'and my heart acting (or urging) with wisdom,' or 'cleaving to wisdom.' 
 The Lxx. has kai kardia inou li'odccgcesen en sophia, 'and my heart guided (me) 
 \\ith wisdom'; the V., nt animnni nwrnn transferrcm ad sapientiam, dcvitarem- 
 qm slullitiam, ' that I might carry over my mind to wisdom, and avoid folly, ' 
 
 I 
 
 CiiAi'TER II. Verse 4. 
 
 I made me great works; I builded me houses; I planted me 
 vineyards. 
 
 I planted ME vineyards] Hebrew, nahtati li kerahmini, 'I planted for my- 
 self vineyards,' or 'set out plantations.' Ver. 5 has a reference to gannoih 
 n-p/tardasim, translated in A. V. ' gardens' and ' orchards.' Gannoth, from ganan, 
 'to cover,' seems to denote conservatories; andi pardasirn, 'paradises,' pleasure- 
 grounds — laid out around the royal dwelling. 
 
 r^r 
 
 ,1 
 
 i. 
 
 
 11 
 
 I 
 
148 
 
 .1! 
 
 ' ,!!> 
 
 ECCI.ESIASTES, IX. 7, 
 
 Chapter II, Verse 24. 
 
 There is nothing better for a man, tluvi tJi-t he sfiouUl eat and 
 drink, and that he should make his soul enjoy good in his labour. 
 This also I saw, that it tvas from the hand of God. 
 
 And drink! Hebrew, ve-shahthah, '.ind he has dnink.' The same phrase 
 recurs, chap. iii. 13; and one similar, chap v. iS; viii. 15. 
 
 Chapter VII. Verse 29. 
 
 T-o, this only have I found, that God hath made man upright ; but 
 they have sought out many inventions. 
 
 Upright] Hebrew, jv?//j-//rt;-, '.strai{jht'= uprif,'ht or just. 
 
 Many inventions] Mi^hvcw, /.■/lix/iToiii'th lahim, 'many devices.' Revelation as 
 well as reason explodes the fallacy of confounding nature with art ; the work done by 
 means of Divine power lent us, with the work which, l)ein}T 'upriglit'and 'i\\.,^ expresses 
 the Divine will and wisdom, 'i'lie ilistinction is a cardinal one in ethics, the denial 
 of which would tlestroy all moral distinctions and responsibility, by identifying the 
 moral qualify of all actions as equally divine, since there is >to power that is not of 
 God. [See Xotc on AciS xvii. 29.] The simple existence of an act cannot vindi- 
 cate its ' uprightness,' which is a relation of adaptedncss. 
 
 Not everything that man, 'the reasoning animal,' has contrived, is entitled to the 
 distinction of ' reasonable,' much less of a Divine origin. The ' inventions' of man, 
 the offspring of his understanding, must be compared with the standard of that 
 natural uprightness according to which he was himself created. The true and final 
 test of their uprightness h t/teir fitness to make mankind happier and better. If they 
 cannot en(kne this test they stand condemned in their own nature. It is in vain to 
 point to the actual manufacture of intoxicating liquor in almost incomputable 
 quantities, and at enormous cost, as a proof that they are designed for use; since, if 
 their intluence on man's material and moral condition is evil rather than good, the 
 a])plication of human intelligence t *hcir preparation is but another evidence that 
 though CJod made man upright, he has abused his faculties by contriving inventions 
 that are at once the monuments and the instruments of his shame. 
 
 Chapter IX. Verse 7. 
 
 Go thy way, eat thy bread with joy, and drink thy wine with 
 a merry heart \ for God now accepteth thy works. 
 
 Eat thy urkad with joy] Hebrew, vkol hcsimkhah lakhmekah, * eat with 
 gladness thy bread'; the Lxx., phage en euphrosunec ton arton sou, *eat with 
 joyfulness thy bread 'j the V., comede in latitia panem tnum, 'eat with gladness thy 
 bread. ' 
 
 And drink thy wine with a merry heart] Hebrew, u-shtha ve-lev-tov 
 yavntkah, 'and drink with a good heart thy wine.' The Lxx. reads, kai pte en 
 kardia ago thee oinon son, 'and drink with a good heart thy wine'; the V., et hibe 
 cum gandio vimim tunm, 'and drink with joy thy wine.' The T. represents this 
 language as prophetic of what God shall say to the good in the world to come, — 
 
ECCLKSIASTES, X. 1 7, 19. 
 
 149 
 
 " Drink with a joyous heart tlie wine storcl up for tliee in the j^arclcn of Eden, on 
 account of the wine which thou hast minylcil tor tlie poor and lowly when athirst." 
 
 Where G .d acccpteth mnn's works, he ■> justified in partaking of the Divine 
 bounties with a joyful and merry heart, wlietlier tlie produce of the field or 
 ihe vineyard. The condition that this fruit is good in itself is presupposed, and 
 torn which has heen mildewed, or ydyi'u which has passed ii\tothe state of a 'mocker,' 
 is excluded froui the nature of the case. Those who conclude that the wine 
 approved in Scripture must have been intoxicatmg because saiil to give pleasure, 
 are refuted by this very passage, in which the eating of * Inrad^ is associated with 
 'gladness,' — simkhalt, — a term descriptive of the highest delight. 
 
 ClIAlTKR X. Vkrs' ' ; . 
 
 Dlessed art thou, O land, when thy king the son of nobles, and 
 thy princes eat in due season, for strength, and not for drunkenness. 
 
 And not for nRUNKF.NN'Kss] llebrc'v, vv-lo'uash'i, 'und not for drinking '=: 
 \ jusing, or gluttony. Tiie Lxx. has kai oitk ai^c/i :nt/itxson/ai, 'and shall not 
 be ashamed,' — having evidently read boshn, the third person plural preterite of 
 busk, 'to be ashamed.' The V. has ^/ >w« ad luxuriam, 'and not for luxury.' 
 As 'eating' includes 'eating and drinking,' so 'drinking' here includes all table 
 excess. 
 
 The rule of eating — for strcngtli, to recruit and lienefit the body, and not for 
 animal indulgence — is an admirable definition of physical temperance ; and happy 
 would be our land, if not its princes only, but its people, would make that rule the 
 law of their lives. The 'pleasures of the table' are not to be discard(.d in so far 
 as they are subservient to the jirincipal purpose of all eating — the healtii anti su|i- 
 I)ort of the body. Whatever in degree, or kind, is inconsistent with this purpose 
 ought to be faithfully and conscientiously rejected. 
 
 CiiAi'TiiR X. Verse 19. 
 
 A feast is made for laughter, and wine maketh merry : but money 
 
 answereth all things. 
 
 A FEAST IS MADE FOR LAUGHTER] Hebrew, liskhoq osini lekhcm, ' for laughter 
 they make bread. ' So the Lxx. , ei: gelota foioiisin arton, ' fc laughter they make 
 bread'; and the V., in risnm faciunt pauein. 
 
 And wine maketh merry] Hebrew, ve-yayin yesammakh khayim, 'and wine 
 will rejoice the living.' The Lxx., Codex B, has kaioinon kai elaion ton eiipht-au- 
 tbeeiiai zuntas, 'and (they make) wine and oil that the living may rejoice.' The V. 
 rczAs, et vimim nl ej>ulentur vivenics, 'and wine that the living may feast. ' The 
 T. reads, ' and the wine which they mingle for the thirsty shall be to them for a 
 joy in the age to come.' 
 
 Nothing here said renders it needful to associate the idea of ' wine ' with an 
 intoxicating quality ; and in taking the juice of the grape as God has created it, 
 enjoyment and thankfulness may most completely and fitly blend. 
 
 i 
 
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 'i i 
 
 d»^ 
 
 ^ill 1 If 
 
 
THE BOOK OF CANTICLES, 
 
 OR SONG OF SOLOMON. 
 
 la 
 111 
 
 i; 
 
 Chapter I. Verse 2. 
 For thy love is better than wine. 
 
 Hebrew, iovi/n doJikah tniy-yayin, ' good (are) thy loves above wine.' So the 
 Lxx., hiiper oinon, 'above wine'; and V., vino, ' tlian wine.' 
 
 Chapter I. Verse 4. 
 We will remember thy love more than wine. 
 
 More than wine] Hebrew, viiy-yayin ; Lxx., huper oinon; V., super 
 z'inu/n. 
 
 % 
 
 Chapter I. Verse 6. 
 
 They made me the keeper of the vineyards ; but mine own vine- 
 yard have I not kept. 
 
 Keeper of the vineyards] Hebrew, notdrah cth-hak-keramim, 'keeper of 
 the vinei irds.' 
 
 Mine own vineyard] Hebrew, karmi shclli, 'my vineyard, that which is 
 mine ' = even mine. 
 
 Chapter I. Verse 14. 
 
 My beloved is unto me as a cluster of camphire in the vineyards of 
 En-gedi. 
 
 A cluster of camphire] Hebrew, eshkol hak-kopher, 'a bunch of cypress' ; 
 tlie Lxx., kiipros, "a shrub orsm.ill tree, with whitish odoriferous flowers growint; 
 in chisters ; tiie La'iCsonia inermis of Linna:us, call'.*d kophcr in Hebrew [from 
 kaphar, ' to cover '], as has been well suggested by Jo!) Simonis, from a powder 
 being made of its leaves, with which, when mixed with water, women in the East 
 smear over their naiN so as to make them of a red colour for the sake of orna- 
 ment." — (Gesenius.) 
 
Iff 
 
 CANTICLES, II. 4, 5, 13. 
 
 In the vineyards of En-gedi] Hebi^w, be-karmai Ain gedi, 'in the vine, 
 yards (or plantations) of Engedi. ' Ain-gedi (signifying ' the fountain of the kid ') 
 was the name of a town (probably also of a district) situated near the Dead Sea, 
 and abounding in palm trees. Some versions read, ' to those in Gaddi.' 
 
 The Targum 0/ the C^/w^/'r/iT is an attempt to convert the imagery of this glowing 
 idyl into a relation by Solomon, half historical, half prophetical, concerning the 
 Jewish State. One illustrative e.xtract is selected, bearing upon the use of wine in 
 the Levitical rites : — " Moses commanded the sons of Aaron, who were priests, that 
 they should offer oblations upon the altar, and that they should pour out wine upon 
 the oblations. Whence, however, could they procure the wine thus to pour jut ? 
 How could they get it in that desert place which v/as not fit to be sowed, and 
 where no fig trees, or vines, or pomegranate trees grew ? But they went to the 
 vineyard of Engedi, and they brought thence clusters of grapes, and they expressed 
 from (hem wine \v\itzriH miii'hon khamar\, and they poured out from it upon the 
 altar the fourth part of a hin upon each ram." Later on, the T. refers to 'red 
 wine and white wine ' [khamar summatj v'khamar khivvar) as having been poured 
 out upon the altar. 
 
 Chapter II. Verses 4, 5. 
 
 4 He brought me to the banqueting house, and his banner over me 
 ivas love. 5 Stay me with flagons, comfort me with apples : for I am 
 sick of love. 
 
 ^l:^a 
 
 super 
 
 V. 4. To THE BANQUETING HOUSE] Hebrew, elbaith hay-yayin, 'to the house 
 of wine ' — a cool recess or cave in the royal gardens. The Lxx. , eis oikou ton 
 oimnt, 'inio a house of the wine.' Symmachus, eis ton oindna, 'into the wine- 
 
 V. 5. Stay me with flagons] Hebrew, samhani ba-ashishoth, ' sustain me 
 with cakes-of-grapes.' The Lxx., steerisate me en murois, ' support me with per- 
 fumes.' \., fulcite mefloiibus, 'stay me with fiowers.' Symmachus, epanaklincte 
 vie in anthei, 'make me recline on a flower.' Aquila, steerisate me oinanthon^ 
 'sii, port me with vine-flowers.' 
 
 [As to ASHISHOTH, see Prel. Dis., and Notes on 2 Sam. vi. 19 ; I Chron. 
 xvi. 3.] 
 
 Comfort me WITH apples] Hebrew, rapduni bat-taptikhim, ' refresh me with 
 apples.' The Hebrew tapuakh had a widtli of meaning like the Latin /c'w«w, in- 
 cluding all round apple-like fruit, such as the peach, melon, citron. Lxx., stoi- 
 basate me en tiieelois, ' stay me with quinces.' V., stipate me tnalis, 'fill me with 
 apples.' 
 
 Chapter H. Verse 13. 
 
 The fig troe piitteth forth her green figs, and the vines 7cnth the 
 tender grape give a good smell. Arise, my love, my fair one, and 
 come away. 
 
 And the vines with the tender grape give a good smell] Hebrew, 
 ve-hag-gephanim semahdar, nalhnu raiakh, ' and the vines (are in) blossom, they 
 give forth sweet-odour.' The A. V. agrees with the Mishna in takmg sSmahdar 
 
 A 
 
 
 HW> 
 
1 <■ 
 
 «.. 
 
 I ''l 
 
 tl- 
 
 152 
 
 CANTICLES, V. I. 
 
 to signify ' the tender grape ' — the grape first out in bloom. Lxx. , ai ampeloi 
 ktiprizousin eddkan osmeeti, 'the vines are in flower, they have given a scent.' 
 Symmachus, ion aiiipdon hee oinanthee, *the flower of the vines.' V., vinea 
 Jlorentes, dcde7-unt odorem suum, ' tlie vineyards are flowering ; they have given 
 their odour.' Phny (chap. xiv. 2) states that no odour excels in pleasantness that 
 of the flowering vine, ubicutnque pubesceniium odori nulla suavitas prefertur. 
 
 Chapter II. Versf, 15. 
 
 Take us the foxes, the httle foxes, that spoil the vines : for our vines 
 have tender grapes. 
 
 The foxes] Hebrew, shuahlini, 'jackals,' which abounded in Palestine. 
 Lxx. alopekas, V. viilpes, 'foxes.' Aristopliancs compares soldiers who despoil 
 countries to foxes who spoil vineyards ; and Galen says that hunters eat foxes 
 fattened on autumnal grapes. The Syrian jackal is as great a spoiler of vineyards 
 as the common fox elsewhere. 
 
 The vines] Hebrew, kerahmim, 'vineyards.' The shuahlirn 'spoil' — lay 
 waste — not only particular vines, but whole vineyards. 
 
 For our vines have tender grapes] Hebrew, u-keramainu simahdar, 'and 
 our vineyards (are in) blossom.' Lxx., ktiprizousai, ' are flowering. ' V., Jloruil, 
 'is flowering.' 
 
 Chapter IV. Verse 10. 
 How much better is thy love than wine! 
 
 Than wine] Hebrew, viiy-yayin, 'above wine' (as in chap. i. 2). 
 
 Chapter V, Verse i. 
 
 I am come into my garden, my sister, my spouse : I have gathered 
 my inyrrli with ray spice ; I have eaten my honeycomb with my 
 honey ; I have drunk my wine with my milk : eat, O friends ; drink, 
 yea, drink abundantly, O beloved. 
 
 I HAVE DRUNK MY WINE WITH MY milk] Hebrew, shahthithi yayniim kha- 
 lahvi, 'I have drunk my wine with my milk ' Lxx., 'I have drunk my wine 
 (onion moti) with my milk.' V., viutim imum, 'my wine.' The pure juice of the 
 grape would form a suitable companion beverage with tlie fresli flowing milk, and 
 both might be drunk freely, even by tender women, without injury either to body 
 or mind. 
 
 Drink, yea, drink adundantly, O beloved] llchrcvf, shethu vS-shikru 
 dodim, 'drink, and drink to fulness, O loveil ones.' Lx.K. , pietc kai metkusthede 
 adclphoi, 'drink, and be satiated, O brothers.' V., Hhite et incbriamivi charis- 
 sivii, 'drink and be fdlcd to tlie full, ye dearest.' Here, beyond all cavil, the 
 Helirew s/iahkar, the Clrcek meihiio, and the Latin iucbrio, have reference to 
 'plentiful drinking'; none at all to on intoxicating eflcct of what is drunk. 
 
 ?- 
 
• i 
 
 -lay 
 
 CANTICLES, VII. 2, 7, 8, 9. 
 
 153 
 
 Chapter VI. Verse ii. 
 I went down into the garden of nuts to see the fruits of the valley, 
 and to see whether the vine flourished, and the pomegranates budded. 
 
 To SEE WHETHER THE VINE FLOURISHED] Hebrew, liroth hapharkhah ha;^- 
 gcphen, 'to see the budding of the vine.' Lxx., idcin ei eentheesen hee ampelos, 
 •to see if the vine is in flower.' V., inspicerem siflondsset vitiea, 'that I might 
 observe if the vineyard had flowered.' 
 
 Chapter VII. Verse 2. 
 Thy navel is like a round goblet, which wanteth not liquor. 
 
 Liquor] Hebrew, ham-mazeg, 'the mixture.' Aleseg is equivalent to m^stk, 
 and alludes here not to a 'mixture' composed of intoxicating and inflaming drugs, 
 but to such a sweet and healthful potion as Wisdom is said to mingle for her 
 friends. [See Note on Prov. ix. 2, 5.] Lxx., krama, ' mixed-lit^uor. ' V., 
 pocuUs, ' in cups. ' 
 
 ii. * 
 
 Chapter VII. Verse 7. 
 
 This thy stature is like to a palm tree, and thy breasts to clusters 
 of grapes. 
 
 A PALM tree] Hebrew, tahmar. Lxx., phoitiiki, 'to a palm tree.' V., 
 palniae, ' to a palm tree.' 
 
 The clusters of grapes] Hebrew, K-eshkeloth, *to clusters.' Lxx., tois 
 botrusin, 'to the grape-clusters.' N.,botris, ' to grape-bunches.' Gesenius thinks 
 'clusters of dates' are meant, which would carry out the figure of the palm tree ; 
 but analogy supports the A. V. in supplying ' of grapes. ' 
 
 Chapter VII. Verse 8. 
 
 I said, I will go up to the palm tree, I will take hold of the boughs 
 thereof : now also thy breasts shall be as clusters of the vine, and the 
 smell of thy nose like apples. 
 
 As clusters of the vine] Hebrew, k?-eshkeloth hag-gcphcn, 'as clustered 
 branches of the vine.' So the Lxx., hos botnics tees ampclou, and the V., sunt 
 botri vinea. 
 
 Chapter VH. Verse 9. 
 
 And the roof of thy mouth like the best wine for my beloved, that 
 goeth down sweetly, causing the lips of those that are asleep to speak. 
 
 And the roof of thy mouth] Hebrew, v^-k/iikhak, 'and thy palate.' "The 
 palate seems (here) to be delicately put for the moisture of the mouth perceived in 
 Usses." — (Gesenius.) 
 
 fe ' - ! iliP 
 
mm 
 
 154 
 
 CANTICLES, VIII. 2. 
 
 1: 
 
 Like the best wine] Hebrew, k(-yayn hat-tov, 'like the wine of the good' = 
 like very good wine. Lxx., hos oinos ho agal/ios, ' as wine, tlie good (kind) ' — ho 
 (the) being emphatic ; but Codex A is without the ho. \' ., siciU vinum optimum^ 
 'as the best wine.' 
 
 That goeth down sweetly] Hebrew, holdk le-dodi U-maisharim, 'going 
 to my beloved according to straightnesscs' = rightly. Lxx., poreuomenos to 
 addphidi) tiiou cis cuthutceta, ' going to my kinsman in a straiglit way.' V., dignitm 
 dilccto nieo ad potatidum, ' fit for my beloved to drink. ' Symmachus, harmozOn to 
 agapcctu tnon cis cut/tuteeta, ' fitted to my beloved in a straiglu line.' 
 
 Causing the lips of those who are asleep to speak] Hebrew, do-cuw 
 siphthai yishaniin, ' flowing over the lips of the sleeping.' Lxx., hi/caHoiimcnos 
 cheilcsi mou kai odousiii, ' satisfying to my lips and teeth.' V., laliiistjue et dcnti- 
 bits illins ad ruminanditm, ' and (fit for him) to ruminate with his lips and 
 teeth.' Symmachus, prostithemenos cheilesi, 'applied to the lips.' 
 
 Chapter VII. Verse 12. 
 
 Let us get up early to the vineyards ; let us see if the vine flourish, 
 7vhcther the tender grape appear, and the pomegranates bud forth : 
 there will I give thee my loves. 
 
 To the vineyards] Hebrew, lak-keratnim, 'to the vineyards.' 
 
 If the vine flourish] Hebrew, im parkhah hag-gephen, ' whether buds the 
 vine'; the Lxx., ei eenthccsen /ice ampclos, 'if the vine flowers'; V., si Jlonmt 
 z'iftcas, 'if the vineyards are in flower.' 
 
 Whether the tender grape appears] Hebrew, fittakh kas-sHmahdar, 
 '(whether) opens out the blossom (or young grape)'; Lxx., eotthecscn ho 
 kuprismos, '(if) the blossom has flowered'; V., si Jlorcs fructus parturiuiit, 'if 
 the flowers of the fruit put forth.' 
 
 And the pomegranates bud forth] Hebrew, hdndtsu harimmonim, 
 ' (whether) are bright (or flourish) the pomegranates.' [As to Rinnnonitn, see 
 Note on i Sam. xiv. 2.] 
 
 Chapter VIII. Verse 2. 
 
 I would cause thee to drink of spiced wine of the juice of my 
 poincgranatc. 
 
 Of spiced wine of the juice of my pomegranate] Hebrew, miy-yayin 
 harcgakh, md-asis rimvioni, ' from the wine of the spice, from the fresh juice of 
 my pomegranate.' Yayi,r hoftqakh^ 'wine of the spice,' is equivalent to 'spiced 
 (or seasoned) wine.' Asis is used of the newly expressed juice of the grape [see 
 Prel. Dis., and Notes on Joel i. 5 ; iv. 18; Amos ix. 10], but is here applied to the 
 fresh juice of the pomegranate. It is doubtful whether 'the juice of my pome- 
 granate' is identical with ' the spiced-wine;' or whether \\\& yayin was mixed with 
 tlie 'juice of the pomegranate,' and so was rendered ' spiced ;' or whether the^'aj'/'« 
 was otiierwise spiced and drunk along with the pomegranate juice. The Lxx. has 
 apo oiiu'H ton , 'iurc/>sikou, opo namatos rhoo n mou, ' from the myrrhcd-wine, from 
 my juice [spring] of the pomegranates'; S/mmachus, 'from prepared wine'; V., 
 
CANTICLE5, VIII. II, 12. 
 
 155 
 
 ex vino condilo et mtistum malonim graiiatoriim meontm, ' from prepared wine 
 and musi of my apples.' Instead of ' spiced' the Syriac and Arabic have ' sweetest.' 
 
 Chapter VIII. Verse ir. 
 
 Solomon had a vineyard at Baal-hamon ; he let out the vineyard 
 unto keepers ; every one for the fruit thereof was to bring a thousand 
 pieces of silver. 
 
 A vineyard] Hebrew, kHrtm, 'vineyard.' 
 
 The vineyard] Hebrew, eth-hak-kerem, ' the vineyard.' 
 
 Chapter VIII. Verse 12. 
 
 My vineyard, which is mine, is before me : thou, O Solomon, 
 fnu^t have a thousand, and those that keep the fruit thereof two 
 hundred. 
 
 My vineyard] Hebrew, karmi, ' my vineyard. ' 
 
 iV 
 
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 THE 
 
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 BOOK OF THE PROPHET ISAIAH. 
 
 [Isaiah prophesied about the year 750 B.C.] 
 
 Chapter I. Verse 8, 
 
 And the daughter of Zion is left as a cottage in a vineyard, as a 
 lodge in a garden of cucumbers, as a besieged city. 
 
 As A COTTAGE IN A VINEYARD] Hebrew, kesukkahhekarem^ 'as a booth (made 
 of leaves and branches) in a vineyard.' 
 
 Chapter I. Verses 16, '7. 
 
 16 Wash you, make you clean ; put away the evil of your doings 
 from before mine eyes ; cease to do evil ; 17 Learn to do well \ seek 
 judgment, relieve the oppressed, judge the fatherless, plead for the 
 widow. 
 
 The real evidence of all repentance, and the essential condition of all acceptance 
 witl) God, is the desire of amendment — a desire which, wherever it exists, neces- 
 sarily prompts to the avoidance oi known evil and its causes. If the people of this 
 nation should sincerely repent of the national sin of intemperance, their abhorrence 
 of it would lead them to shun all degrees of it and all participation in its sources ; 
 and until this repentance is experienced all professions of regret and all efforts to 
 jialliate the effects or materially to modify the symptoms of the disease will 
 neither satisfy God nor accomplish an abiding cure. 
 
 Chapter I. Verse 22. 
 Thy silver is become dross, thy wine mixed with water. 
 
 Thy wine mixed with water] Hebrew, sa/ivak viahhtd bam-maini, 'thy 
 soveh is cut with water. ' Lxx. , oi kapeeloi sou tnisgousi ton oinon kudati, ' thy 
 hucksters (low taverneis or vintners) mix the wine with water.' Aquila has 
 suiHposion sou, 'thy banquet' (drinking-feasl) ; Symmaclius, ko oinos juit, 'thy 
 wine.' The T. has kkanimik, 'thy wine '; V., vinum tuum viistum est aqua, 'thy 
 wine has been mixed with water. ' Sovch, = ' that which is eagerly sucked up ' 
 
ISAIAH, III. I. 
 
 157 
 
 [see Prel. Dis.], here manifestly denotes some luscious preparation, probably of 
 boiled grape-juice. Mah-al, 'to cut,' 'prune,' or 'circumcise,' is a figure for the 
 dilution commonly practised by the lower class of liquor venders, who tried to pass 
 off a thin watery article for the superior and genuine sore/i. The idiom is common 
 in the East, and is to be found in the poet Martial (Ep. i. \S),—jU!;-u/are vetat 
 Falentum, ' he forbids the Falernian (wine) to have its throat cut ' = to have its 
 strength diminisiicd. Dr Gill quotes (jussetius as suggesting that mahal is con- 
 tracted from tiif/iolal, which signifies 'infatuated,' so tliat the meaning would be 
 'thy wine is infatuated into water.' The erudite author of 'Tirosh lo Yayin' 
 traces to soirh the Latin sa/>a, which was mnsl lioiled down to one-third its 
 original bulk, and by an apt quotation from Varro (Lib. i., cap. 54) shows how the 
 figure of circumcision might conii. to be applied to wine unduly diluted with water. 
 Varro, speaking of grapes that had been trodden and then put under the press, 
 adds, "When the must has ceased to flow from tlie press some persons circumcise 
 the extremities (of the grape-mass) and press again, and what results from the 
 second pressure they call circiimcisitiim " — cum dcsiit sub prclo Jlucre, quidcm 
 circHiiicidiint extrciiui^ et rursus preiiiuut, ct rursus cum exprcssum chrumcisituvi 
 n/<pcl/aitt. He also cites Cato (xxiii. "](>) as ajiplying to the wine made fronj a 
 similar pressure of grape husks, etc., the name of vinuin circtimcidaneum, ami 
 Columella (xii. 36) the name oivuiuiii circumcishutm. 
 
 CiiAn'F.R IL Vf.ksk 8. 
 
 Their land also is full of idols ; they worsliip the work of their own 
 liands, that which their own fingers have made. 
 
 This may be truly said of the monster idols of Great Britain — fermented and 
 di-.tiliL'd liquors of every (juality, colour, and dononiiiiatioji, and of tlie temples of 
 Juicc/nis antl Tobaccos. Tiie land is 'full of them.' Evil liiinks occupy tens 
 of tliousands of breweries, distilleries, wnrelic)uses, cellars, and shops, and in 
 the more tiiau religious homage which millions pay to tliem, we have an examjjle, 
 the most painful and shameful, of the worsliip that men render to 'the work of 
 tlieir own hands.' 
 
 CiiAinER HI. Verse i. 
 
 For, behold, the Lord, the Lord of hosts, doth take away from 
 Jerusalem and from Judah the stay and the staff, the whole stay of 
 bread, and the whole stay of water. 
 
 I3rcad and water are here described as the two stays or supports of physical 
 existence — bread, the one typical food; water, the one essential li(|uid. Unlike 
 such imaginary and fictitious s'ijiports as alcoholic beverages, these have no ten- 
 dency to excite a morbid appetite, and if taken even to excess they can never 
 generate mo.al and social evils of a malignant and destructive kind. The wisdom 
 and goodness of God are displayed in withholding froni the materials constituting 
 our daily sustenance any property prompting to their abuse, and any power, u 
 abused, to pervert reason and deprave the soul. He provideth no 'deceitful meat,' 
 no drink that 'mocks' and 'deceives.' Articles possessing such characteristics 
 must, in reason, be set aside as neither essential nor useful to health and vigour. 
 
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 158 
 
 ISAIAH, V. I, 2, 3. 
 
 Chapter V. Verse i. • 
 
 Now will I sing to my well-beloved a song of my beloved touching 
 his vineyard. My well-beloved hath a vineyard in a very fruitful hill. 
 
 Touching his vineyard] Hebrew, IMarmo, 'concerning his vineyard.' 
 The Lxx. has ' to my vineyard.' 
 
 A vineyard] Hebrew, kerem. So in ver. 6 also. 
 
 In a very fruitful hill] Literally, 'in the horn of the son of fatness.' 
 Vines were planted on hill-sides. So Virgil, — ' Bacchus loves the open hills.' 
 
 Chapter V. Verse 1. 
 
 And he fenced it, and gathered out the stones thereof, and planted 
 it with the choicest vine, and built a tower in the midst of it, and 
 also made a winepress therein : and he looked that it should bring 
 forth grapes, and it brought forth wild grapes. 
 
 The choicest vine] Hcljrew, soraq, 'a noble vine'; Lxx., ampelon soreek 
 [Codex A has sdreekh\ 'a vine sorek.' Aquila and Theodotion Yitisc soreek ; but 
 Symmachus has eklektcen, which appears in the V. ehrtam, 'choice,' — vHem, 'vine,' 
 being understood. In a note on this passage St Jerornc, while observing that the 
 only Greek translator who had rendered sorcck by 'choice' was Symmachus, says 
 that it seemed to him he was expressing the sense though breaking the letter of 
 the original word, " for the Jews say that sorek is a species of the best vine, which 
 yields the juiciest and most constant fruit. Whence sorek by some is interpreted 
 kallikarpcis, which we may translate into piilchcrntnos Jntcttis ('the most beautiful 
 fruits')." [See Note on Gen. xlix. 11.] 
 
 A winepress] Hebrew, _j'(Y£'^, ' a wine-press ' ; Isax,, prokenion ; "V., torailar. 
 
 A tower] Helnew, migdol, 'a watch-tower.' These towers are common in all 
 Eastern countries in the midst of vineyards and orchards. 
 
 Grapes] Hebrew, anabim, 'grape-bunches'; Lxx. staphuleeti, V. uvas, 
 ' grapes. ' 
 
 Wild grapes] Hebrew, hhishim, 'bad' or 'vile.' Beiishim is from bah-ash, 
 'to have a bad smell.' ■ If beushim refer to a bad species of grapes, we have here 
 an example of our idiom when we contrast the 'real' substance with 'rubbish,' 
 though both may be the same in nature, and differ only in their quality. " He 
 looked that it should bring forth grapes — grapes deserving to be called so ; and it 
 brought forth grapes indeed, but of a smell so sickly as to make them unworthy 
 of the name." Anabim, grapes, may, however, be contrasted with some spurious 
 berries resembling grapes, if at all, in nothing but their outward and clustered 
 form. The Lxx. and Theodotion read akautJios, ' thorns ' or ' brambles. ' The 
 V. has labntscas, ' wild grapes ' = produce of the wild vine. The same terms 
 are used in ver. 4. 
 
 Chapter V. Verse 3. 
 
 And now, O inhabitants of Jerusalem, and men of Judah, judge, I 
 pray you, betwixt me and my vineyard. 
 
 My vineyard] Hebrew, karmi, ' my vineyard. ' So verses 4 and 5, /e-X-arw/, 
 ' to my vineyard.' 
 
ISAIAH, V. 10, II. 
 
 159 
 
 The declaration following the text — " W/iat more can I do than T have done? 
 saith the Lord" — ouglit to suggest to modern theorists that educational and 
 religious remedies — mere 'moral suasion,' as it is called— are inadequate to the 
 cure of intemperance, so long as tlie drink itself is provided and consumed. This 
 passage clearly teaches that the remedy must be special. 
 
 Chaptkr V. Verse 10. 
 
 Yea, ten acres of vineyard shall yield one bath, and the seed of an 
 homer shall yield an ephah. 
 
 Ten acres of vineyard] Hebrew, asercth tzimdai kcrc»i, 'ten yokes of a 
 vineyard.' A yoke {tzcnied) denotes as mucii land as a yoke of oxen can plough in 
 one day. 
 
 One bath] Hebrew, hath ekhath, 'bath— one,' = 7i English gallons. The 
 Lxx., Codices A and B, keramion hen, 'one earthenware jar '; other MSS. have 
 baton, 'bath'; V., lat^itnculam iinam, 'one small flagon.' What a proof of a 
 failure in the vintage, .vhcri the grapes upon ten acres of vines should not yield 
 eight gallons oiyayin ! 
 
 Chapter V. Verse ir. 
 
 Woe unto them that rise up early in the morning, f/iai they may 
 follow strong drink; that continue until nigiit, ////wine intlame them ! 
 
 Woe unto them that rise up eari-Y in the morninc;] Literally, 'woe' 
 or 'lamentation (shall be to) those rising early in the morning,' or 'by day- 
 light.' 
 
 That they may follow strong drink] Hebrew, shakar yirdophu, 'strong 
 drink tliey follow after earnestly,' = pursue. Yirdt'/'hu is tlie future of radaph, 
 but the action is plainly described as concurrent in time with the early rising, a 
 sense which supports the theory that the so-called future form of the Hebrew verb 
 is really expressive of an indefinite present. The Lxx., kai to sikera d.okonta, 'and 
 are pursuing sicera^ ; V., ad ebrictatem scctandam, 'to pursue inebriation.' 'Jhe T. 
 has 'old wine' (khamar attiq) ; Aquila and Symmachus liave mrthwuna. 
 
 That continue until night, till wine inflame them] (Woe sh.ill be to) 
 'those tarrying into night.' Hebrew, yayin yadliqCim, 'wine inflames them.' 
 Dahlaq signifies 'to burn,' or 'to inflame.' Lxx., ho gar oinos aiitotis sunkausei, 
 'for wine will consume them'; V., nt vino trstiictis, 'that ye may be heated 
 with wine.' The T. has ' wine of rapine inflames them.' " ' Till wine inflame them,' 
 — their bodies with heat and their souls with lust." — (Dr Gill.) Compare with 
 this the Imes of ' the Cyrena;an ' (Callimaclius) quoted by AthcnKUS : — 
 
 ftO o/itps 
 Topuri hison echei menos eut'an es aiKiras eitlieti 
 "A force like fire wine uses when 
 It enters into strongest men." 
 
 And Baccliylidcs (Ath. ii. 10) : — 
 
 Thalf'nc si thnmon Ktifirldos : 
 " It warms the he.irt with love's desire." 
 
 It is noticeable that many of the eulogies passed upon wine by the ancient poets 
 assume, in the light of divine truth, the form of warnings and reproaches. 
 
 '.■.■; •■ 
 
 i '.' 
 
 ill 
 
 
 
 1 ' 
 
 ■v| 
 
 ! • ! 
 
 
 
 .K*l 
 
 
 '^'li,ji 
 m 
 
 
 m 
 
 JBBBtt. 
 
 -^-' 
 
 ^^^V ' 
 
 
 ^^B 
 
 lit*' 
 
 
 
 ^^Kil 
 
 mii 
 
 ^^^^^K H 
 
 lisJi 
 
 IrHv 1 
 
 Ws 
 
 
 
 
 
 s^v, 
 
 m 
 
 Itr;:''^-; 
 
i6o 
 
 ISAIAH, V. 12, 22. 
 
 I(»! 
 
 Chaptkr V, Vkrse 12. 
 
 And the harp, and the viol, the tabret, and pipe, and wine, are in 
 their feasts : but tlicy regard not the work of the Loud, neither con- 
 sider the operation of his hands. 
 
 And wine ark in tiif.ir fkasts] Hebrew, va-yayin mishfaihem, 'and wine 
 (is) in their drinkings' = fcastings. Tlie I, XX., ton oiiion /'iinuisi, 'they drinlc 
 wine'; Syriac, 'theydrinlc wine'; the Arabic, 'they draw in wine'; the V., et 
 vimi/n in conviviis ves(ris, ' and the wine (is) in your feasts.' 
 
 Chaptkr V. Veksk 22. 
 
 ''ill', 
 
 ' 11;; 
 
 "Woe unto t/iem that are mighty to drink wine, and men of strength 
 to mingle strong drink 1 
 
 Woe unto them that are miciiity to prink wink] Hebrew, hoi gibhorim 
 lishtolh yayiit, 'lamentation (shall be) to those nii_L;lity to drink wine'; Lxx., 
 ouai oi ischitonles liitvidn oi pcinotiics ton oiiion, 'woe (is to) the mi_i;hty ones of 
 you, those drinkini; the wine ' ; V., 7'<r qui potentcs estis aJ bibcudnvt 7nnum, ' woe 
 to you wlio are mij;hty to drink wine.' 
 
 And men of strength to mingle strong drink] Hebrew, u'anshai-khail 
 limsok s/iakar, 'and men of streni;th (z=. men wlio are stroiiL:;) to minj^le stronjj 
 drink'; I, XX., kai oi (iinnu/iii oi hcranuiiiiti:': to sikcra, 'and the niiLjlUy, those 
 mingling the .r/civv? '; some MSS. have iihihiisina ; V., et viri foitcs ad misc^'jidam 
 ehricta/rm, 'and men strong to mix inebriation'; the T. , 'and men of wealth to 
 drench themselves with old (wine).' 'J"he Zabian ' Book of Adam,' translateil by 
 Prof. Norberg in 1815, contains a striking parallelism to, perhaps imitation of, 
 verses 20 — 24. The last verse reads, "Woe to them who early drink new wine, 
 and in the evening drink that which is old, and are captivated with the song, the 
 lyre, and tlie pipe!" 
 
 Ol'S. I. Isaiah, who flourished about 750 years before the birth of Clirist, and 
 coninicnced to propliesy in tlie reign of U/ziah, bears in tlie above (as in subsc- 
 (juent passages) a powerful testimony concerning tlie licentiousness and degeneracy 
 of his age. Contrary to modern and suiierficial notions, which confine intem- 
 perance to northern climes and exclude it from vine-growing countries, the people 
 of Israel, following the example of their chief men, were addicted to the grossest 
 inthilgencc in intoxicating li(iuors. The juice of the grape ( iv7i7;/) and the juice of 
 other fruits (j-//(7/!'tf;-) were drunk in their fermented state ; andprobablyboth, certainly 
 the latter, were mixed with pungent and heady drugs in order to gratify a base and 
 insatiable appetite. Men rose up early and sat up late to prosecute these vicious 
 indulgences, .and they boasted of themselves as 'mighty' and 'valiant' in propor- 
 tion as they were able to gulp down large quantities of these compounds, and to 
 'carry their drink well.' 
 
 2. The attendant, and in no small measure the consequential evils were of the 
 most aggravated kind. The divine works were disregarded (ver. 12), ignorance 
 reigned (ver. 13), sin abounded (ver. 18), their moral conceptions were the oppo- 
 site of the truth (ver. 20), self-conceit grew luxuriantly (ver. 21), bribeiy and 
 injustice were rampant (ver. 23). The vengeance of God was awakening against 
 
ISAIAH, XVI. 8 — 10. 
 
 t6t 
 
 them, and would take llie tri|)le form of famine, pestilence, and invasion, so that 
 tlicir .supplier (if (iriiik would be cut olT(vcr. 6, 7, 10), the pest -stricken would 
 lie in the hlieels (vcr, 25), and ho.itile nations woukl ravage the land (ver, 
 26—30). 
 
 I 
 
 CiiAriKR VII. Verse 23. 
 
 And it shall come to pass in that day, that every place shall be, 
 where there were a thousand vines at a thousand silverlings, it shall 
 even be for briers and thorns. 
 
 A THot'SANO viNi:s AT A THOUSAND sii.VERMNGs] Hebrew, eleph gephen 
 Ueli'ph kcscph, ' a thousand (specimens) of the vine for a thousand (shekels) of 
 silver.' The shekel was worth about 2s. 6d. Knglish, and taking this as the cur- 
 rent price of a single vine in the time of Isaiah, we gain a glimpse of the plentiful- 
 ncss and consequent cheapness of vineyard produce. It is so yet in the East. 
 For a few pence a jierson may feast for a day upon the most delicious grapes and 
 other fruits in their season. 
 
 Chapter XVI. Verse 8. 
 
 For the fields of Heshbon languish, and the vine of Sibmah : the 
 lords of the heathen have broken down the principal plants thereof, 
 tliey are come rrvv/ unto Jazer, they wandered through the wilder- 
 her branches are stretched out, they are gone over the sea. 
 
 ness 
 
 The vine of Sibmah] Hebrew, gephen Sivmah. Gephen, 'vine,' is used 
 collectively for gephanim^ ' vines.' Sivmah was a town of the Reubenites, deriv- 
 ing its name from sham, 'coolness,' or 'sweet smell.' It was celebrated for its 
 vines. "Lxx., ampdos Sebama, ' the vine of Sebama' ; Y,, vineam Sabama. 
 
 The principal plants thereof] Hebrew, sernqqeiha, 'her tendrils,' or 
 'noble vines.' Seruqqhim is closely related to somq, as to which see Note on 
 chap. v. I, and Gen. xlix. 11. Lxx., (as ampelous, 'the vines'; Y ., flagella ejus, 
 'its branches.' 
 
 Chapter XVI. Verse 9. 
 
 Therefore I will bewail with the weeping of Jazer the vine of 
 Sibmah : I will water thee with my tears, O Heshbon, and Elealeh : 
 for the shouting for thy summer fruits and for thy harvest is fallen. 
 
 I WILL water thee WITH MY TEARS] Hebrew, arayyahveh dimahti, ' I will 
 saturate thee with my tears.' The verb is rahvah. Lxx., 'thy trees he has cut 
 down ' ; v., inebriabo te lacrytna vica, * with my tear I will inebriate (= saturate) 
 thee.' 
 
 Chapter XVI. Verse 10. 
 
 And gladness is taken away, and joy out of the plentiful field ; 
 and in the vineyards there shall be no singing, neither shall there 
 
 M 
 
 WIBgffrj- 
 
I!J 
 
 '•ii. 
 
 
 162 
 
 ISAIAH, XVII. 6, 10. 
 
 be shouting: the treadcrs shall trend out no wine in i/ifir presses; 
 I have made MtvV 7'i/i/ii^f shouting 10 cease. 
 
 Out op the pi.kntiki'L kif.i.d] Hebrew, //i/n hak-karmd, 'from the choice 
 field' =gar(lcn. [As to kaniicl, see Note on 2 Kings xix. 23.] The Lxx., ek ton 
 ampdonOn, 'from the vineyards'; \., de Curmtlo, 'from Carmel.' 
 
 And in tiik vinkyakdhJ Hebrew, uvak-ki-ramim ; Lxx., cii tois ampdosi ; 
 v., en vincis. 
 
 The trkaders sham, tkead out no wine in their presses] Hebrew, 
 yayin ba-yeqahvim lo-yiiiivk hcui-dordk, 'the treader (r/nvv/X') shall not tread wine 
 in the presses'; Lxx., kai on wtv palccsousin pinon eis ta hiipolccniay 'and they 
 shall ])y no means tread wine into the wine-vats'; V., vinuiit in torculari non 
 calabit qui calcare consitet'crat, 'he who was accustomed to tread shall not tread 
 wine in the wine-press.' Yayin is here applie<l either to tlie grapes yielding )■</;'///, 
 or to the expressed juice as it flows from under the treader's feet. The treacling is 
 also said to take place in the yeqfb, showing that the yrqeb included the place of 
 treading as well as the reservoir into wliicli the liquor ran. 
 
 I HAVE MADE THEIR VINTAGE SHOl'TINc; TO CEASE] Hebrew, luiidahd hish- 
 bad, 'exultation I make to cease.' The words 'their vintage' are supplied by 
 the English translators, but the referent 'z undoubtedly to the sounds of joy with 
 which the vintage was gathered. Lxx., pipautai gar, ' for it has ce.ased ' ; the V., 
 vocem calcantium abstuli, ' I have taken away the voice of the treaders.' 
 
 Chapter XVII. Verse 6. 
 
 Yet gleaning grapes shall be left in it, as the shaking of an olive tree, 
 two or three berries in the top of the uppermost bough, four or five 
 in the outmost fruitful branches thereof, saith the Lord God of 
 Israel. 
 
 Gleaning grapes] Hebrew, ollaloth, 'gleanings.' Lxx. kalamee, and V. 
 racemus, point to a reading different from that of the received Hebrew text. 
 
 Two OR THREE HERRIES] Hebrew, shenaim shSlos/iah gargerim, 'two, three 
 berries.' Gargar denoted a single grape or berry ; anab, a small bunch of grapes ; 
 ahkol, a longer stalk containing a collection of bunches, = a cluster. 
 
 Chapter XVH. Verse 10. 
 
 Because thou hast forgotten the God of thy salvation, and hast not 
 been mindful of the rock of thy strength, therefore shalt thou plant 
 pleasant plants, and shalt set it with strange slips. 
 
 II ' 
 
 And SHALT set it with strange slips] Hebrew, u-zemorath zar Iczrahcnnu, 
 'with strange vine-shoots thou shalt set it.' Zcinora/t, from za/i-mar, ' to prune,' 
 signifies that which is pruned, = a vine-branch, a shoot. It also occurs Numb. 
 xiii. 23; and Ezek. xv. 2. Lxx., 'wherefore thou shalt plant an unfruitlui 
 
ISAIAH, XIX. 10, 14. 
 
 163 
 
 plantation and an unfruitful seed'; V'., '> herefore thou shalt plant a fruitful 
 plantation and slialt sow a strange seed ' ; the Syriac, ' wherefore thou shalt plant 
 a goodly plant and set it with foreign shoots.' 
 
 Chapter XVHI. Vkrse 5. 
 
 For afore the harvest, when tlic hud is I'crfect, and the sour grape 
 is rii)(;ning in the (lower, he sliall holli cut off tlie sprigs wilii pruning 
 hooks, and take away and cut down the branches. 
 
 Ti'E harvest] Hebrew, qahtzir, 'harvest,' or 'vintage,' from qa/i-tzar, 'to 
 cut oT.' In this verse the reference is clearly to the vintage season, when the 
 grape:; were usually separated from the vines by some sharp instrument. Lxx., 
 fro tou t/icrismou, 'before the harvest'; V., ante ihlsschi luni, 'before .such 
 harvest.' 
 
 And the sour grape] Hebrew, u-voscr, 'the unripe grape.' Boserh a. co]- 
 lective noun, denoting grapes fully formed, but still unri[)e and sour. The word 
 occurs also in Jer. .\x.\i. 29, 30; and Ezek. xviii. 2. Lxx., kai omphax ; V., m- 
 viatura {iiva understood). 
 
 With pruning huoKs] Hebrew, ham-niazmaroth, 'with pruning- hooks.' 
 Mazniara, 'a pruning-hook,' is derived from zaiiinar, 'to i)rune.' It also >ccurs 
 Isa. ii. 4i and Joel uL 10. 
 
 Chapter XIX. Vkrse id. 
 
 And they shall be broken in the purposes thereof, all that make 
 sluices and ponds for fish. 
 
 All that make sluices] Hebrew, kahl osai scUr, 'all those making wages' 
 =: hired servants. (So (iesenius. ) The whole passage is difficult, and the versicms 
 are exceedingly diversified. The most curious fact is that ilie I.xx. takes stker (as 
 jrainted by the Masorites) to be s/iakar, 'sweet (or strong) drink,' and renders it i)y 
 ziithos (barley wine or beer). As the whole paragraph refers to I'-gypt the Lx.x. 
 gives sliakar this meaning here, and in no other place, because a sort of beer was 
 anciently drunk in that country. The clause is tluis rendered, — kai pantes oi poi- 
 ountes ton zttthon lupeethcesontai kai /as pstichas pomsoitsin, ' and all that make beer 
 shall be grieved and be pained in their souls. ' 
 
 The Syriac has 'and all who make skera for man's drink.' More allied to the 
 A. V. is the v., omnesqiiifaciehant lacunas ad cafiiendos pisces, 'all who were making 
 pits (or ponds) for catching fish.' The Targum of Jonathan reads, 'and a place 
 where they were making ponds and gathering the waters, every one *n his own mind.' 
 Henderson, after Gesenius, translates the whole verse thus : — ' Her pillars {i.e. 
 chief men) are broken down, and all the hired labourers are grieved in mind. ' 
 
 Chapter XIX. Verse 14. 
 
 The Lord hath mingled a perverse spirit in the midst thereof: 
 and they have caused Egypt to err in every work thereof, as a 
 drunken man staggereth in his vomit. 
 
 ' i 
 ( 
 
 i; 
 
 1 1 
 
 rM 
 
 in 
 
 w 
 
 \'\^ 
 
 !--i 
 
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 ."■ It-' 
 
 ' si* 
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\u^ 
 
 p-,t' r ■,■■ t'-~ 
 
 164 
 
 ISAIAH, XXII. 13, 24. 
 
 Hatii mingled] llchrew, ma/isaJt, 'has mingled.' God is here represented as 
 mixing a powerfully intoxicating potion for the Egyptian princes. Lxx. ekerascn, 
 V. miscuif, 'has mixed.' 
 
 And thky have caused Egypt to err] Hebrew, vt-hithu eth Mitzraim, 
 'and they have caused Egypt to wander' or 'go astray'; the Lxx., eplaneesan 
 v., errarc feccritnt. [Consult chap, xxviii. 7 ; Job xii. 25; and Jer. 1. 6.] 
 
 As a drunken .man staggeketii in his vomit] Hebrew, kl-hitahoth shikkor 
 bcijio, 'as the wandering of a drunkard with his vomit'; Lxx., hos planatai ho 
 nii'thndn kai ho anon hama, ' as wanders he who is drunk and he who vomits to- 
 gether ' ; V. , skut errat ebriiis et voniens, ' as one strays who is drunk and 
 vomiting. ' 
 
 
 ii'i 
 
 tiiii , 
 
 'p 
 
 I'.!; I 
 
 Chapter XXI. Verse 5. 
 
 Prepare the table, watch in the watchtower, eat, drink : arise, ye 
 princes, and anoint the shield. 
 
 This and the prc.eding are part of the ' burden ' of Babylon, in which the cap- 
 ture of that great city is foreseen and {)redicted. The intemperate feasting which 
 prcccc'eil that event and rendered it possible is well known, and will be more par- 
 ticularly noticed hereafter. [See Note on Dan. v. 30.] 
 
 Chapter XXI. Verse 14. 
 
 The inhabitants of the land of Tema brought water to him that 
 was thirsty, they prevented with their bread him that fled. 
 
 To the thirsty water was supplied; the one that fled was 'prevented,' i.e. 
 anticipated, with bread, l^read and water are here again conjoined as the essen- 
 tials of human sustenance. 
 
 Chapter XXII. Verse 13. 
 
 And behold joy and gladness, slaying oxen, .ind killing sheep, 
 eating flesh, and drinking wine : let us eat and dnnk; for to morrow 
 we shall die. 
 
 And drinking wine] Hebrew, ve-shathoth yayin, 'and drinking wine'; 1.XX. 
 kai picin oinoit, V. et hiberc viiium, 'and to drink wine.' 
 
 The concluding clause, 'Let us eat and drink,' etc., expresses a sentiment of 
 riotous animalism which had at that early period passed into a proverb, and along 
 with the sentiment the proverb descended to later ages. [See Note on i Cor. 
 XV. 32.] 
 
 Chapter XXIL Verse 24. 
 
 And they shall hang upon him all the glory of his father's house, 
 the offsi)ring and the issue, all vessels of small quantity, from the 
 vessels of cups, even to all the vessels of flagons. 
 
I 
 
 ISAIAH, XXIV. 7, 9. 
 
 165 
 
 Vessels op cups, . . . vessels of flagons] Hebrew, kelai hah- 
 aggahnoth . . . kelai han-tiehalim, ' vessels of bowls (or basins), , . . 
 vessels of pitchers,' The V. has 'from vessels of bowls (cratemntiii) to every 
 vessel of musical instruments (miisicoruiu).'' The margin of the A. V. has 'or 
 instruments of viols.' [The Hebrew nabd (or utl)Cl) denoted articles as widely 
 separated in structure and use as the skin-bottle, the pitcher, and the ten-stringed 
 harp or lyre (Psa. xxxiii. i).] The T. applies all these expressions to the employ- 
 ment of very young children in the offices of the temple. 
 
 Chapter XXIV. Verse 7. 
 
 The new wine mourneth, the vine languisheth, all the merry- 
 hearted do sigh. 
 
 The new wine mourneth] Hebrew, ahval tiros h, 'hung down (= mourned) 
 has the vine-fruit.' The primary senses of ah-val are 'to be languid,' 'to walk 
 with the head cast down,' which easily acquire the secondary sense of 'to mourn.' 
 Gesenius thus cites the passage, — 'the new wine mourneth,' i. e. 'the clusters 
 mourn.' Lxx., feuthccsci oiiiou, ' the wine will mourn'; Aquila, epcntliccscn ho 
 fardrtsmos, 'the fruit out of season has mourned'; V., luxit viiuiemia, 'the vint- 
 age has mourned.' The Syriac reads, 'the corn will be turned into grief; the 
 Arabic, 'the vine will grieve.' 
 
 The vine languishethJ Hebrew, umldlah gahphcii, ' languished has the 
 vine'; Lxx., pcntheesel avipelos, 'the vine will mourn'; V., tnfirmata est vitis, 
 ' the vine has languished away ' ; the T. , ' because the vines are worn away. ' 
 
 The prophet introduces us into the vineyard, and speaking of future events as 
 having actually transpired — a form frequently adopted in Scripture to give em- 
 phasis to prophecy — he points to the tiros/i, now approaching maturity, and cries 
 out, "The fruit upon tlie vine has hung down its head, as if mourning for its fate ; 
 the vine has languished, as if for vory sadness ; all the merry-hearted who have 
 been wont to pluck the vintage with delight have sighed over the scene of desola- 
 tion before them.'' The prediction is one of drright. This description fixes the 
 meaning of lirosh as definitely as the context could do it. 
 
 Chapter XXIV. Verse 9. 
 
 They shall not drink wine with a sonf ; strong drink shall be 
 bitter to them that drink it. 
 
 They shall not drink wi.ne with a scjng] Hebrew, bash-shir lo vishltt 
 yayin, 'with a song they shall not drink wine;' Lxx., ccschtinthcesan, ouk cpion 
 oittpii, 'they have been ashamed, they have not drunk wine ' ; V., cum cantico non 
 hibent vinum, ' with a song they shall not drink wine. ' The tirosh having been 
 shrivelled up for lack of water, the supp'y of grape-wine would be cut off. 
 
 Strong drink shall he hitter to them that drink it] Hebrew, yamar 
 shakar ll-shothahv, 'bitter shall be the s^'^et-dri'-'' to those who drink it'; Lxx., 
 pikron egeneto to sikera tois pinousin, 'bitter hn become sicera to those who drink 
 (it)'; v., amara erit potio hibentibus iHam, ' b tter will be drink to those imbibing 
 it.' TcQX shakar\.\vQT,h.ix%attiqak, 'the old' (wine). 
 
 ;*.. 
 
 ■ t : 
 
 I f 
 
1 66 
 
 ISAIAH, XXIV. II, 13, 20. 
 
 Hi 
 
 M;;i i 
 
 <'■■ 
 
 
 It admits of question whether the prophet is predicting that the sweet-drink 
 should he bitter to the taste, or bitter figuratively on account of the smallness of 
 the supply. The severe drought which would cause the grapes to yield no yayiit 
 would operate so as to make the juices of other fruits lose their sweetness, and to 
 be greatly lessened in amount. It is obvious from the contrast of 'sweet' and 
 ' hitter ' — a contrast wholly obscured in the A. V. translation of shakar as ' strong- 
 drink' — \kvsX shakar was valued on account of its siveclness, a quality which disap- 
 pears in proportion as the sugar of the juice is decomposed and converted into 
 alcohol and carbonic acid gas. [See Note on Gen. i. 29.] Sweet shakar, like 
 some sweet wines, might be intoxicating, yet who has not read of the sweet and 
 innocent wine of Lesbos, which could he drunk almost in any quantity without 
 harm ? And the price put upon shakar for its sweetness shows that it was not 
 mere alcoholic strength which caused its consumption by ancient topers, as in the 
 case of the preference shown for ports and sherries by modern wine-drinkers. 
 
 Chapter XXIV. Verse ir. 
 
 T/iere is a crying for wine in the streets ; all joy is darkened, the 
 mirth of the land is gone. 
 
 There is a crying for wine in the streets] Hebrew, tzevahkhah al hay- 
 yayin l/akhutzoth, 'an outcry (is) for wine in the outside places'; Lxx., ololnzete 
 fieri toil oinou pantachce, 'howl ye for wine everywhere'; V., clamor erit super 
 vino in plalcis, ' a cry shall be on account of wine in the town-streets. 
 
 Yayin may here be representative of the whole produce of the vineyard, the 
 fruit of which entered so largely into the diet of the people. But if the outcry was 
 for intoxicating drink, what a picture of sensuality and demoralization is pre- 
 sented ! 
 
 Chapter XXIV. Verse 13. 
 
 When thtis it shall be in the midst of the land among the people, 
 there shall be. as the shaking of an olive tree, and as the gleaning 
 grapes when the vintage is done. 
 
 As THE gleaning GRAPES WHEN THE VINTAGE IS DONE] Hebrew, ki'-olaloth 
 im kahlah vatzir, ' as the gleaning when the cutting is completed.' This 'cutting' 
 {zHitzir) is equivalent to 'gathering,' which was usually effected, as before ex- 
 ]ilained, by the use of a sharp instrument — a pruning-hook. Symmachus has 
 hits epifhullides can siiniclcsthee tnigeetos, ' as tlie small grapes after the harvest is 
 concluded'; the V., et raccini cum fiierit finita vindemia, 'and the grape-stalks 
 when the vintage shall have been ended.' St Jerome must have read vS-eshkelotk 
 instead of ke-oldlolh. 
 
 Chapter XXIV. Verse 20. 
 The earth shall reel to and fro like a drunkard, and shall be 
 removed like a cottage ; and the transgression thereof shall be heavy 
 upon it ; and it shall fall, and not rise again. 
 
ISAIAH, XXV. 6. 
 
 167 
 
 The earth shall reei to and fro like a drunkard] Hebrew, >iod 
 tahnua eniz kish-shikkor, 'reeling shall the earth reel like a drunkard.' Niiah 
 signifies 'to vacilialc,' 'to swing to and fro.' Lxx., eklinen has ho ntfthmn 
 kai kraipalijn, ' it swerves as he who is drunk and sick from a debauch' ; Theodo- 
 tion, salo saleuthccsctai he gee hCis mcthuUn, ' with a shaking (he earth shall be 
 shaken as one dnink'; V., aqilatione agilabitur terra sicut ebrius, 'with a shaking 
 the earth is shaken as a drunken man.' 
 
 Chapter XXV. Verse 6. 
 
 And in this mountain shall the Lord of hosts make unto all people 
 a feast of fat things, a feast of wines on the lees, of fat things full of 
 marrow, of wines on the lees well refined. 
 
 A FEAST OF FAT THINGS] Hebrew, mishta shemahutm, 'a feast of fatnesses' 
 = fat things. We are not to understand fat meat as distinguished from lean, but 
 well-fed, prime flesh, with the best quality of food, including the oily ingredients, 
 which were highly prized. 
 
 A FEAST OF WINE ON THE LEEs] Hebrew, mishta shemahrim, 'a feast of 
 lireserves.' From shah-mar, 'to keep,' 'to guard,' 'to take care of,' comes 
 shemerim, 'things specially cared for,' or, as we say, preserves = dainties, con- 
 fections. That it means something preserved is not disputed, for Gesenius, who 
 approves the rendering of the A. V. in his definition of shemahri/n, explains how 
 'wine,' which is not named in the Hebrew, is supposed to be referred to : — 
 '''' Shcmariiu, dregs (of wine), so called because when wine is kept on the lees its 
 strength and colour a.xc preservecf." But there is no need to conceive an allusion 
 either to wines or their refuse. The feast is said to be as much one oi shcinahriin 
 (confections) as o^ shemahiiiin (fat things). If any allusion to wine had been intended, 
 raid if shemahrim had been used in the sense of dregs or refuse, what would have 
 hindered the use of the words mishta yayn al shemaraiv — ' a feast of wine upon his 
 dregs'? Is it credible that the prophet wrote so obscurely for the sake of the allite- 
 ration involved in mishta sheviahiiim and mishta shemahrim ? It is true that the 
 \Mva.f>Q shemareiha, 'the dregs thereof,' occurs in Psa. Ixxv. 8, but the reference is to 
 the insoluble parts of the mixture in the cup of the Divine wrath — the drugs mingled 
 with the wine, and not to the dregs of the wine before drawn off from the vat. In 
 Isa. li. 17, 22, where 'dregs' appears in the A. \'., a different Hebrew word is 
 emjiloyed. 
 
 Of fat THINGS FULL OF MARRow] Hebrew, shemahnim viemtikhaim, 'of 
 fatnesses marrowcd out' = taken from the marrow-lione, provision exceedingly rich 
 and abundant. 
 
 Of wines on the lees well refined] Hebrew, shemahrim mczuqqaqim, 'of 
 preserves well clarified.' 
 
 Tlie Lxx. indicates a different reading of the Helirew text : — ' In lliis mountain 
 they shall drink joyfulness (euphrosiiueeu) ; they shall drink wine (pioittai oiiwn); 
 they shall anoint themselves with ointment in this mountain ' ; Aquila, potoff 
 iipasmaton liiidismeiioii, ' a feast of f;\tnesses, (a feast) well clarified ' ; Symmachus, 
 poloii trii;^idn, diu/ismenon, 'a feast of lees, of things well clarified.' The Syriac 
 has 'a fat feast, a feast, I say, presenwl and fat'; V., 'in this mountain a feast 
 of fat things (convivutm pingtiium), a feast of vintage-produce [epiivivium vindemia-)^ 
 
 n 
 
 m 
 
 I :.'r I 
 
 t » '1 
 
 
 
 
 
— LLJJll 
 
 1 68 
 
 ISAIAH, XXVII. 2, 3. 
 
 a feast of marrowy tilings [couvivium vtcdiillatorutii) ; of vintage-produce well- 
 cleansed (vindt'DiiiC (/i/uxtifu-).' Dr Gill quotes a renderintj by Fortunatus 
 Seacclnis : — " The Lord of hosts will make to all jieople a feast of ointments, a feast 
 of those (animals) that are /v//; of ointments full of marrow ; of those that arc 
 Xv//, pure"; i.e. beasts well-kept and clean, according to the law of Moses.* 
 
 Two festal luxuries supply the images presented in this verse : fat things, — rich, 
 marrowy meats ; and confections, such as jellies and syrups : the former served i\\) 
 in their most savoury form, the other in their purest stale. These delicacies are, as 
 they ever have been, the chief components of a sumptuous Eastern feast, and 
 together they strikingly represent the spiritual provision, full of strength and 
 sweetness, made for the wants of our fallen race. God's spiritual gifts are not less 
 plentiful and pleasant than His material bounties. Compare Psa. Ixiii. 5, 'My 
 soul shall be satisfied as with i/ianino and /<i/iirss' ; and Psa. cxix. 103, 'How 
 swed are thy words unto my taste ! yea, sweeter than honey to my mouth I ' 
 
 
 Chai'Ter XXVH. Verses 2, 3, 
 J In that day sing ye unto her, A vineyard of red wine. 3 I tlie 
 Lord do keep it ; I will water it every monient : lest a/ij hurt it, I 
 will keep it night and day. 
 
 V. 2. A VINEYARD OF RED WINE] Hebrew, /.eirm /c/ic/u^ 1; 'a vineyard of 
 foaming juice.' [See Prel. Dis. on khemer, and Note onDeut. xxxii. 14.] Many 
 
 !3i 
 
 * The A. V. rendering was retained by the Rev. Renjamin Parsons, author of ' AntiEacchus' 
 and "The Wine (Question Settled,' who remarks in tlic latter work pp. 47-8!, "This passage 
 receives a striking illustration front Pliny. Speaking of the tipplers of his time he says, ' That we 
 may t.ake the more wine we break its strength by the filter.' His words arc, U t plus cnfiiamus vini 
 sacco /rangimiis vires. And again, Utilissimuin vinum o»tnibus sncco viribus fniclis : ' the 
 most useful wine is that which has h.ad all its strength broken Ijy the filter.' In the notes 011 
 the Delphin edition of Horace, Car. Lib. xi. 6, it is .said, Vi-tcrcs iicnife ntu.itum priiisijuain 
 fetlniisset per sacaon ioties colnhunt ut de/ircaretur, ati/ue sic adetiipta quce vini vi}ii alit, 
 augetqiie, /ipce, Uqnidius, inl'ccillius, leniiis, nc dulciiis fviltiebniit vimim, potuii/iir Juciiiicliiis : 
 'The ancients filtered their wines repeatedly before they could have fennenteii, and thus the fieces 
 which nourish the strength of the wine being taken away, they rendered the wine itself more 
 licpiid, weaker, lighter, sweeter, and more pleasant to drink.' The yrfWi which were here taken 
 away were no doulit the gluten which, though not known at that time by its scientific name, was 
 the active principle of fermentation ; and Dr lire, in his late ' Dictionary of the Arts,' on the wonl 
 'Fermentation,' tells us that if the 'gliuen or yeast' is removed by filtering, or by any other 
 means caused to subside, fermentation will not take place. See, then, how exactly the words of the 
 prophet and of these naturalists agree. Isaiah speaks of ' preserved wines well refined,' or ' well 
 filtered.' J'liny tells us that wines were thus filtered to destroy their slrcnglh or spirit, and that 
 the wines which had all their strength — not, mind ye, a part, but I'lu/iibiis viribus, all their 
 strength — broken by the filter were the best wines, ''he Delphin cnnunenlator adds that this 
 filtering took place before they could have fermented ; and Dr I're informs us that when this i.s 
 done grape-juice will not ferment. Hence, then, we learn that the slu-»ni>iiii, ' the wines on the 
 lees," or ' preserved wines well refined,' rnentioneil by Isaiah, were unfermenletl wines, were wines 
 without any strength or spirit, and on that account were most esteemed in ancient days, anel c.illed 
 the be.st and most useful wines. This harmless nutritious drink, thercf )re, is the beverage to w hich 
 God comp.ares the blessings of the gospel feast." 
 
 The Rev. W. Ritchie, in his able essay entitled ' Scripture Testimony against Into.\icating Wine,' 
 observes : — " On the whole we agree with those who regard this word ,s//,-iinilinm) as meaning wine 
 on the lees, old and pure wine. The lees are the refuse of the wine which lies at the bottom of the 
 vessel, and preserves the wine in its freshness and flavour. [Hut there is no proof that the unfer- 
 mented albumen 'preserves the wine," or does anything (until itself fermented) to the saccharine 
 juice. — Eds. J The term thus becomes a brief name for the richest and best wines. P)Ut such 
 wine needed to he strained ere it could be used, and hence the words added by the prophet, 'well 
 refined.' Here, however, the whole tone of thought and expression forbids the ideaof supposing the 
 inspired penman to speak, in this promise, of intoxicating wine. We are led, on the contrary, to 
 think of the rich, refreshing, unfermented juice of the grape— the pure wine which makes glad 
 man's heart. This alone is a fit emblem of the heavenly blessings of salvation which arc lierc 
 yromised by God to our ruined world." 
 
ISAIAH, XXVIII. I, 3. 
 
 169 
 
 
 Hebrew MSS., however, have kcruin khhned, 'a vineyard of delight ' = a de- 
 lightful (or desirable) vineyard ; analogous to the shcdai khetited of chap, xxxii. 1 2 
 — 'the pleasant fields' of the A. V., and the marginal reading 'fields of desire.' 
 The prophet Amos has this very expression (v. 11) — karmai khemcd^ 'vineyards of 
 delight ' =: pleasant vineyards. The distinction between the Hebrew letters -, (d) 
 and T (r) is so slight that a change of one for the other might easily be c(Tecte<l by 
 a transcriber's error of iight or hand. Khciiicd is followed by the Lxx., anipclon 
 kalos, 'a beautiful vineyard'; also by the Arabic; and is supported by the 
 Targiim of Jonathan, ' a vineyard planted in good ground.' But the V., adopting 
 khcnicr, has vinca meri 'a vineyard of pure (wine)' ; and the Syriac reads, 'of a 
 vineyard of wine.' Li this conflict of MSS. and versions no decision can be 
 absolute. On the whole, probability favours khcmeii; but if khemeK is preferred, 
 the prophet prospectively describes the juice of the grape — then sweetening and 
 rijicning — as if already foaming under Ihe treaders' fed, and yielding, when drunk, in 
 that State, before fermentation had set in, a nutritious and luscious beverage. 
 
 Chapter XXVIII. Verses r, 3. 
 
 1 Woe to the crown of pride, to tlie drunkards of Ephraim, whose 
 glorious beauty is a fading flower, which are on the head of the fat 
 valleys of them that are overcome with wine ! . . . 3 The crown 
 of pride, the drunkards of Ephraim, shall be trodden under feet. 
 
 V. I, 3. Woe TO THE CROWN OF pride] Hebrew, hoi aterM ganth , 'lamenta- 
 tion (i3 :■ ) the crown of pride (or splendour).' The atereth is here the wreath of 
 the reveller. Many commentators think that this image of the ' crown ' was sug- 
 gested by the situation of Samaria, the capital city of the kingdom of the same name, 
 encircled by a rich valley and chain of hills. 
 
 V. I. The drunkards of Ei'HRAI.m] Hebrew, shikkorai Ephraim, 'the deep- 
 drinkers of Ephraim.' The Lxx. , taking the sh as s, sikkorai, reads, oi misthutoi, 
 'the hirelings. ' The Arabic follows in the wake ; l)ut Aquila, Symmachus, and 
 Theodotion agree in giving methuontes, 'drunkards.' The Syriac has 'Ephraim the 
 drunken ' ; the V., ebriis Ephraim^ ' to the drunkards of Ephraim.' 
 
 Them that are overcome with wine] Hebrew, halumai yayin, 'smit- 
 ten of wine ' = whom wine has smitten. [Compare Prov. xxiii. 35 — hama- 
 liiiiii, 'they have smitten me,' — showing that he who is smitten by wine is 
 exposed to the smitings of every foe.] The margin of the A. V. has 'beaten with 
 wine.' The Lxx. has the strange reading, oi niethuontes aneu oinott, 'those who 
 are drunken without wine,' /. e. with pride. So the Arabic. Aquila has oi katee- 
 lasmenoi oino, ' those overthrown l)y wine ' ; .Symmachus, oi peplaneemenoi hiipo 
 oinou, ' those wandering by wine ' ; Theodotion, oi katanenugmenoi oin6, 'those 
 stupefied by wine'; the V., errantes a vino, 'those wandering by wine.' The 
 Syriac has * made foolish ' ; and the T. , ' broken. ' 
 
 The tribe of Ephraim (= the kingdom of Israel as distinguished from the 
 kingdom of Judah), occupying as it did one of the finest situations in the Holy Land, 
 might well be figuratively described as wearing 'a wreath of pride' or beauty, 'a 
 glorious ornament,' placed on ' the head of the fruitful valley'; but this 'wreath' 
 
 
 I'll, i 
 
 \ i 
 
 \ 
 
 ,'. • 
 
 \ ' . 
 
 ; ■ 
 
 ^ f 
 
PI 
 
 170 
 
 ISAIAH, XXVIIT. 7, 8. 
 
 was merely a 'fading flower,' for it rested on the head of 'drunkards' — of those 
 who were 'smitten by wine,' and yet who kneeled down so alijectly to the smiter 
 tliat they were aliout to be ' trodden under foot ' by a people more temperate and 
 robust tlian themselves. Ncitlier abundance of food, nor splendour of scenery, nor 
 religious institutions, were able to preserve the Ephraimites from the effects of the 
 dissoluteness which they courted by their use of the intoxicating j('(7j'/'«. Tlie Jews 
 had a tradition that the wine of Prugiatha and the waters {haths) of Diomasit cut 
 off the ten tribes. Buxtorf interprets this of pleasures and delights — effeminacy of 
 mind and body. A curious monument of their drunken habits survived in the 
 'Sychar' ol John's Gospel. [See Note on John v. 7.] 
 
 Iii*ir 
 
 in-' 
 
 ' m 
 
 I' 
 
 
 Chapter XXVIII. Verses 7, 8. 
 
 7 But they also have erred through wine, and through strong drink 
 are out of the way ; the priest and the prophet have erred through 
 strong drink, they are swallowed up of wine, they are out of the way 
 through strong drink ; they err in vision, they stumble in judgment. 
 8 For all tables are full of vomit and filthiness, so that there is no place 
 clean. 
 
 V. 7. But they also have erred through wine] Hebrew, v&-gam alleh lay- 
 yayin shahgu, 'and also these by wine have wandered.' Shahgah^ 'to wander,' 
 ' to go astray,' is the same word used in Prov. xx. i, and rendered in the A. V. ' is 
 deceived.' Lxx., Codex B, \vx=, oiitoi gar oitw pepleetnmeleemenoi eisin, 'for these 
 by wine have transgressed ' \fleemmclcd is literally to commit a fault in singing ; 
 hence to transgress in general]. But Codex A has peplaneemenoi, ' have wan- 
 dered.' v., venim hi quoqtce put vino nescierunt, ' truly these likewise by reason 
 of wine have not known. ' The Syriac has ' they have wandered on account of 
 wine'; the Arabic, 'are lost in wine'; the T., 'have been drenched (inebriated) 
 by wine.' 
 
 And through strong drink are out of the way] Hebrew, u-vash-shakar 
 tahu, 'and by strong drink they stray'; Lxx., eplanedhcesan dia to sikera, 'they 
 have erred by means of the sicera'' ; Syriac, 'they have wandered on account of 
 sicera'' ; Arabic, ' have erred by what is inebriating'; theT., 'by old wine have 
 been stupefied ' ; \., ct pro: cbrietate erravcrunt, ' and by reason of inebriety they 
 have erred.' 
 
 The priest and the prophet haveerred throughstrong drink] Hebrew, 
 liohUn ve-nahvi shahgii vash-shakar, ' the priest and the prophet have wandered 
 by strong drink ' ; Lxx., hiereiis kai prophedces exestecsan dia to sikera, ' priest and 
 prophet have become deranged [literally, ' put out of place '] by means of the 
 sicera. ' Codex A reads, ' priest and prophet have been deranged by means of 
 wine; they have been deranged by means oi sicera' ; Aquila, eegiioeesan, 'they 
 have not known ' ; Symmachus, ctarachtheesan, ' they have been confounded ' ; 
 the v., sacerdos et prophcta ucscierunt pro: ebrietate, 'the priest and prophet have 
 not known by reason of inebriety' ; the Syriac, 'priests and prophets have wan- 
 dered on account of sicera ' ; the T. , ' the priest and the scribe have been drenched 
 by old wine ' ; the Arabic, ' the priests as well as the prophets have been stupefied 
 by reason of wine. ' 
 
 They are swallowed up of wine] Hebrew, nivUu mitt hay-yayin, ' they 
 
ISAIAH, XXVIII. 7, 8. 
 
 171 
 
 have been swallowed down (devoured) from wine'; Lxx., kati-pothetSiin dia ton 
 oinon, 'they have been swallowed up by reason of the wine'; the T., 'they hava 
 been cast down by wine'; the V,, ahsorpti sunt a vino, 'they have been swal- 
 lowed up by wine ' ; the Syriac, ' they have been overwhelmed by wine ' ; the 
 Arabic, ' they have staggered by wine. ' 
 
 They are out of the \v.\y through strong drink] Hebrew, tahu min 
 hash-shdkar, 'they have strayed from (by means of) strong drink'; Lxx., cscis- 
 thecsan apo tees mcfhees, ' they have been shaken by strong drink '"^Codex A has 
 ton sikcra, 'from sicera.'' Aqiula has npo tou met/iusfnatos, 'from the inebriating 
 drink'; the V., erravertint in chrictate, ' they have wandered with inebriety ' ; the 
 T., 'they have wandered by old wine'; Theodotion, in tee met/tee ecsoteutheesan 
 huperonkos, 'by strong drink they have been thoroughly debauched.' 
 
 They err in vision, they stumble in judgment] Hebrew, shah^u liann'/t, 
 pahqii bt-lilyiah, ' they have wandered in vision {rocli) ; they have staggered in 
 judgment ' =; have failed to be upright in the exercise of their judicial functions. 
 The V. \ia.s nescieninf vi(fente>n, ignoraverunt judicium, 'they have not known one 
 seeing (the seer), tlicy have been ignorant of judgment. ' Symmachus has di-lusan 
 krisiti, 'they dissolved (:=destroyed) judgment'; Lxx., Codex B, 'they have 
 erred ; this is a.phasma (apparition or sign)' ; which Codex A lengthens into 'they 
 have erred; this is a. phantasina (image, fantasy).' The .Syriac has 'they have 
 eaten immoderately' ; the T., 'they turned after sweet meat; their judges have 
 wandered ' ; as if they had joined gluttony to inebriety. 
 
 Verses 7 and 8 may be translated, " And these also have wandered through 
 wine, and by means of strong drink have strayed ; the priest and the prophet have 
 wandered by means of strong drink ; they have been swallowed down by wine ; 
 they have str.ayed by means of strong drink ; they have wandered in vision ; they 
 have staggered in judgment : for all (their) tables are full of vomit and filth ; not one 
 place is clean." 
 
 1. This statement is believed by most commentators to concern the people of 
 Judah as distinguished from the people of Israel (the ten tribes alluded to as 
 Ephraim, ver. i, 2), and the verbs are supposed to be put in the past tense as a 
 not unusual prophetic future. If so, the period spoken of must have been the dark 
 and disastrous times which followed the transient glories of Hezekiah's reign. 
 
 2. The physical etTects of their indulgence in intoxicating liquors are strikingly 
 made to portray their mental and moral inlluences. Tiie irregular, wandering 
 movements of the man who is in licjuor — never able to preserve a straight line, and 
 never going direct to any precise point— is emlilematical of his erratic judgr^ents 
 and moral transgressions. He is ' swallowed down' by wine, and goes not where 
 his better nature, but where the vinous 'mocker,' may convey him. The language 
 of the eighth verse, literal as it is, also admits of another application, for what is 
 physically disgusting is typical of the filthiness of conceptions and utterance 
 induced by inebriating drinks. 'No place is clean' is the verdict which must be 
 passed upon everything on which alcohol puts its mark. 
 
 3. This picture crowns a series of ])rophetic declarations which conclusively 
 negative the statement put forth by some writers and speakers, without any his- 
 torical ground, that xvine countries are sober countries, and that the insidious pro- 
 gress of the lust for li(|uor is not to be dreaded in the native 'habitats of the 
 vine. ' Neither a beautiful climate, nor sanitary and social laws, nor special teach- 
 
 ■ I 
 
 iJ 
 
 
 lib 
 
1/2 
 
 ISAIAH, XXIX. 9. 
 
 , iiiii f 
 "•I .. 
 
 iir 
 
 I <! 
 
 iiig, nor reli[;ious privileges, nor peculiar circumstances, were safeguards against the 
 growth of the drunkard's appetite in all ranks. 
 
 4. The prominence ^ to the 'priest' and 'the prophet' as the subjects of 
 
 this unhallowed influence is specially appalling and instructive. The priest — who 
 was the people's representative with God, — and the propliet — wh. vas God's re]ire- 
 sentalive witli the people, — men who should liave stood out as exemplars of purity 
 and as reprovers of the guilty, were among tlie most depraved ! As one conse- 
 quence of their sin they 'wandered in virion,' not being able to fix their minds 
 upon the divine law so as to discern it either rationally or spiritually, and (as it has 
 been suggested) mistaking for divine revelations the fancies, dreams, and visions 
 of their own distempered brains. So affected, it was unavoidable that they should 
 ' stagger in judgment ' — tottering and stumbling in tlie discharge of those duties 
 which, above all others, required the utmost clearness, serenity, and collectedness 
 of mind. By this use of wine and strong drink the priests, who were pledged to 
 abstinence whilst engaged in the ' divine service ' (Lev. x. 9), were guilty of 
 sacrilege as well as of the particular sin committed ; and the prophets, who are 
 thought to have been trained as Nazarites, if not expressly bound by the vow, were 
 gross backsliders from their early temperance. They, like the less privileged 
 classes, had 'altogechcr become unclean.' 
 
 Chapter XXVIII. Verses 9, 10. 
 
 9 Whom shall he teach knowledge ? and whom shall he make 
 to understand doctrine? ^/le/u that are weaned from the milk, 
 and drawn from the breasts. 10 For precept must be upon precept, 
 precept upon precept ; line upon line, line upon line ; here a litde, 
 and there a little. 
 
 Vei . 9 is generally accepted as the reply of the drunken priests and prophets 
 of JuJah, in which they, with the characteristic self-sufficiency of tipplers, boast 
 tlieir competency for their work, — ver. 9, 'Whom shall he teach knowledge?' 
 Ver. 10— a continuation of their reply — is also regarded as an ironical imitation of 
 the disconnected mumbling of the tippler, — Ki-tzav-lahtzahv — tzav-lahtzahv — 
 qav-lahqahv — qav-lahqahv — zeair-shahin — zeair-shahm, '■for precept to precept — 
 precept to precept — line to line — line to line — here a little — there a little, ' They thus 
 complain that they are treated as ctiildren requiring elementary instruction; and Dr 
 Henderson, in his Commentary, remarks, "The words are often preposterously 
 quoted in application to the abundant possession of religious privileges ! Both this 
 verse and ver. 13 convey the idea of paucity, or a mere outline of instruction, and 
 not that of fulness." 
 
 In ver. 1 1 the prophet resumes his predictions, and threatens these insensate 
 drunkards that, since they will not hear their Divine King when He speaks to them 
 persuasively, they shall be made to hear Him when He speaks through a people 
 of ' barbarous language,' who v/ill come to chastise them for their sins. 
 
 
 Chapter XXIX. Verse 9. 
 
 Stay yourselves, and wonder ; cry ye out, and cry : they are drunken, 
 but not with wine ; they stagger, but not with strong drink. 
 
ISAIAH, XXXIV. 4, 5, 7. 
 
 173 
 
 THEV ARE DRUNKEN, BUT NOT WITH wine] Hebrew, shahkiru zt-lo yayiii, 
 ' they have been drunken, and (there was) not wine' = wine was not present. 
 
 They stagger, but not with strong drink] Hebrew, mxhuvl-loshakar, 
 'they Imve sfnrfiri>rpd (= moved to and fro), and (there was) not strong drink.' 
 
 The Lxx., cklutheete, kai ekstcde, kraipalcesate ouk apo sikcra oude apo oinoii, 
 'be ye overcome, and stupefied, be ye sick (as after a debauch), not by skera nor by 
 wine'; V., iiuhi-iamini d iion ii vino, moi'cmini d non ab ehrictatc, 'be ye in- 
 ebriated and not with wine, be ye disturl)ed and not by inebriety.' 
 
 The people of Jerusalem should be as besotted as those wlio had fdled themselves 
 with intoxicating yayin, and as unsteady and helpless in their actions as those who 
 had plied themselves with intoxicating shakar. 
 
 I 
 
 Chapter XXX. Verse 24. 
 
 The oxen likewise and the young asses that ear the ground shall 
 eat clean provender, which hath been winnowed with the shovel and 
 with the fan. 
 
 Clean provender] Hebrew, bclil khahmitz, ' mixed food, salted.' The deri- 
 vation of khahmitz from khahmatz implies such a pungency in the provender as salt 
 would supply. 
 
 Chapter XXXII. Vkrse id. 
 
 Many days and years shall ye be troubled, ye careless women : for 
 the vintage shall fail, the gathering shall not come. 
 
 The vintage shall fail] Hebrew, kaklah vahtzir, ' the cutting (of grapes) 
 shall fail.' 
 
 Chapter XXXII. Verse 12. 
 
 They shall lament for the teats, for the pleasant fields, for the 
 fruitful vine. 
 
 For the pleasant fields] Hebrew, cd sidai-kMmed, 'for the fields of delight' 
 = the delightful fields. [See Note on chap, xxvii. 2, 3.] 
 
 For the fruitful vine] Hebrew, al gtphhi poriyah, 'for (on account of) the 
 prolific vine.' 
 
 Chapter XXXIV. Verse 4. 
 
 And all the host of heaven shall be dissolved, and the heavens 
 shall be rolled together as a scroll : and all their host shall fall down, as 
 the leaf falleth off from the vine, and as a tailing yf^ from the fig tree. 
 
 From the vine] Hebrew, mig-gcphen. 
 
 Chapter XXXIV. Verses 5, 7. 
 
 s For my sword shall be bathed in heaven : behold, it shall come 
 down upon Idumea, and upon the people of my curse, to judgment. 
 
 J 
 
 1 ' ■ 
 
 . i^ ■, 
 
 ^•S ' ^ 
 
 \\ ' i 
 
 
 
 ' (';•' 
 
 .!, 
 
 ^ 
 
 .<^. 
 
 
174 
 
 ISAIAH, XLi. 17, 18. 
 
 •M 
 
 ■ I'. 
 
 X>1 
 
 Pi 
 
 
 . . . 1 And the unicorns shall come down with them, and the bul- 
 locks with the bulls ; and their land shall be soaked with blood, and 
 their dust made fat with fatness. 
 
 V. 5. For my sworo shall be bathed in heaven] The Hebrew for bathed 
 h rivt/iah, 'steeped,' 'drcnclied'; I.XX., emcthusthce ; V., inch riatus est. 
 
 V. 7. Their land shall be soaked with blood] Tlie margin of A. V. 
 gives 'drunken'; but tlie Hebrew is the same as in vcr. 5 above, rivt/ia/i, rendered 
 'bathed'; Lxx., mellmstkccsetai ; V., inebriatur. 
 
 Chapter XXXVI. Verses 16, 17. 
 
 16 Hearken not to Hezekiah : for thus saith the king of Assyria, 
 Make an atonement with me l>y a present, and come out to me : and 
 eat ye every one of his vine, anc! every one of his fig tree, and drink 
 ye every one the waters of his own cistern; 17 Until I come and take 
 you away to a land like your own land, a land of corn and wine, a 
 land of bread and vineyards. 
 
 V. 17. Wine] Hebrew, tirosh, 'vine-fruit.' 
 
 Bread] Hebrew, Lk/u-ni, 'bread' = all food made of com. 
 
 [See Note on 2 Kings xviii. 31, 32, where the same words occur.] 
 
 Chapter XXXVII. Verse 30. 
 
 And this shall be a sign unto thee, Ye shall eat t/iis year such as 
 groweth of itself; and the second year that which springeth of the 
 same : and in the third year sow ye, and reap, and plant vineyards, 
 and eat the fruit thereof. 
 
 And plant vineyards] Hebrew, vi-nitn kerahtnim, 'and plant vineyards.' 
 
 Chapter XLI. Verses 17, 18. 
 
 17 When the poor and needy seek water, and there is none, and 
 their tongue faileth for thirst, I the Lord will hear them, / the God 
 of Israel will not forsake them, is I will open rivers in high places, 
 and fountains in the midst of the valleys : I will make the wilderness 
 a pool of water, and the dry land springs of water. 
 
 No imagery could be more forcibly descriptive of suffering than that of thirst, 
 when water could not be procured, and when the tongue (/. e, power of speech) 
 had failed for want of moisture ; and, on the other hand, no imagery could more 
 fitly set forth the fulness and blessedness of an escape from this trouble than the 
 promise that streams should flow from high places, fountains burst forth in the 
 valleys and the wilderness, and an arid soil abound with pools and springs. 
 
ISAIAH, XLIV. 12. 
 
 175 
 
 Chapter XLIII. Verse 20. ' 
 
 The beast of the field shall honour me, the dragons and the owls : 
 because I give waters in the wilderness, and rivers in the desert, to 
 give drink to my people, my chosen. 
 
 For ancient Israel God provided water out of the flinty rock, which followed 
 them (liirini; their de:icrt journeying; but, luider the figure of a still more abundant 
 .su])])Iy of the vital tluid, lie promises a triumphant deliverance for His people, con- 
 ditional, however, upon their repentance and fidelity. 
 
 Chapter XLIII. Verse 24. 
 
 Thou hast bought me no sweet cane with money, neither hast 
 thou filled me with the fat of thy sacrifices : but thou hast made me 
 to serve with thy sins, thou hast wearied me with thine iniquities. 
 
 IIast thou filled me] Hebrew, hirfithahiii, 'hast thou filled me to the 
 full.' The margin of A. V. gives 'made me drunk, or abundantly moistened me.' 
 The verb is rahvah, so often before noticed. Lxx., epdhnmecsa, ' have I desired ' ; 
 v., inebriasti mc, the use of which in reference to the ' fat of sacrifice' shows that 
 inebrio, like rahvah andj'//rt/<-A;r, \\z.A radically^ reference to filling-to-the-full, and 
 not to any intoxicating effect of the article consumed. 
 
 Chapter XLIV. Verse 12. 
 
 The smith with the tongs both worketh in the coals, and fashioneth 
 it with hammers, and worketh it with the strength of his arms : yea, 
 he is hungry, and his strength faileth : he drinketh no water, and is 
 faint. 
 
 The ancient hammersmith, when he drank no water, was faint. It is also 
 implied that to water he looked for the liquid refreshment of which he stood in 
 need. In our own country, before the introduction of Temperance societies, some 
 of the hardest work in foundries was performed without fermented liquors, and 
 continues to be so executed at tliis day, even where the workmen are not at other 
 times abstainers. The mingling of oatmeal with the water is not less useful in the 
 case of man than of the horse.* It would be worth untold millions to the labouring 
 classes — to say nothing of many other advantages transcending all pecuniary 
 
 • The Times newspaper, in a graphic account (Sept., 1867) of the rolling of a fifteen-inch armour- 
 plate at the Atlas Works, Sheffield, gave a powerful testimony to the superiority of abstinence : — 
 "Sometimes we came on groups of men who were saturating in water the rough bands of sacking 
 in which they were enveloped before going to wrestle with some white-heat forging ; sometimes on 
 men, nearly naked, with the perspiration pouring from them, who had come to rest for a moment 
 from the puddling furnaces, and to take a long drink of the thick oatmeal and water, which is all 
 that they vennire on during their labour, and which long experience has proved to be the most 
 sustaining of ail drinks under the tremendous heat to which they are subjected." One of the 
 workmen writing to the Alliance Neivs in reference to this paragraph (Oct. n, 1867) observed, — 
 "Very many of the workmen at the Atlas W^orks are total abstainers, and at the Cyclops (where 
 an armour-plate of fourteen inches in thickness was rolled more than two years ago, and where 
 plates from four to nine inches in thickness, and of the finest quality, are occasionally rolled) the 
 teetotalers are nearly man for man with the drinkers, the chief roller and furnaceman being 
 teetotalers, one of fourteen and the other of eight years' standing." Be it observed that during 
 the actu.'d manipulation uf these iron plates, all the workmen find abstinence essential to vigout 
 and endurance. 
 
 m 
 
 
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176 
 
 ISATAII, TJ. 17. 
 
 estimate — were they to cast off their superstitious faith in the power of alcoholic 
 li(|Uors to assist them in their daily toil. IJecr is still the /<■//(•// of the 'freeborn 
 l'nj,'lihhman ' as it was in the days of De P'oe, who satirizes the slavish worshij) in 
 some well-known lines. 
 
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 Chapter XLIX. Verse 16. 
 
 And I will feed them that oppress thee with their own flesh ; and 
 they shall be drunken with their own blood, as with sweet wine: and 
 all tlcsh shall know that I the Lord am thy Saviour and thy Re- 
 deemer, the mighty One of Jacob. 
 
 And they shall be drunken with their ov/n blood, as with sweet 
 wine] The Hebrew, ve-ke-ahsis dahmam yis/ikahrun, 'and like fresh grape-juice 
 their own blood they-shall-drink-to-the-fuU,' i. e. by a strong figure, they shall 
 drink as plentifully of their own blood as they have been accustomed to drink of 
 the fresh-trodden juice of the grape. [As to Aiisis, see Prel. Dis.] The clear 
 ineaningof j/w//-/('rtrhere is simply that of drinking largely, without any intoxication 
 implied ; and shah-kar, instead of rahvah, is used because ahsis connects the idea ot 
 sweetness with the draught. The Lxx., kai piontai hos oinon neon to haima auton, 
 kdi tnctliutliecsoutai, 'and they shall drink — as (if it were) new wine^their own blood, 
 and shall be filled full'; V., d quasi miisto sanguine sua incbriabuntiir, 'and as 
 with must (fresh grape-juice), with their own blood they shall be inebriated 
 (filled to the full).' The T. has 'and as they are satiated with pure wine 
 {makhamar marith), so the beasts of the field shall be satiated with their blood.' 
 
 Chapter LI. Verse 17, 
 
 Awake, awake, stand up, O Jerusalem, which hast drunk at the 
 hand of the Lord the cup of his fury ; thou hast drunken the dregs 
 of the cup of trembling, and wrung ihem out. 
 
 The cup of his ft'uy] Hebrew, eth kos khamahtho, 'the cup of his heat 
 (fury).' [As to Kham.vth. see Prel. Dis., and Notes on Deut. xxxii. 24; Job 
 xxi. 20; Psa. Iviii. 5 ; '>io!.. vii. 5.] 
 
 The dregs of the cup of trembling] Hebrew, eth-quhadth kos hatamlah, 
 'the lowest contents of the cup of reeling.' Under qubaalh, in allusion to this 
 verse, Gcsenius writes, " 'The chalice of the cup,' Abulwalid understands the 
 froth and dregs of the cup (from the idea of covering), but the explanation already 
 given is the better.' What is probably meant by qubaiith kos is 'the whole cup, 
 even to the bottom.'" Henderson renders qubaath by 'goblet,' and kos hatard- 
 lah by 'cup of intoxication.' This is the 'cup of trembling,' or '^reeling.' 
 Symmachus has ton kraieera tou sparagmou, 'the cup of convulsion,' or agony. 
 [See Note on Psa. xlix. 5, where the A. V. renders hatardlah by 'astonishment.'] 
 
 And wrung them out] Hebrew, matzith, ' thou hast sucked up (= drained it),' 
 — from matzah, ' to suck up. ' 
 
 The Lxx. gives to poteerion ton thumoti autou, to poteerion tees ptoseos, to kondu 
 tou thumou exepies kai exekenosas, ' the cup of his anger, the cup of falling, 
 
ISAIAH, LV. I, 2. 
 
 177 
 
 and 
 and 
 Re- 
 
 ( = destruction,) the diiiiking-cuii of (liis) anger thou hast drunk up and hast 
 emptied out'; the V., bibisti caliccin ifiC ejus ; usque ad fwuium calicis sopons 
 b./'isli, d fotnsti usque mi ficccs, ' tiiou hast drunk the cup of his wrath ; even to 
 the bottom of the cup of stupor thou liast drunk, and thou hast drunk even to the 
 dregs. ' 
 
 Chapter LI. Verse 21. 
 
 Therefore hear now this, thou afflicted, and drunken, but not with 
 wine. 
 
 And drunken, but not with wine] Hebrew, ushikumth vhlo miy yayir 
 'and (thou) drunken, and not from wine' ; Lxx. kai viethuousa ouk apo ouwu, 
 V. ei ebria non d vino^ ' and drunken, not from wine. ' 
 
 Chapter LI. Verse «. 
 Thus saith thy Lord the Lord, and thy God that pleadeth the 
 cause of his peojjle, Behold, I have taken out of thine hand the cup 
 of trembhng, even the dregs of the cup of my fury; thou shalt no 
 more drink it again. 
 
 [As to 'cup of trembling,' etc., see Notes on ver. 17.] 
 
 Chapter LV. Verse i. 
 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 and 
 milk without money and without price. 
 
 Wine and milk] Hebrew, yayin vH-khahlahv, 'wine and milk.' The latter 
 word, pointed as khUlci', would designate ' fatness,' which some interpreters regard 
 as the true sense ; in which case yayiit v.'ould represent all sweet drinks, and 
 khclHv all nutritious food. Lxx., phagete oittou kai stcar, 'eat wine and fat- 
 ness ' ; v., emite vinum ei lac, 'buy wine and milk.' If khahlahv is retained, and 
 rendered 'milk,' it is not impossible \}c\'\i yayin may be used in the general sense of 
 grapes, and all that they yield, as affording the solid food, to ' eat ' which the 
 invitation is extended. 
 
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 Ch/vter LV. Verse 2. 
 Wherefore do ye spend money for that which is not bread ? and 
 your labour for tJiat which satisfieth not ? hearken diligently unto me, 
 and eat ye that which is good, and let your soul delight itself in 
 fatness. 
 
 The inquiries of this verse are susceptible of an miportant application to material 
 as well as spiritual objects. They are specially pertinent to those who waste their 
 means, often the scanty reward of to'lsome labour, upon intoxicating beverages 
 which 'satisfy not' Their wisdom, and that of all men, is *o renounce such 
 drinks, purchasing and eating in preference that 'which is good,' and delighting in 
 the ' fatness ' of which tliey now deprive themselves by their expenditure upon 
 inebriating liquors. 
 
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 ISAIAH, LX. 7. 
 
 Chapter LV. Verse 10. 
 For as the rain cometh down, and the snow from heaven, and 
 returneth not thither, but watereth the earth, and maketh it bring 
 forth and bud, that it may give seed to the sower, and bread to the 
 eater. 
 
 But WATERET.r the earth] Hebrew, tm hirvah eth hah-ahrciz, ' but saturates 
 the earth.' Hirvah is the Hiphii conjugation of rahvah. 
 
 Chapter LVI. Verse 12. 
 
 Come ye, say they, I will fetch wine, and we will fill ourselves with 
 strong drink ; and to morrow shall be as this day, and much more 
 abundant. 
 
 I WILL FETCH WINe] Hebrew, eqkhah yayin, * I will fetch wine.' 
 And we will fill ourselves with strong drink] Hebrew, vi-nisbcah 
 ihakar, ' and we will suck up strong drink.' Nisbeah is from sah-bah, ' to suck,' 
 'to tope.' [See Prel. Dis., and Notes on Deut. xxi. 20; Prov. xxiii. 20, 21 ; Isa. 
 i. 22; Hos. iv. 18; Nah. i. 10.] This verse is absent from the Lxx., but it is 
 given by Theodotion, who for wine has oiiwn, and for strong drink, nietheen. 
 The V. has sumatmis vinum et impleamur ebrietate, ' let us take wine and be 
 filled with drunkenness.' 
 
 This language is the quintessence of sensuality, though, as with many ancient 
 tipplers, it was the quantity rather than the spirituous strength of their liquor which 
 was principally regarded. The concluding clause, which literally reads, 'and as 
 to-day, so to-morrow shall be, great, exceedingly, abundantly,' expresses the 
 exuberant delight experienced in the prospect of continued indulgence — a per- 
 petual revelry. 
 
 Chapter LVIII. Verse ii. 
 
 And the Lord shall guide thee continually, and satisfy thy soul 
 in drought, and make fat thy bones : and thou shalt be like a watered 
 garden, and like a spring of water, whose waters fail not. 
 
 Like a watered garden] Hebrew, ke-gan raveh, ' like a garden drenched ' ; 
 Lxx., hos keepos mdhmn, 'as a saturated garden ' ; V., quasi honus irrigatus^ 'as 
 an irrigated garden.' 
 
 Chapter LX. Verse 7. 
 
 All the flocks of Kedar shall be gathered together unto thee, the 
 rams of Nebaioth shall minister unto thee : they shall come up with 
 acceptance on mine altar, and I will glorify the house of my glory. 
 
 The rams of Nebaioth] Helirew, ailai N'timioth. The Nabathaea, or Na- 
 bathaeans, who are supposed to have been descended from Nebajoth, the firstborn 
 of Ishmael (Gen. xxv. 13), inhabited the central part of Arabia. Their wealth was 
 pastoral, though some branches of the tribe were addicted to commerce. In his 
 
 ! ^ f. 
 
ISAIAH, LXII. 8, 9. 
 
 179 
 
 description of tliem Diodorus Siculus (11. c. 60) notices some peculiarities in which 
 they very closely resemble the Rechahites. The words of the Sicilian f;eot;raplier 
 are, ' It is a law {/lomos) among them not to sow corn, nor to plant, nor to use 
 wine {meete oino chrcesthai), nor to build a house ' (xix. c. 94). See Notes on Jer. 
 
 XXXV. 
 
 Chapter LXI. Ver..k 5. 
 
 And strangers shall stand and feed your flocks, and the sons of the 
 alien shall be your plowmen and your vinedressers. 
 
 And your vinedressers] Hebrew, ve-kormaikcm, ' and your vincyarders ' = 
 vinedressers. 
 
 Chapter LXII. Verses 8, 9. 
 
 8 The Lord hath sworn by his right hand, and by the arm of his 
 strength, Surely I will no more give thy ^orn to be meat for thine 
 enemies ; and the sons of the stranger shall not drink thy wine, tor 
 the which thou hast laboured : 9 But they that have gathered it shall 
 eat it, and praise the Lord ; and they that have brought it together 
 shall drink it in the courts of my holin;,'SS. 
 
 V. 8. Shall NOT DRINK THY wine] llchrsw, Tc-im-;'ishiutiyos/idk, 'and shall 
 not drink thy vinc-fruIt '; I, XX., kai ci di pio)itai 'ivhyoi allotrioi ton oinon sou, 'and 
 if 'onger the foreign children shall drink thy wine'; V., et si bibcriiit filii alieni 
 v.nuiii tuuin, 'and if the foreign children should drink thy wine.' 
 
 Though lifosh occurs thirty-eight times in the Old Testament, this is the only 
 nssage where it is connected with the act of thinking. The real character of 
 tirosh as 'vine-fruit' is too firmly established by an induction of texts to permit 
 tiie affixing of another meaning to it here on the strength of this single vcrse. If we 
 were constrain"'! to view the construction here as an exceiition to the rule, it would 
 remain an exception, certainly not invalidating, if it did not confirm, the rule. 
 But there is no reason for regarding tiie collocation of this p. age as at all incon- 
 sistent with the fact thrit tirosh denoted a solid aid not a li'i.' substance. That 
 the propliot speaks of ii as if it were a li([uid is explicable' b) .ipposing that he 
 speaks figuratively, or elliptically. 
 
 1. To put one thing fur another, especially when the objects are closely allied, 
 is a figure of speech common alike to poetry and prose. In this very verse \oni ' 
 {dalv^an), which is said to be eaten, is used for bread {Icklicm) mailc from the Hour 
 of corn ; and so ' to drink the tirosh ' is an easy and parallel figure, signifying drink- 
 ing \.\vi yayin which the tirosh would yield after pressure. 
 
 2. Elliptical modes of expression are universal, and give rise to phraseology that 
 is apparently figurative. Thus to 'send a cut of meat ' is to send a piece cut Irom 
 another ; to ' make up a purse ' is to make ii)'. a sum of money to be put into a 
 purse for presentation ; to ' drink a bof le,' "t a ' cup,' is to drink what the vessels 
 contain. The last examples are strictiv an.'do!r.)us to the phrasi; 'to <lrink tirosh,'' 
 '.neaning to drink the juice held in its grapi;s a> in hoitles, and so held as to be free 
 Irom every contaminating and deteriora.ing in(luen;e. 
 
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 180 
 
 ISAIAH, LXIII. I, 2, 3, 6, 
 
 And they that have brought it together shat.i. drixk n] Ile'Tew, 
 twujahtzahv yishttihu, 'and those collecting it shall drink it.' The meauing of 
 qah-botz is 'to collect,' * to gather,' and inferentialiy marks the solid natui ; of the 
 substance gathered — \\^tth-osh which by figure or ellipsis is said to be drunk. This 
 is admitted by Gesenius, who, though in mosi other places regarc'^ng tirosh a? 
 •new wine,' explains qah-botz by a reference to this passage as 'Jgnifying 'to col'^ct 
 things, as grapes.' 
 
 11 ; 
 
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 Chapter LXIII. Verse i. 
 
 Who is this that coneth from Edom, with dyed garments from 
 Bozrah ? this t/iat is glorious m his apparel, travelHng in the great- 
 ness of his strength ? I that speak in righteousness, mighty to save. 
 
 With DYED garments] Hebrew, khaimih be-gahdiin, 'bright with garments.' 
 The use of khamutz in ^his connection is to be referred to a law of language by wiiich 
 words descriptive of effects upon one sense are applied to effects upon another. 
 Thus we speak of 'a sweet flower,' 'a beautiful song,' ' a well-toned picture.' The 
 most remarkable example, perhaps, is that of the blind man who, asked what 
 were his conceptions of scarlet, answered that be supposed it was like the sound of 
 a trumpet — i. e. vivid and thrilling in its effects. So the effect of fermentation in 
 giving to sweet liquors a pungent taste (whether alcoholic or acid) is employed in 
 this passage to depict the vivid impression made ujion the eye by a hero arrayed in 
 dyed garments, probably of a crimson or purple colour. 
 
 Chapter LXIII. Verses 2, 3, 6. 
 
 a Wherefore art thou red in thine apparel, and tliy gannents like 
 him that treadeth in the winefat ? 3 I have trodden the winepress 
 alone ; and of the people there teas none with me : for I will tread 
 them in mine anger, and trample them in my fury ; and their blood 
 shall be sprinkled upon my garments, and I will stain all my 
 raiment. ... 6 And I will tread down the people in mine 
 anger, and make them drunk in my fury, and I will bring down 
 their strength to the earth. 
 
 V. 2. Red in thine apparel] Hebrew, ahdom lUvushekah, 'red as to thy 
 apparel.' This redness is compared to the colour of ' blood ' in ver. 3. The 
 ga.mcnts of the hero are represented as re 1 with blood, and thus resembling those 
 who trod in the wine-press. This comparison intimates the abundance of grapes 
 yielding a bright red juice. On this point wc present below an instructive extract.* 
 
 * " The srape cultivated in the open air in this country has, for the most part, a husk of a dusky 
 yellowisli ^rtcn, and juice colourless nr of a cloudy white ; and ihouj;h the piirple-huskcd grape is 
 also met with, the juice of that is either colourless, (.r very sli^litly tin>;ed with a palo yellowish 
 hue, little dilVeriiiL; Irom wh.it is Kcucrally termed white. Only one iustaiice of a red or purple- 
 juiceu ^x\\)<: grow, in the open air in (jreat liritain is known to the writer. ^ven <ii h'jthoiises it 
 Is seldom that a red-juiced grape can be met with, thoujih rod or black-husked grafies a-" comtuon 
 cnouHli, 'IHe celebrated .Spjcihly, who was gardener to the Di.ke (T » oitland, and raised at 
 Welbeck Abbey the immense cluster of Syrian grapes mentioned in a f:rmer >t-: .nf \\.\, treatise 
 [see page 4') of this work), .says, in his work on the vine, that the jiMC- ol t;ie i i iret gra:>e is of a 
 red blood colour, a statement the conectncss uf which has been coniiriuci 1 > the uutiiur by several 
 
 

 ISAIAH, LXV. 8. 
 
 i8i 
 
 
 In THE winefat] Hebrew, l>(!-:;ai/i, 'in the press' (s^i^i is referred to ^anan, 
 'to pound,' 'to press') ; Lxx. hxiiou ; V., intoniilari. 
 
 V. 3. The winepress] Hebrew, punih, 'press.' This word occurs only 
 here and in Harj. ii. 16, It is derived from pur, ' to break' ; hence piiyah is the 
 place where the grapes were crushed l)y the treaders. The V. has torcular ; the 
 Lxx. gives no equivalent ; Symmachus has Iccnon. 
 
 V. 6. And I wile m.\ke tiiem dkunk] Hebrew, vn-ashakrdm, 'and I 
 have intoxicated them.' The generic sense ui s/ia/ikar, 'to satiate,' ' fdl to the 
 full,' is here applied to intoxication, as the succeeding phrase intimates. 
 
 With my anger] Hebrew, vakhamathi, 'witli my heat (fury).' Here kha- 
 vtath is rendered in A. V. 'anger'; but in ver. 5, vakluiniathi, it is translated 'and 
 my fury.' The radical sense of 'heat' naturally gave rise to the derivative senses 
 of inflammatory 'poison,' and figuratively of 'anger,' 'indignation.' The I.xx. is 
 without this clause, but Symmach'.is and Theodotion possess it, — kai cmethiisa 
 mitotis en Ihunw viou. 'and I have made them drunk with my wrath.' V., et 
 iiiehrhvi cos in inJii^iiatioHe mea. Dr' Henderson prefers the reading, ' I brake 
 them in pieces,' instead of '1 have made them drunk.' 
 
 The Divine Ruler is represented as filling His enemies with His k/iamath, which 
 has upr . them the effect of a poisonous potion ; and as intoxication can never 
 reallv impart vigour to those who are the subjects of it, it is strikingly added, 
 ^ Jnd I ivill lirhi.^ down their strength to the earth.'' That which inebriates neces- 
 sarily t'«^;T'rtto, and the degree of enervation (other things being equal) is always 
 proportional to the quantity consumed in a given time. Strong drink is only 
 strong to weaken both body and mind — a lesson which the world has yet to com- 
 prehend and act upon. Most instructive is it to observe that wlien God would 
 present a syml'ol ^i[ His r(;tributive wrath He selects for this purpose an intoxi- 
 cating draught, which ' brings down the strength ' of His adversaries ' 10 the earth.' 
 
 Chapter LXV. Verse 8. 
 
 Thus saith the Lord, As the new witie is fotmd in the cluster, and 
 one saith, Destroy it not ; for a blessing is in it : so will I do for my 
 servants' sakes, that I may uot destroy them all. 
 
 As THE NEW WINE IS FOUND IN THE ci.I'STEr] Hebrew, ka-asher yimmahtzoL 
 hat-tirosh hah-eshkol, 'like as the vine-fruit is in a cluster (or on a vine-stalk)'; 
 Lxx., hos tropon eurctheesetai ho rhox en to hotriii, 'as the grape-stone shall be 
 
 intclli>;pnt horticulturists, one of whom observes that it is a little black ^,rape, harsh anil disagree-^ 
 able to eat. It is a French i;rape, though cultivated elsewhere, as in Italy, under the name of 
 'claretto rosso di Franci.a,' being used for the purpose of mixing w'th other A'ines to Kive them 
 colour. There is also a .Sjianish Rrapo, called ' tinto,' which is desc.ibed as rif exquisite flavour 
 and unrivalled sweetness, havin,i;arieh crimson juice, almost like blood , ami from it, the author is 
 informed, the sweet wine called 'tent,' fre(|ueiuly used for sacramei.l.d |)urposes, is made. 
 There can be litllo doubt that such grapes were well known in Judea in former ti!ucs, and those 
 who Were familiar with it woidd at once perceive the full force and propriety of the term ' blood of 
 the KfaiJC,' and the comparison between wiite ma le of that particular grape and blood. In the 
 Apocrypha (i Mace. vi. .n a singidar circinitsiauce is men'iimed of an artifice resorted to for 
 provi kmy the war elephants; 'And to the end that they iniK'ht provoke the elephants to finhl, 
 they showed them the blood of grapes and mulberries.' The ju'cc of these grapes must evidently 
 have been red, or it could not have deceived so sagacious an animal. Achilles Tatius, a (Ireek 
 au.hor ! A.l). 300), in iiis second book, relates that liacchus, once being entertaineri by a Tyrian 
 shepherd, gave him some wine todriid;. The shep'ieid, .if'.er he h.id ta led it, asked I'nCi hiis, 
 'WIvjre did you procure blood so sweet?' Bacchus un.swered him, 'This is the blood of tlie 
 grape.'" — liro^H ij Vi'.yiK, pp. 67-S. i'S^l.) 
 
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 found in the cluster' ; V., qucmodo si iin'ciiiatur i^iaiuDii in I'otiv, 'as if a grain (the 
 young grape) sliould be found in a cUister.' Tiie Hebrew expression is pecuhar, 
 and ap])arently impHes a paucity of produce, tlie entire fruit on a vine being repre- 
 sented Jjy a single cluster instead of by many clusters of grapes. 
 
 And one saith, Destroy it not; for a blessing is in it] 'And he 
 (one) says, Thou wilt not destroy it, for a blessing (is) with it.' My vera/tkah, 
 'blessing,' may be understood God's ])encdiction on the tirosh as one of His good 
 creatures, or the nature of tirosh, which was adapted to prove a blessing to the 
 ])eople when fully developed and properly used. Codex A of the Lxx. has 'a 
 blessing of the Lord is in it.' Both meanings may be said to coincide, since that 
 which Clod bl'. '^es will assuredly (unless perverted l)y man's misdirected ingenuity 
 and misappliei 1. wt r) l;!ess those on whom it is bestowed. 
 
 Under the figure , "-ingle cluster of vine-fruit which is all that exists to reward 
 the toil and expectatiu'is of the proprietor, and yet which will not be destroyed 
 because a blessing is with it, the God of Israel promises that, on account of His 
 servants' sake, few as those servants are, He will not destroy all the Jewish people, 
 but (ver. 9) will bring forth a seed out of Jacob, etc. The single cluster is good 
 and valuable as such, and therefore not to be destroyed. Let it not be forgotten 
 that by the process of converting th"" uuit of the vine and of the field into intoxi- 
 cating drinks, not only is their virtue as food effectually destroyed, but the new 
 ]iroduct springing from this destruction becomes a destroyer of mankind beyond 
 all that can be affirmed of sword, fire, and plague. 
 
 CiiAPTER LXV. Verse ir. 
 
 But ye are they that forsake the Lord, that forget my holy moun- 
 tain, that prepare a table for that troop, and that furnish the drink- 
 offering unto that number. 
 
 The drink-oefering unto THAT NUMisERj \lehr(t\y, lament fttimsa/ik, 'and 
 to Fortune a mixture'; Lxx., kai pkcrountcs tec ti'.chcc kcrasma, 'and filling to 
 Fortune a mixture'; V., et libatis super cam (Fortunani), 'and ye have made 
 libations over her (Fortune).' Aleiii was probably the name of some goddess 
 worshipped by the idolatrous Jews, to whom a mixture (tnimsahk), composed of 
 wine and other ingredients, was offered in sacrifice. 
 
 Chapter LXV. Verse 2a 
 
 There shall be no more thence an infant of days, nor an old man 
 that hath not filled his days : for the child shall die an hundred years 
 old ; but the sinner being an hundred years old shall be accursed. 
 
 The meaning evidently is that a time shall come when the term of childhood 
 shall be extended, because the age of manhood is prolonged; when the man who 
 j.ills short of an hundred years shall be judged to have cut short his days by some 
 kind of intemperance, — he shall be reckoned 'as accursed.' This possibility is 
 not only a doctrine of the Bible, but of science, as the following citations will 
 prove : — 
 
 "By me (Wisdom) thy days shall be multiplied, and the years of thy life shall 
 be increased" (I'lov. ix, 10, ll). 
 
ISAIAH, LXV. 21. 
 
 183 
 
 "There is good ground for believing," says the Census Report for 1851, "that 
 life may gradually be raised yet nearer to the complete natural lifetime. The 
 way is not closed to great and immediate ameliorations ; but as it has pleased the 
 Author of the universe to make the food of mankind chiefly the product of labour, 
 their clothing of skill, their intellectual enjoyments of education, their purest emo- 
 tions of art, so health and the natural lifetime of the race are, in a certain sense, 
 evidently to lie the creation of the intellect and theiuill ; and it is only with the observa- 
 tion, experience, science, foresight, i)rudence, and decisions of generations of men 
 at command, that the battle of life can be fought out victoriously to the end." 
 
 The realization of this ideal standard of longevity to any general extent must, 
 however, be indefinitely postponed until the personal and hereditary effects of 
 alcoholic indulgence are unknown — a social condition which never can be reason- 
 ably expected until the use of intoxicating liquo" as a beverage is abandoned, and 
 its pernicious sale prevented. The great majority of long livers have been either 
 abstainers from intoxicating drinks or users of them to a veiy limited degree. 
 Aged topers are rani: aves, and as no one professes to believe in tiie physical 
 harmlessness of deep drinking, it must be conceded that their term of years would 
 have been extended by abstemious habits. A striking confirmation of this action 
 of alcohol in abridging even a very protracted life was furnished in the case of Dr 
 Holyoke, of Salem, Massachusetts, who lived to a hundred years, but whose personal 
 friend (DrPierson) and bic-graphcr deponed before a select committee of the Massa- 
 chusetts legislature, that though Dr H. was 'never tempted to excess,' and drank 
 intoxicating liquors in small quantities only, yet "he died of the disease most 
 commonly produced by the use of ardent spirits and tobacco, an internal cncer. " 
 All the other viscera except the stomach were in a healthy state. Dr Picrson added, 
 " I am far from wishing to say anything to the discredit of the late Dr IJolyoke, 
 who was my personal friend, but if his great age is to be made an argument for 
 the moderate use of spirits, I desire that his scirrhous stomach should be put 
 alongside of it." [See the testimony of Josephus to the longevity of the Essenes, 
 quoted in this COM.ME.NTARY.] 
 
 Chapter LXV. Verse 21. 
 
 And they shall build houses, and inhabit them; and they shall 
 plant vineyards, and eat the fruit of them. 
 
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 And they shall plant vineyards, and eat the frijit of them. 
 Hebrew, vc-natu kvramivi z'tj-ahhlu piryain, 'and they have planted vineyards, and 
 have eaten their fruit' (the past form to be taken as the prophetic future); Lxx., 
 kai kataphuteiisonsin ampelbnas kai autoi phagontai ta gennccmata autun ; so theV., 
 et flantabinit vineas et comedent fructus carum, 'and they shall plant vineyards, and 
 shall eat their fruits.' 
 
 This prediction indicates the extensive use made of the fruit of the vine for pur- 
 poses of diet, the most useful apjiropriation of the grape, as of all other fruiis, 
 [See Note ou 2 Kings xviii. ^i.] 
 
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 [Jeremiah flourished about the year 600 B.C.] 
 
 tM << 
 
 li; 'I 
 
 
 
 Chapter II. Verse ar. 
 
 Yet I had planted thee a noble vine, wholly a right seed : how then 
 art thou turned into the degenerate plant of a strange vine unto me ? 
 
 A NOBf. vine] Hebrew, Jora/J', 'a sorak (superior) vine.' [See Notes on Gen. 
 xlix. II, ,\r " Isii. V. 2.] The Lxx., ampclon karpophoron, 'a fruit-bearing vine.' 
 
 The DiiiJENERATE PLANT OF A STRANGE VINE] Literally, 'the degenerate 
 Ijranches of the foreign vine. ' 
 
 Chapter V. Verse 17. 
 
 And they shall eat up thine harvest, and thy bread, which thy sor„ 
 and thy daughters should eat : they shall eat up thy flocks and 
 thine herds : they shall eat up thy vines and thy fig trees : they shall 
 impoverish thy fenced cities, wherein thou trustedst, with the sword. 
 
 They shall e.\t up thy vines and thy fig trees] Hebrew, yokal 
 s;aphmkah u-tcanahtliUka, ' they shall cat ihy vines and thy fig trees,' — tlanah 
 (fig tree), teanim (fig trees). 
 
 Chapter VI. Verse r. 
 
 O ye children of Benjamin, gather yourselves to flee out of the 
 midst of Jerusalem, and blow the trumpet in Tekoa, and set up a sign 
 of fire in lieth-haccerem : for evil appeareth out of the north, and great 
 destruction. 
 
 In Beth-HACCEREm] Hchrcw, a/-!>aM /inkkerem, 'in Beih-hnccerem,'/. c. 'in a 
 house of the vineyards' — the name of a town situated between Jerusalem and 
 Tekoa. [See Note on Neh. iii. 4.] 
 
 Chapter VI. Verse 9. 
 
 Thus saith the Lord of hosts, They shall throughly glean the 
 remnant of Israel as a vine : turn back thine hand as a grape- 
 gathertr into die baskets. 
 
'i 
 
 JEREMIAH, XIII. 12, 1 3. 
 
 185 
 
 They shall throughly gleax . . . as a vine] Hebrew, olcd yMelu 
 kag-gephcn, ' (as one) gleaning, tliey shall glean as a vine (is gleaned).' 
 
 Turn back thine hand as a grapegatherer into the baskets] Hebrew, 
 hosav yahdkah kt-votzdr al salsilloth. The grape-f atherer {botzar), i. e. he who cut 
 off the grapes from the vine, was constantly witlulrawing his hand from the vine 
 to the basket where the grapes were to \)t placed ; and this action is used by 
 Jeremiah to describe the frequency with which the invader would return to strip 
 Judah of its people and its possessions. 
 
 Chapter VII. Verse 18. 
 
 The children gather wood, and the fathers kindle the fire, and the 
 women knead their dough, to make cakes "o the queen of heaven, 
 and to pour out drink ofiterings unto other gods, that they may 
 provoke me to anger. 
 
 And to pour out drink offerings] Hebrew, v?-hassak nusahkim, 'and to 
 pour out libations. ' 
 
 Chapter VIII. Verse 13. 
 
 I will stirely consume them, sa'th the Lord: there shall he no 
 grapes on the vine, nor figs on the tig tree, and the leaf shall fade ; 
 and the things that I have given them shall pass away from them. 
 
 There shall be no grapes on the vine] Hebrew, aitt anahviin bag- 
 gcphcii, ' no grapes [grape-bunches] on the vine. ' 
 
 Chapter XII. Verse id. 
 
 Many pastors have destroyed my vineyard, they have trodden my 
 portion under foot, they have made my pleasant portion a desolate 
 wilderness. 
 
 My vineyard] Hebrew, kartni, 'my vineyard.' 
 
 Chapter XIII. Verses 12, 13. 
 
 12 Therefore thou shalt speak unto them this word ; Thus saith 
 the Lord God of Israel, Every bottle shall be filled with wine : and 
 they shall say unto thee, Do we not certainly know that ev y bottle 
 shall be filled with wine ? 13 Then shalt thou say unto them, Thus 
 saith the Lord, Behold, I will fill all the inhabitants of this lantl, even 
 the kings that sit upon David's throne, and the priests, and the pro- 
 phets, and all the inhabitants of Jerusalem, with drunkenness. 
 
 V. 11. Every bottle shall be filled with wine] Hebrew [twice], 
 
 kahl nCtvUl yinivialilld yay'ni, 'every skin-bottle shall be filled with wine.' The 
 Lxx. has (?.f/Y'.r ()///('.v, 'a i-kin-hng of wine'; Symmachus, krateer,^ bowl'; Aquila, 
 liigeaiioii, which reappears in tlic V., laguncula vim, 'a small flagon with wine.' 
 
 
i86 
 
 JEREMIAH, XIX. 1 3. 
 
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 V. 13. I WILL FILL . . . WITH DRUNKKNNESs] Hebrow, mviiialla . . . 
 shikkahroii, '(lam) filling with drunkenness.' Lxx., met/iusmati, 'with strong 
 drink.' V., ebridate, 'with inebriety.' Dr Henderson has this note: — "These 
 bottles are frequently of a large size. On entering the city of Tiflis, in 1821, the 
 author found the market-place full of such bottles, consisting of the skins of oxen, 
 calves, etc., distended with wine, the parts at which the head and legs had been cut 
 off having been closely sewed up, so as not to allow the liquor to ooze out. It is 
 from this custom that our English word 'hogshead' is derived, that term being 
 evidently a corruption of ox -hide." [Why not derived from hog's-hide ?] 
 
 What God says in this passage He will do, is to be taken as done providentially 
 in consequence of the guilty conduct of the Jewish people. Being addicted to the 
 intemperance Isaiah had predicted [see Note on Isa. xxviii. 7, 8], and of which 
 Jeremiah was an eye-witness six centuries before Christ, he warns them that their 
 self-induced drunkenness and idolatry would act with all the force of a divine 
 visitation. 
 
 Chapter XVI. Verse 7. , 
 
 Neither shall men tear themselves for them in mourning, to comfort 
 them for the dead; neitlier sliall men give them the cup of consola- 
 tion to drink for their father or for their mother. 
 
 The cup of consolation] Hebrew, /w /rt«/(7/?^wm, * a cup of consolations'; 
 Lxx., poteerioii eis paraklccsin, 'a cup for consolation'; i\it\,, potiitn calicis ad 
 consolandum, ' a draught of a cup for consolation.' 
 
 It appears that it had become a custom with the Jews to administer drink of some 
 kind to persons attending funeral rites. The prophet's allusion to the custom is not 
 to be regarded as a sign of his approval. Wakes are an imitation of, if not derivation 
 from, this ancient practice ; and the introduction of intoxicating liquors on such 
 occasions has had the most pernicious effects. Such cups of consolation have 
 frequently become cups of confusion. Religion proffers another and very different 
 cup to the bereaved and afflicted. 
 
 Chapter XVI. Verse 8. 
 
 Thou shalt not also go into the house of feasting, to sit with them 
 to eat and to drink. 
 
 The house of feasting] Hebrew, tivaith-mishtch, ' and a house of feasting. ' 
 
 Chapter XIX. Verse 13. 
 
 And the houses of Jerusalem, and the houses of the kings of 
 Judah, shall be defiled as the place of Tophet, because of all the 
 houses upon whose roofs they have burned incense unto all the host 
 of heaven, and have poured out drink offerings unto other gods. 
 
 And have pot- rep out drink offerings] Hebrew, vc-hassuk nhahkim, 
 "and to pour out Ubations.' 
 
JERKMIAII, XXV. 15 — 17, 27, 28. 
 
 187 
 
 Chai'Tkr XXIII, Verse 9. 
 
 Mine heart within me is broken becai; •" of the prophets ; all my 
 bones shake; I am like a drunken man, and like a man whom wine 
 hath overcome, because of the Lord, and because of the words of his 
 holiness. 
 
 Like a drunken man] Hebrew, k?-ish skikkor, 'like a man drunk' ; Tax., 
 hcs aiiccr suntctrimmows, 'as a vigorous man worn away'; V., quasi z'i> cbrtits, 
 'as a strong man drunk.' 
 
 And like a man whom wine hath overcome] Hebrew, uk-j^h'^r avahro 
 vavin, ' and like a strong man whom wine has overwhelmed (or oppressed). 
 From ahvar, 'to pass over,' comes the figurative sense of ' to overwhelm' a^bytiie 
 action of water. Lxx., kai hds anthropos sunechomenos apo oiiioit, 'and as a nia;i 
 overcome by wine.' The V., quasi homo madidus a vino, 'as a man sodtlen by' 
 wine.' 
 
 It is the strong man as well as the ordinary man who loecomes the prey of strong 
 drink. The signs of this conquest are the ' broken-down heart' and the 'shrinking 
 bones.' No other conqueror leaves deeper traces of his power than docs Alcohol, 
 to whom the strongest of men have succumbed. Indeed, none arc safe while this 
 enemy is admitted within the gates of the lips; excluding it, the weakest are secure. 
 In the contest (i Esdras iii. and iv.) between the three Persian guards of Darius, 
 as to who should indite the wisest saying, the one who wrote, ' Wine is strong 
 above other things,' is made to exclaim, "O sirs! how exceeding strong is wine! 
 It makes all men to err who drink it. It makes the mind of the king and of the 
 fatherless child, of the slave and the freeman, of the poor man and the rich, to be 
 all one; it inclines the mind to ease and mirth, and to remember neither sadness 
 nor debt, and it makes every heart rich, and causes forgetfulness of king and magis- 
 trate; and it makes everything to be spoken by talents [the Syriac has ' as by weight 
 talents ' ; the idea is that wine forces men to speak by a weight they cannot resist]. 
 And when they have drunk, they remember to love neither friends nor larethren ; 
 and in a little time they draw out their swords ; and when they have recovered 
 from their wine, they know not what they have done. O sirs I does not wine 
 excel all else, because it compels this to be done?" The one who wrote, 'The 
 king is strong above others,' defends his theme; but the prize is awarded to the 
 third, Zorobabel, who had written, ' Women are strong above all, but truth is 
 victorious over all things.' Had the question been, IVkiih is strongest /or ciil? 
 the verdict might have been different. 
 
 Chapter XXV. Verses 15—17, 27, 28. 
 
 IS For thus saith the Lord God of Israel unto me ; Take tlie wine 
 cup of this fury at my hand, and cause all the nations, to whom I 
 send thee, to drink it. 16 And they shall drink, and be moved, and 
 be mad, because of the sword that I will send among them. 17 Then 
 took I the cup at the Lord's hand, and made all the nations to drink, 
 unto whom the Lord had sent me. . . . a? Therefore thou shalt 
 say unto them, Thus saith the Lord of hosts, the God of Israel ; 
 Drink ye, and be drunken, and spue, and fall, and rise no more, 
 because of the sword which I will send among you. 28 And it shall 
 
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188 
 
 JEREMIAH, XXXT. 5. 
 
 he, if they refuse to take the cu]) at tliine hand to drink, i:hen shalt 
 thou say unto them, Thus saith the Lord of hosts; Ye sha"' certainly 
 drink. 
 
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 V. 15. Take the winecup of this fury at my hand] Hebrew, ^ai/i eth-kos 
 hay-yayin hakhiimah hazzoth miy-yahdi, 'take the cup of the wine (the cup of) 
 this licit (fury) from my liand.' The construction is peculiar. Dr Henderson 
 considers that in hay-yayin kakhdmali, 'the wine, the heat,' the khamah is taken 
 adjectively, as if we should say ' the ant^ry wine.' L.xx., labe to potccrion ton oiitou 
 tou akratoii toiitou ek cheiros moti, ' take the cup of this unmixed wine from my 
 hand. ' V. , sitme calucm vini fitroris hiijtis dc manu mea, ' take the cup of the 
 wine of this fury from my hand.' 
 
 V, 16. And they shall drink, and he moved, and be mad] Hebrew, 
 V(^-shahthu, vc-hithgoashii, vH-hithholahlii, ' and tliey have drunk, and have reeled, 
 and have become furious' (/. c. they will be so) ; Lxx. , kai piontai, kai excmountai 
 kai ekmanecsoiitai, 'and they shall drink, and vomit forth and be furious'; V., et 
 bibent et turhabuutur et insauient, ' and they shall drink and be confused and 
 become mad.' 
 
 No mention is made in this passage of mingling in this ' cup of fury ' any drugs 
 to render the intoxicating wine more heady and inflaming. The Lxx. , indeed, gives 
 to khaviah [heat = poison, or fury] the force of 'unmixed,' to indicate that the 
 wine is as strong as fermentation can make it. The art of ' fortifying ' fermented 
 wine with distilled spirit was reserved for a later age. The opinion that a liquor, 
 capaljle of representing calamities so dreadful, is at the same time suitable for daily 
 use, cannot too soon pass away from among sane men. The language of the verses 
 27 and 2S is full of warning. The symbol and instrument of their sin becomes the 
 symbol, and in part the instrument, of their overthrow. ' Drink and become sur- 
 charged' is the inexorable and irresistible mandate to those who have persevered 
 in wrong-doing. The cup of their pleasure is the sign of their punishment. This 
 is no arbitrary arrangement, for tliat which inflames is a fit symbol of Divine 
 wrath ; and that which debauches does, in the very nature of things, prepare the 
 debauched for destruction. ' Lust, when it conceives, brings forth sin : and sin, 
 when it is finislied, brings forth death.' 'There is a way which scemeth right 
 unto a man, but the end thereof are the ways of death. ' 
 
 [See Notes on Job xxi. 20; Psa. xi. 6; Ixxv. 8; Isa. li. 17, 22; Lam. iv. 21; 
 Ezek. xxiii. 31 — 34; Rev. xiv. 10, 19; xvi. 19; xviii. 6.] 
 
 Chapter XXXL Verse 5. 
 
 Thou shalt yet plant vines upon the mountains of Samaria : the 
 planters shall plant, and shall eat tlian as common things. 
 
 Vines] Hebrew, kh-ahmim, ' vineyards.' 
 
 And shall eat them as common things] Hebrew, v?-khill5lii, 'and shall 
 use (or appropriate),' i.e. they shall not have the produce of their vineyards 
 carried off by the invader, liut possess them for the purposes of sustenance and 
 commerce. 
 
JEREMIAH, XXXI, 12, I4, 25, 29, 30. 
 
 189 
 
 Chapter XXXI. Verse 12. 
 
 Therefore they shall come and sing in the height of Zion, and 
 shall flow together to the goodness of the Lord, for wheat, and for 
 wine, and for oil, and for the young of the flock and of the ' : 
 and their soul shall be as a watered garden ; and they shall not 
 sorrow any more at all. 
 
 For WHEAT, ANn for wine, and for oil] Hebrew, al dahgan, v^-al iirosk, 
 Tc-al yilzhar, 'and with corn, and witli vine-fruit, and with olive-and -orchard fruit.' 
 This famous triad of natural products reappears, significantly called ' the goodness 
 of the Lord,' the tithes of which were to be presented to Jehovah in grateful 
 acknowledgment of His mercies. Lx.x., I'pi gccn silou, kai oinon, kai karpo)t, 'and 
 upon a land of corn, and of wine, and of fruits.' This translation o{ yitzhar by 
 ' fruits,' instead of by 'oil,' shows that the Greek translator of this passage had a 
 perception of the breadth of meaning included under that collective term. V., 
 super fntinento, d vino, et olco, 'and upon corn, and wine, and oil.' 
 
 
 Chapter XXXI. Verse 14. 
 
 And I will satiate the soul of the priests with fatness, and my 
 people shall be sati.sfied with my goodness, saith the Lord. 
 
 And I WILL satiate] Hebrew, v^-rnmaithi, ' and I have satiated.' The verb 
 is rahvah. Lxx. vuthnsb, V. inebriabo, 'I will fill to the full.' [The words 
 ' shall be satisfied ' in the last clause of the verse are the rendering of another word, 
 yisbahu, from sah-ba, 'to satisfy,' used most frequently for being filled or satisfied 
 with food, as rahvah and shahkar are used of being charged or satiated with 
 drink.] 
 
 f," 
 
 'I 
 
 Chapter XXXI. Verse 25. 
 
 For I have satiated the weary soul, and I have replenished every 
 sorrowful soul. 
 
 I HAVE satiated] Hebrew, hh-Mithi, from rahvah, as above. 
 
 Chapter XXXI. Verses 
 
 ;a 
 
 39 In those days they shall say no more, The fathers have eaten a 
 sour grape, and the children's teeth are set on edge. 3° But every 
 one shall die for his own iniquity : every man that eateth the sour 
 grape, his teeth sha' , be set on edge. 
 
 V. 29. A SOUR grape] Hebrew, voscr, 'that which is sour'; — the word 'grape' 
 is supplied by A. V. Voser is collectively used of a bunch of berries or grapes, 
 well developed but not ripe. Lxx. omphaka (accusative of otnphax), V. uvani 
 accrbani, ' a sour grape. ' 
 
 V. 30. The sour grape] Hebrew, hav-voser, • the sour bunch.' 
 
IQO 
 
 JEREMIAH, XXXV. 
 
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 Chapter XXXII. Vf.rsk 15. 
 
 For thus saith the Lord of hosts, tho (iotl of Israel ; Houses and 
 fields and vineyards shall be possessed again in this land. 
 
 And VINEYARUS] Hebrew, ukh-ahmim, ' and vineyards (plantations).' 
 
 Chapter XXXII. Verse 29. 
 And the Chaldeans, that fight against this city, shall come and set 
 fire on this city, and burn it with the houses, upon whose roofs they 
 have offered incense unto Baal, anil poured out drink otferings unto 
 other gods, to provoke me to anger. 
 
 And pouREn out drink offerings] Hebrew, vMissiku nhahkim, 'and 
 poured out libations.' 
 
 Chapter XXXV. 
 
 I The word which came unto Jeremiah from the Lord in the days 
 of Jehoiakim the son of Josiah king of Judah, saying, 2 Go unto the 
 house of the Rechabites, and speak unto them, and bring them into 
 the house of the Lord, into one of the chambers id give them 
 wine to drink. 3 Then I took Jaazaniah, the son eremiah, the 
 
 son of Habaziniah, and his brethren, and all his so...., ...id the whole 
 house of the Rechabites ; 4 And I brought them into the house of 
 the Lord, into the chamber of the sons of Hanan, the son of 
 Igdaliah, a man of God, which 7ms by the chamber of the princes, 
 which 7oas above the chamber of Maaseiah the son of Shallum, the 
 keeper of the door : s And I set before the sons of the house of the 
 Rechabites pots full of wine, and cups, and I said unto them, Drink 
 ye wine. 6 liut they said, We will drink no wine : for Jonadab the 
 son of Rechab our father commanded us, saying, Ye shall drink no 
 wine, neither ye, nor your sons for ever : 7 Neither shall ye build 
 house, nor sow seed, nor plant vineyard, nor have any : but all your 
 days ye shall dwell in tents ; that ye may live many days in the land 
 where ye be strangers. 8 Thus have we obeyed the voice of Jonadab 
 the son of Rechab our father in all that he hath charged us, to drink 
 no wine all our days, we, our wives, our sons, nor our daughters; 
 9 Nor to build houses for us to dwell in : neither have we vineyard, 
 nor field, nor seed : 10 But we have dwelt in tent.s, and have obeyed, 
 and done according to all that Jonadab our father commanded us. 
 II But it came to pass, when Nebuchadnezzar king of Babylon came 
 up into the land, that we said. Come, and let us go to Jerusalem for 
 fear of the army of the Chaldeans, and for fear of the army of the 
 Syrians : so we dwell at Jerusalem, n Then came the word of the 
 Lord unto Jeremiah, saying, 13 Thus saith the Lord of hosts, the 
 God of Israel ; Go and tell the men of Judah and the inhabitants of 
 Jerusalem, Will ye not receive instruction to hearken to my words ? 
 saith the Lord. 14 The words of Jonadab the son of Rechab, that he 
 
JERK.MIAII, XXXV. 
 
 191 
 
 commar»(led his sons not to drink wine, are performed ; for unto this 
 dav they drink none, but obey their fatlier's comnianchnent : notwith- 
 standing I have spoken unto you, rising early and speaking; but ye 
 licarkened not unto me. is I have sent also unto you all my ser- 
 vants the piDphets, rising up early and sending them, saying, Return 
 ye now every man from his evil way, and amend your doings, and go 
 not after other gods to serve them, and ye shall dwell in tlie land 
 which I have given to you and to your flithers : but ye have not 
 inclined your ear, nor hearkened unto me. '6 Because the sons of 
 Jonadab the son of Rechab have performed the commandment of 
 their father, which he commanded them ; but this people hath not 
 hearkened unto nie : 17 Therefore thus saith the Lokd God of hosts, 
 the God of Israel ; Behold, I will bring upon Judah and upon all the 
 inhabitants of Jerusalem all the evil that I have pronounced against 
 them : because I have spoken unto them, but they have not heard ; 
 and I have called unto them, but they have not answered, is And 
 Jeremiah said unto the house of the Rechabites, Thus saith the 
 Lord of hosts, the God of Israel ; Because ye have obeyed the com- 
 mandment of Jonadab your fother, and kept all his precepts, and 
 done according unto all that lie hath commanded you : 19 Therefore 
 thus saith the Lord of hosts, the God of Israel ; Jonadab the son of 
 Rechab shall not want a man to stand before me for ever. 
 
 V. 2. The house of the Rechaiutes] Hebrew, haith hah-Rakahvim, 'the 
 house ( = family) of the Recliabites.' Lxx., cis oikoii Archahcin. V., ad (ionium 
 Rechabitarum. 
 
 And give them wine to drink] Hebrew, vH-hishqithah othani yayin, 'and 
 give them to drink wine.' So Lxx., potieis anions oinon; and V., dabis eis bibcre 
 viiiiiiii. 
 
 V. 5. Pots full of wine, and cups] Hel^rew, qcviim tnelaim yayin v!-kosoth, 
 ' bowls (or jars) full of wine, and cv;ns,' — the cups to be fdied from the jars ; Lxx., 
 kcramioti oinoii kai potccria, 'a vessel {amphora) of wine, and cups'; V., scyplios 
 plcnos vino ct caliccs, 'goblets filled with wine, and cups.' 
 
 Drink YE wine] Hebrew, shdhn yayin, 'drink ye wine.' So Lxx., picle oinon ; 
 and V. , bibifc' vinnm . 
 
 V. 6. We will drink no wine] Hebrew, /o nishleh yayin, 'we do not drink 
 wine.' The so-called future tense may here be filly regartled as an indefinite pre- 
 sent, the reply of the Rechabites being, ' We do not drink wine — it is our custom 
 not to drink wine,' with an implied resolution to persevere in the custom so well 
 approved by a long experience. Lxx. , on mec piomcn oinon, ' we surely may not 
 drink wine'; V., non bibemus vinitin, 'we will not drink wine.' 
 
 Jonadab the son ok Rechad] Hebrew, Yonahdab ben RHkav, 'Jonadab 
 son of Rechab.' The name 'Jonadab' signifies ' whom the Lord impels' ; while 
 Rechab \Rdkav, or Rdkab) signifies 'a horseman.' Ben, 'son,' has in Hebrew 
 a comprehensive range of meaning, and is often equivalent to 'descendant' on 
 the father's side. This passage does not, therefore, necessarily denote that Rechab 
 was Jonadab's own or immediate father, though he may have been either that or 
 a remote ancestor. 
 
 Ye shall drink no wine, neither ye, nor your sons for ever] Hebrew 
 
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 JEREMIAH, XXX. 
 
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 lo thishtti yayin, atein, 7ivtinaikem, ad ulahm, 'you are Jiot to diink wine, you and 
 your sons for ever.' 
 
 V. 7. Nor pj,\nt vinevardJ Hebrew, vi-kcrcni lo (liittahu, ' and a vineyard 
 ye are not to plant. ' 
 
 V. 8. To DRINK NO WINE. V. 14. NoT TO DRINK wine] The Hebrew in 
 each place is le-vilti shethoth yayin, ' so as not to drink wine. ' 
 
 V. 9. Vineyard] Hebrew, kerem. 
 
 V. 19. JoNADAB the SON OF ReCHAB shall not V7ANT A MAN TO STAND 
 BEFORE ME FOR EVEk] Hebrcw, lo yikkahrath ish le-Yonahdah ben-Rakab omad li- 
 f/ia.iai kahl hay-yahmim, • there shall not fail to Jonadab the son of Rechab a man 
 standing before me all the days ' ( = for all time). 
 
 The expectation of the Rechabites was to ' live long in the land wherein they 
 were strangers '; but the language of tlie prophet, as if with a foresight of the ruin 
 to fall upon the land and people, singularly changes, and becomes the vehicle of a 
 broader and more perpetual benediction. 
 
 T. Many questions ofi^reat interest are suggested by this chapter ; as, — 
 
 (1) Who were the Rechabites ? We read in i Chron. ii. 55, " And the families 
 of the scribes which dwelt at Jabez ; the Tirathites, the Shimcathites, and Suchath- 
 ites. These are the Kenites diat came of Hemath, the father of the house of 
 Rechat " The Rechabites, then, were a branch of the Kenite stock which sprang, 
 through M'dian, from Abraham and Keturah.* Hobab, the brother-in-law of 
 Moses, is considered by Aral)ian tradition as the head of the tribe, which divided 
 into the Hobabites and Rechabiti;s. Dr Wolff met, in 1836, the sheikh of the 
 'tribe of Hobab,' who spoke of the B'nee Arhab (children of Rechab) as another 
 branch of his descendants. The Kenites (Qaini in the I^^brew) were always the 
 friends and allies of the Israelites, and seem to have attenc ed them in the desert, 
 and to have entered Canaan with them ; but the claims t ecently set up for the 
 Kenites by Mr Bunsen, of liaving contributed to the Hel .ew monarchy its most 
 valuable elements, go far beyond the proof The tl?erry that David was of a 
 Kenite family involves consequences that insure its 'vjection. To sum up, the 
 Rechabites were a Kenite clan, and had embracea the fundamental principles of 
 Judaism. Jahn thinks they were 'proselyte? ji the gate' 
 
 (2) Who was Rechab the father of Jonadab? The name Rechab — 'rider,' 
 * cavalier,' or 'horseman' — is given in 2 Sam. iv. 2 to a leader of one of the two 
 bands enlisted in the cause of Ish-bosheth. These captains, Eaanah and Rechab, 
 were sons of Rimmon, a Benjamite. In Neh. iii. 14, mention is made of Malchiah 
 the son of Rechab. This Malchiah was ruler of part of Beth-haccerem, a town of 
 Judah, and he repaired one of the gates of Jerusalem at the time of the restoration. 
 The Rechab named in I Chron. ii. 55 is clearly identical with the Rechab of this 
 chapter. When his ancestor He.math (Hebrew, ' Khammath ') flourished is not 
 said. Re':hab was the father of Jonadab, and must therefore have lived above 
 three centuries before the date of the transaction here recorded. It is barely 
 
 • It is not to cur purpose to conjecture what relation these bore (if any) to the Nabateans, nain j(i 
 in the ancient bodk of Kutliaini, recently discove-ed by Frof. Chwolson, or to the Nibathicans of 
 Cen'...il Arabia, mentioned in the histo'-y of Itiodorns Sicuhis. See jip 178, 179, i\ tliis voluwc. 
 We merely nute that from the lenintcst antiiinity :<bstaincrs existed on physical, social, and 
 reli.nioiis grounds, anu that tlicir iii!liicnce was seen, within the historic period, in the Rechabites 
 o*" Scripture, aud in the Essoncs, 'Jhcrapciitu", Sabians, and kakusians of latei' times The 
 principle becaiiic invvo/en \, ith various forms of f.dth, and was , dopted from the Kakusians by 
 Rlolianinud, witli siicli marvellous .advantage to his mission and people (at that time very intein- 
 perate) that we may well wmider at the slackness of the Church in employing so potent an 
 auxiliary for its higher and holier objects. 
 
JEREMIAH, XXXV. 
 
 193 
 
 possible that he may have been a much earlier ancestor of Jonadab — some writers 
 ?-egarcling him as the same with Hobab, — but as the foundrr of a distinct 'house,' 
 or clan bearinj^ his name, he was more famous than many of his Kenite brethren. 
 His name of 'cavalier ' may have been given to him as a recognition of his military 
 prowess. One theory, broached by Boulduc, a learned writer of the sixteenth 
 century, would explain away from this passage a personal Rcchab. Proceeding 
 on the premiss that the name K?kcb (which differs only in the Masorite pointing 
 from Rdkab), signifying ' a chariot,' was borne by Elijah, and afterward by Elisha, 
 as the spiritual guardians of Israel, it is conceived that their disciples, 'the sons 
 of the prophets,' became known as the 'sons of Jie chariot'; and that the 
 Racm\b or Recheb of whom Jonadab is said to have been the son, was not any 
 Kenite father, but Elisha, th'' spiritual Recheb of Israel. A Jewish tradition re- 
 presents Jonadab as a disciple of Elisha ; but why should he have been singled out 
 as a ' son of Kechab ' if the designation would have been equally applicable to all 
 tlic members of the prophetical school of Elijah and Elisha? The Rechab of 
 Jeremiah we may accept as a Kenite chief, and perhaps the immediate father of 
 Jonadab. 
 
 (3) Who, then, was Jonadab? If, as tliere is no reason to doubt, this Jonadab is 
 the same with the 'Jonadab the son of Rechab ' mentioned in 2 Kings x. 15, 16, 
 23, we have indisputable evidence that he lived in the time of Ahab, Jehoram, 
 and Jehu, kings of Israel, and was in the vigour of his manhood about li.c. 880, 
 or nearly three hundred years before the date of tlie transaction named in this 
 chapter. The remarkable interview between Jonadab and Jehu is described in 
 terms evincing the high social position occupied by the former, and the desire of the 
 latter to enlist him in his pretended enterprise of ' zeal for Jehovah. ' While head of 
 his paternal clan, much of his unl)ounded influence over it was probably derived from 
 his well-tried sagacity and courage. The Rechabites may have begim to forsake 
 the nomadic life of their Kenite brethren, and to follow the habits common in the 
 cities of Palestine, He discerned the peril attendant upon this course, and there- 
 fore enjoined a mode of life altogether different. " Ye shall drink no wine, 
 neither ye, nor your sons for ever : neither shall ye build house, nor sow seed, n^r 
 plant vineyards, nor have any : but all youi days ye shall dwell in tents ; /Aai ye 
 may live many days in the land ■where ye be strangers. '' They were, in short, to 
 resume the pastoral, migratory life of their ancestors, and to unite with this a rule of 
 iuik'\ii)le abstinence from wine. His ol)jeet was at once social, 'sanitary, and moral, 
 rendering necessary the removal of his tribe from the intemperance aud general 
 corruption which so long continue! to pervade the town populations of I? -".el and 
 J'ulaii. He thus aimed to insure for then- the Divine favour, and (as the result of 
 both spiritual and natural laws) their jihysical longevity and tranquil residence in 
 the land. The note in Pagsters' Treasury Bible' is a mixture of just and of hasty 
 reflection : — "Jonadab, a man of fervent zeal for the pure «'orship of God, had 
 probably practised these niles himself; and having trained up his children to 
 habits of abstemiousness, he enjoined tliem and their jioslerity to adhere to the:n. 
 In these regulations he seems to have lunl no religious, but merely a prudential 
 view, as is intimated in the reason annexed to them, ' that ye may live many days 
 in the land where ye be strangers.'" Now in Deut. iv. 40, and other jilaccs, 
 'living long in the land' is the blessing attached to obedience to the Divine ci.m- 
 \i".ancl, and Jonadab, as a devc ut man, was desirous that this blessing should be 
 iiiheiiled by his family tlirough ouccessivc generation i. The editor, as tlie next para- 
 graph shows, cannot deny that the whole purport of the institution was a religious 
 "one, namely, that Arabians or foreigners might live amongst the Jews as perpetual 
 
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 JEREMIAH, XXXV. 
 
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 'strangers,' accepting for their compensation the knowledge of the Jewish law, and 
 the Divine truth a= it should come to the Hebrews, from whose civil privileges 
 they were voluntarily excluded. " And this would be the natural consequence of 
 o])serving these rules, for their temperate mode of living would very much con- 
 tribute to preserve health and prolong life, and tliey would avoid giving umbrage 
 or exciting the jealousy and envy of the Jews, who might have been provoked by 
 their engaging and succeeding in the principal business in which they themselves 
 were engaged — agriculture and vine-dressing — to expel them from their counti7, 
 by which thty would have been deprived of the religious advantages they enjoyed." 
 The prohibition against wine extended to all yay- xi in the case of the Nazarites, 
 whom Jonadab perhaps had in view), so that the possibility of error might be 
 excluded. It may be confidently assumed that shakar wo ,o involved in the 
 proscription. 
 
 II. The fidelity 7wth which the Rechabites adhered to the regulation of abstinence 
 from 7vi)i:; instituted by Jonadab, is forcibly presented in this narrative. 
 
 (i) It was of long duration, having continued for three centuries at the least. 
 Their abstinence had grown into an easy and hereditary custom. 
 
 (2) It was, nov.'cer, no blind and unreasoning conformity to precedent, springing 
 from respect to their great ancestor's memory, of whom the>' were justly proud ; but 
 was sustained by the constuiit experience of the benefits it secured. They learnt that 
 Jonadab ' ad given them wise counsel, and their veneration for his character was 
 thus perpetually renewed from a sense of the advantages continuously accruing. 
 Though from stress of circumstances their nomadic life had to be intermitted, and 
 was perhaps never resumed by the entire tribe, they remained inllexible as to 
 abstinence from wine, which precept was evidently regarded as the essential pivot 
 of the ancestral institution. 
 
 (3) It was proof against an unexpected and peculiar trial. Unknown to them- 
 selves they were selected by God to act out a parable for the reproof of tlieir allies, 
 tl-'e Jetvish people. He who knew all hearts knew their fidelity ; and the trial to 
 which He put them was severe, but not greater than they could bear. We can 
 imagine their cuiiosity when tliey were visited by Jeremiah tiie propliet, and 
 invited to accompany him, for a purpose not yet declared. Responding to his 
 call, Jaazaniah, the then head of the clan, with his brethren and sons, and the 
 whole ' house ' of the Recliabites — that is, all the male adults — accompanied the 
 jirophet into one of the large chaml)ers surrounding the naos or temple ; and being 
 assembled there, how would their curiosity change to astonishment when Jeremiah, 
 having filled the vessels and cups full of wine, addressed to them the exhortation, 
 'Drink ye wine'! Observe, Jeremiah does not use tlie binding formula 'Thus 
 saith the Lord,' neither does he urge fallacious reasons for drinking, or direct his 
 inlluence to induce them to drink. He tests t?'em, but he does not solicit or tempt. 
 Perplexed, no doubt, at discovering the purpose for which they were convened, 
 they yet replied with dignity and firmness 10 the prophet, and the interview closed. 
 They would learn soon .Jterv/ards the real olject f.)r which tliey had been a' jem- 
 l)led, and their faith in their father's wisdom and their gratitude to the God of" 
 Israel would be enhanced when Jeremiah, paying tJiem a second visit, uttered the 
 benediction which he had been commanded to pronounce. 
 
 HI. The blessing may be regarded in relation to the past and the future. 
 
 (l) Why was it bestowed? The answer is 'upplied by verses 16, 18, 19 ; hi f a 
 further inquiry arises : Was tlie blessing given solely on account of the obedie.ice 
 of the Rechabites? or had it respect to the nature of the ronimand obeyed ? A 
 careful examination of the narrative will lead to a rejection of both the extrci/'e 
 
JEREMIAH, XXXV. 
 
 195 
 
 opinions that have been held : by some, that the obedience alone, irrespective of 
 the suOj.^.- matter, was approved; and by others, that the benediction was given 
 princip'Uly, or exclusively, on account of the thin^ commanded. Unless we 
 can imagine that God would bless obedience to a sinful or foolish precept, by 
 whomsoever enjoined; or that He would have selected for His special approval 
 obedience to a rule neutral in its moral character, or observed from superstitious 
 motives, or from mere tyranny of custom, we may reasonably conclude that this 
 example was expressly chosen because it suited in all 'espects the Divine intention, 
 viz., to contrast the laudable fidelity of the Rechabites to a wholesome civil regu- 
 lation of their earthly father, with the shameful unfaithfulness of the Jewish people 
 to the spiritual authority of their all-wise and heavenly Parent. 
 
 (2) What the blessing included, is defined by the promise that there should never 
 fail a descendant of Jonadab to stand before the Lord. The usual signification 
 attached to these words is that of perpetuated existence, — a prophecy that the house 
 of the Rechabites should never become extinct. Professor Plumptre [Art. ' Re- 
 chabites 'in Smith's ' Dictionary of the Bible,'] argues that the phrase 'to stand 
 before me' (Jehovah) is to be taken in the sense which it bears in numerous other 
 passages — that of ministering or serving ; and hence that the promise was one of 
 religious privilege, to be enjoyed by the family that had given such distinguished 
 evidence of fidelity to their honoured ancestor. Having been faithful in compara- 
 tively a small thing, they were to be entrusted with a more excellent commission. 
 It cannot certainly be contended that the phrase 'to stand before,' either God 
 or man, has in Scripture the exclusive sense of ' to minister' ; yet tliere are several 
 singular facts cited by Professor Plumptre which make it not imjM-obable that the 
 Rechabites, both before and after the Captivity, were associated with the service of 
 the Holy Place. According to one Jewish tradition, there were intermarriages 
 Ijetween the daughters of the Rechabites and the Levilical trii)e. 'I'iie name 
 of Rechabite continued to be remarkably associated with that section of the Jews 
 whose morality was the purest, and who were among the first to favour the Christian 
 faith. Eusebius quotes from Ilegesippus a statement, that while James the Just, 
 supposed to be the Lord's brother. Bishop of Jerusalem and author of 'The General 
 Epistle of St James,' was being stoned, "one of the priests of the sons of the 
 Rechabites mentioned by Jeremiah the prophe*: crieil out, protesting against the 
 crime." Epiphanius refers this protest to Symeon, a brother of James. Mr 
 Plumptre adds, "We may accept him [Ilegesippus] as an additional witness to 
 the existence of the Rechabites as a recognised body up to the destruction of Jeru- 
 salem, sharing in the ritual of the temple, partly descendetl from the old 'sons of 
 Jonadab,' partly recruited by the incorporation into their ranks of men devoting 
 themselves, as did James and Symeon, to the same consecrated life." If tiie 
 Rechabites were united wiih the Jewish people before the destruction of Jerusalem, 
 the prophecy may be considered as still in course of fulfilment, by tlieir having 
 blended with the Jewish race, though now lost to our view as a distinct body 
 of worshippers. 
 
 (3) Wh.^ther the above theory be accepted or not, it is still open to us to construe 
 the special blessing on the Rechabites in the sense of perpetuated existence, as a 
 promise that, amidst the mutations of empires and tlestruction of tribes, the family 
 of Jonadab siiould never become extmct. It would not be necessary to our faith 
 in this word of the Most High, to prove the preservation of tiie Recliabites under 
 a separate name, for witliout this separation the jjromise might he carried out to 
 the letter. Yet evidence of the kind alluded to cannot fail to be of peculiar 
 interest; and such evidence exists, lienjamin of Tudela, a traveller of the twelfth 
 
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 JEREMIAH, XXXV. 
 
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 century, mentions that near El Jubar he found Rechabites who were Jews to the 
 number of 100,000, who abstained from wine, and were governed by a prince, 
 Salomon han-Nasi, who traced his genealogy to the house of David. In modern 
 times, Arabs claiming to be verital:ile descendants of Jonadab have been seen. 
 About the year 1824 Dr Wolff, when on a mission to his Jewish brethren and 
 others in the East, was travelling over the vast plains of Mesopotamia with a 
 caravan 5,000 strong, and while he was preaching "a Bedouin cavalier ap- 
 proached. Dismounting from his horse, he passed through the crowd till he came to 
 Wolff, when he looked in his liible, and to Wolff's greatest surprise he began to 
 read Hebrew. Wolff asked him 'who he was.' He replied, 'I am one of the 
 descendants of Hobab, Moses' brother-in-law, and of the branch called the B'nec- 
 Arhab, children of Recliab, who live in the deserts of Yemen. We drink no wine, 
 plant no vineyards, sow no sf^ed, and live in tents. And thus you see how the 
 prophecy is fulfilled, 'Jonadab the son of Rcchab shall not want a man to stand 
 before Me for ever.' Saying this he rode off, leaving behind him the strongest 
 evidence of the truth of Sac. '^d Writ. " In 1836, when in Arabia, Wolff was told that 
 the IJ'nee-Arhab were besieging the town of Sanaa. Riding on to that town he 
 was quickly surrounded by these sons of the desert. " Then both they and Wolff 
 dismounted, and sitting down with thom, he told them that he had seen, twelve 
 years back, one of their nation in Mesopotamia, Moosa byname. Rechabites. — 'Is 
 your name Joseph Wolff?' Wolff. — 'Yes.' They embraced him, and said they 
 were still in possession of the Bible which he lad given to Moosa. Thus Wolff 
 spent six days with the children of Rcchab. 1 hey drink no wine, and plant no 
 vineyard, and sow no seed, and live in tents, and remember good old Jonadab, the 
 son of Rechab. And Wolff found in their company children of Israel, of the tribe 
 of Dan, who reside in Ilatramawt. The children of Rechab say, 'We will fight 
 one day the battles of the Messiah.'" — (Travels and Adventures of Dr Wolff, 
 Edit. 1861, pp. 195 and 508.) Signer Pierotti, in a paper on 'Recent Notices 
 of the Rechabites,' read at the meeting of the British Association (October, 1862), 
 states that he met with a tribe of that name near the Dead Sea. They had a 
 riel)rew Bible, and said their prayers at the tomb of a Jewish rabbi. It is not 
 imjirobable that while a portion of the tribe settled down in the Holy Land, and 
 ([uickly merged in the Jewish people, a still larger number resumed their desert 
 life, who retain their identity, and the memory of their origin, down to this day. 
 
 IV. Among the lessons inferrible from the narrative, as a whole, may be 
 enumerated the following : — 
 
 1. That abstinence, for physical and moral ends, from intoxicating liquors, is, 
 at least, lawful, not foolish or sinful. 
 
 2. That such abstinence is, in fact, favourable to health and moral purity. 
 As to health, the experience of the Rechabites is invaluable for all ages. This rule 
 preserved them from all the admll!edly iiarmful effects of intemperance, and from 
 those injuries — less recognised, but equally rea' — to constitutional vigour and stamina 
 induced by habitual 'moderate' drinking. As to moral purity, — in rendering 
 drunkenness impossijjle, what a Hood of all the vices was diverted from this tribe ! 
 and what aids to moral self-control and culture were afforded to its members ! 
 Dr Guthrie has well said, " Hajipy family! — of how few, if any, of ours could 
 it be said?— in which, for three hundred yer.j, there iiad never been a drunkard to 
 break a mother's heart, to bring shame over those who loved him, and to fill a 
 dishonoured grave ! Such was Jonailab's, and such how many sad mourners have 
 wished that theirs had been so ! Holding prevention to be belter than cure [or 
 attempt at cure], and that, as all experience proves, it is much easier to keep 
 
JEREMIAH, XL. 10, 12. 
 
 197 
 
 people out of temptation than save them in it, Jonadab, when enjoining his 
 liescendants to drink no wine, seeks to protect them from temptation, forbidding 
 them — though they might have used the fruit of the vine in many other ways than 
 drink — to plant a vineyard. Pe.ice of conscience and purity of mind turn much 
 more on our avoiding tiian [in courting wilh the hope of] resisting temptations. 
 It is wiser, if it be possible, to flee than to fight them ; a g'eat truth taught us by 
 a higher authority than Jonad.ab. It stands embodied in the Lord's Prayer — and 
 that not the least important of its petitions, — ' Lead us not into temptation.' " 
 
 3. That when practised from a principle of duty, fidelity to abstinen>-:e is approved 
 by God. And well it might, when we reflect on the circumstances of this noble 
 example, which we are invited to follow with such incomparably less sacrifice. 
 They willingly, nay, joyfully, gave up many of the ordinary ambitions and privileges 
 of citizens, that they might secure 'the one thing needful,' and dwell as strangers 
 with those who had the light of Divine truth ; and for this end, at tliis expense, 
 these Arabian truth -seekers also abstained from all wine. Would that, in the 
 modern Church, we had more persons like-minded, willing, for the sake of the 
 world's progress, and of the truth by which the world must be saved, to sacrifice even 
 the love of a little liquor, and thereby secure for themselves, their families, and their 
 neighbours, exemption from the manifold miseries and pollutions of intempei.ince ! 
 
 4. That it is better to remain faithful to this abstinence, and to every practice 
 l)roved to be safe and salutary, than to deviate from it at the persuasion even of 
 men eminent for their position or personal worth. Jeremiah's act gives no sanction 
 to the temptations so commonly addressed to abstainers to induce a violation of 
 their principle and pledge ; for that act was directed by the Almighty, who foresaw 
 the issue. But the example of the Rechabites is a confirmation of true principle, 
 and a stimulus to consistency under trial. They ■< Id not deviate from their 
 proved wholesome rule of life, though the wine hau been stored in the temple, 
 though it was set before them in holy vessels by the greatest prophet of the day, 
 and though that prophet himself invited (mark! he did not press) them to partake. 
 They anticipated Paul's declaration as to 'a messenger from heaven' teaching 
 any doctrine contrary to fa>.i, preferring wise consistency to temporary indulgence, 
 and the verdict of experience to the voice of apparent 'authority.' Most nobly 
 does their conduct compare with a not infrequent desertion of the Temperance 
 cause because the wine-cup has been associated with the hand of friendship, the 
 smile of beauty, the seal of fashion, or the solicitation of sensuous desire. Let 
 vigilance and pr.iyer (to which abstinence lends its aid) be ever exercised on the side 
 of truth, and the time can never arrive when a courteous and dignified but 
 inflexible refusal to drink intoxicating liquor will pass witho it reward. 
 
 
 
 Chapter XXXIX. Verse 10. 
 
 But Nebuzar-adan the captain of the guard left of the poor of the 
 people, which had nothing, in the land of Judah, and gave them 
 vineyards and fields at the same time. 
 
 Vineyards] Hebrew, k&rahmim. 
 
 C II AFTER XL. Verses 10, \i. 
 10 As for me, behold, I will dwell at Mizpah, to serve the Chalde.ins, 
 
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 198 
 
 JEREMIAH, XLVIII. II, 12. 
 
 which will come unto us : but ye, gather ye wine, and summer, fruits 
 and oil, and put t/iem in your vessels, and dwell in your cities that 
 ye have taken. . . . la Even all the Jews returned out of all places 
 whither they were driven, and came to the land of Judah, to Gedaliah, 
 unto Mizpah, and gathered wine and summer fruits very much. 
 
 V. 10. Gather ye wine] Hebrew, ts/>/iu yayin, 'gather ye wine'; Lxx., 
 suftagagete oinon, 'gather ye wine'; V., colligete vindemiam, 'collect ye vintage-fruit.' 
 
 V. 12. And gathered wine] Hebrew, vay-yacispku yayin, 'and they gathered 
 wine'; T. of Jonathan, khamrah, 'wine'; Lxx. kai siineegagon oinon, V. et 
 colligerunt vinum, 'and they gathered wine.' The V. varies from vindctniam (ver. 10) 
 to vinum (ver. 12) in its rendering oi yayin; but both vinum and oinos are terms 
 sometimes applied by classic writers to the fruit of the vine — whether figuratively, 
 or as the relic of a more ancient and popular usus loquendi, cannot now be certainly 
 determined. As to yayin, its etymology plainly distinguishes it from tirosh, but 
 that it should have been used by Gedaliah (ver. 10) in a mattei'-of-fact construction as 
 synonymous with tirosh (vintage-fruit), and that it is again used by Jeremiah 
 historically (ver. 12), indicates the absence of the modern prejudice, 'tliat the liquid 
 fruit of the vine is not wine till it is fermented ' ! 
 
 There is one passage as to oinos, in an ancient Greek author, which is the exact 
 parallel to Gedaliah's use of the Hebrew yayin. It is preserved in Athenoeus 
 (book vi., sect. 89), being an extract frc.n the 'Voyage' of Nymphodorus, the 
 Syracusan, who lived before Christ 320 — "At the time of festivals, he [Drimacus 
 the General] went about, and took wine from the fields — ck ton agron oinon, — and 
 such animals for victims as were in good condition. " No one, we suppose, can 
 carry prejudice so far as to impose upon himself the belief that fermented and 
 bottled wine was thus ' taken from the fields.' 
 
 Chapter XLVI. Verse ic. 
 
 For this is the day of the Lord God of hosts, a day of vengeance, 
 that he may avenge him of his adversaries : and the sword shall 
 devour, and it shall be satiate and made drunk with their blood : for 
 the Lord God of hosts hath a sacrifice in the north country by the 
 river Euphrates. 
 
 And made drunk with their blood] Hebrew, vi-rav-thah mid-dahmahm, 
 'and be surcharged with their blood'; Lxx., viethusihcesetai ; V., inebriabitur, 
 [See Notes on Deut. xxxii. 42; Isa. xxxiv. 5, 8; xlvi. 26.] 
 
 m\ 
 
 Chapter XLVIII. Verses ii, 12. 
 
 n Moab hath been at ease from his youth, and he hath settled on 
 his lees, and hath not been emptied from vessel to vessel, neither hath 
 he gone into captivity : therefore his taste remained in him, and his 
 scent is not changed. la Therefore, behold, the days come, saith the 
 Lord, that I will send unto him wanderers, that shall cause him to 
 wander, and shall empty his vessels, and break their bottles. 
 
JEREMIAH, XLIX. 9. 
 
 109 
 
 He hath settled on his lees] Hebrew, 7'e-shoqal hu el shl'mahrahv, 'and 
 he has settled himself upon his lees'; Lxx., kai pepoithos een cpi Ice doxee aiilou^ 
 ' and he has relied upon his glory ' ; \,, et re</itiez'it in ficibus suis, ' and he has 
 settled on his dregs.' 
 
 By a powerful image sensual Moab is compared to wine that had not been dis- 
 turbed since it was put into its first vessel ; and the threatening goes forth that he 
 shall resemble not only wine transferred from one vessel to another, but wine 
 which runs out and is lost, because the vessels containing it are emptied and 
 broken. [See Note on Zeph, i. 12.] 
 
 Chapter XLVHI. Verse 26. 
 
 Make ye him drunken : for he magnified himself ?iga\x\?,\. the Lord : 
 Moab also shall wallow in his vomit, and he also shall be in derision. 
 
 Make ye him drunken] Hebrew, hishkini, 'make him dnmk'; Lxx., vie- 
 thusate aiiton ; V., inebriate cum. The subsequent allusion to the state of Moab 
 indicates the intoxicating nature of the drink he is supposed to have swallowed. 
 The Moabites were reputed an intemperate people, and some \vriters have fancied 
 a connection of this propensity with the circumstances under which the founder of 
 the nation traced his descent from Lot. 
 
 Chapter XLVHL Verses 32, 33. 
 
 32 O vine of Sibmah, I will weep for thee with the weeping of 
 Jazer : thy plants are gone over the sea, they reach even to the sea of 
 Jazer : the spoiler is fallen upon thy summer fruits and upon thy 
 vintage. 33 And joy and gladness is taken from the plentiful field, 
 and from the land of Moab ; and I have caused wine to fail from the 
 winepresses : none shall tread with shouting ; their shouting shall be 
 no shouting. 
 
 V. 32. O vine of Sibmah] Hebrew, hag-gcphen Sivmah, 'the vine of Sibmali.' 
 For 'vine,' the Lxx. has ampclos ; the V., vinea. [vSee Note on Isa. xvi. 6.] 
 
 And upon thy vintage] Hebrew, re al-betzirak, 'and upon thy cutting '= 
 the fruit of the vine cut off when ripe. Lxx., epi trugcetais sou, 'upon thy vintage- 
 men'; v., et (super) vindemiam titain, 'and upon thy vintage-fruit.' 
 
 V. 33. And I have causi:d wine to fail from the winepresses] 
 Hebrew, ve-yayin miqaTiin hishbati, 'and wine from the presses I have made to 
 fail'; Lxx., kai oinos een epi lecnois sou, 'and wine was in thy presses'; V., et 
 vinum de torculanbus sustuli, 'and I have removed wine from thy presses.' 
 
 Chapter XLIX. Verse 9. 
 
 If grapegatherers come to thee, would they not leave sovie gleaning 
 grapes? if thieves by night, they will destroy till they have enough. 
 
 m 
 
 Grapegatherers] Hebrew, botzSrim, ' cutters '=: those employed to cut off the 
 
 'if 
 
 tSaJL/ 
 
20O 
 
 JEREMIAH, LI. "J, 39, 57. 
 
 \:^ 
 
 i' ! 
 
 t"! \ 
 
 \ 
 
 Hi;-; 
 1 .11.1 
 
 ■ "" I » 1; 
 
 It hi I 
 
 grapes at the vintage season; Lxx., trugcetai, 'vintagers'; V., vindentiatorcs, 
 ' vintage-men.' 
 
 Some gleaning grapes] Hebrew, olCilolhy 'gleanings'; Lxx., ka/aicimma, 
 'a remnant'; V., racemum, 'a cluster.' 
 
 Chapter XLIX. Verse 12. 
 
 For thus saith the Lord ; Behold, they whose judgment 7tfas not to 
 drink of the cup have assuredly drunken; and art thou he that shall 
 altogether go unpunished ? thou shalt not go unpunished, but thou 
 shalt surely drink 0/ it. 
 
 The figure here, as in chap. xxv. 28, is that of a cup of retribution — intoxicating 
 and prostrating — prepared by God for evil-doers ; and which, despite their sell- 
 confidence — even where, as in the case of the Jews, they relied upon their 
 Abrahamic relationship — they would be constrained to drink up. 
 
 Chapter LI. Verse 7. 
 
 Babylon hath been a golden cup in the Lord's hand, that made all 
 the earth drunken : the nations have drunken of her wine ; therefore 
 the nations are mad. 
 
 That made all the earth drunken] Hebrew, vieshakhereth kahl hah- 
 ahretz, 'making drunk all the earth'; Lxx., victhnskon ; V., inebrians. 
 
 Of her wine] Ileuicv.', iniy-yaynah, 'from her wine'; Lxx., apo ton oiiiou 
 autees ; V. , de vino ejus. 
 
 Are mad] Hebrew, yithholeltt, 'were infuriated'; Lxx., esaleuthcesan, 'were 
 shaken' (convulsed); V,, commotiE sunt, 'have been perturbed.' 
 
 The image of an intoxicating potion is again presented, and though the cup is 
 'golden,' the effects are not less destructive. 
 
 Chapter LI. Verses 39, 57. 
 
 39 In their heat I will make their feasts, and I will make them 
 drunken, that they may rejoice, and sleep a perpetual sleep, and not 
 wake, saith the Lord. ... 57 And I will make drunk her princes, and 
 her wise men, her captains, and her rulers, and her mighty men : and 
 they shall sleep a perpetual sleep, and not wake, saith the King, 
 whose name is the Lord of hosts. 
 
 V. 39, In their heat] Hebrew, be-khummahm, 'in their heat'— the heat, says 
 Geseniu.s, 'arising from wine '; Lxx., en tee thcrmasia auton ; V., in colore eorutn. 
 
 And I WILL make them drunken] Hebrew, vH-hishekkartim, 'and have 
 caused them to be drunk '; Lxx., kai met huso nutans ; V., ct incbriabo cos. 
 
 That they may rejoice] Hebrew, lH-tnaan ya-alozu, 'that they may exult' 
 Lxx., hopos karuthosin, 'that they may be stupefied'; V., ut sobiantur, 'that they 
 may be made senseless. ' 
 
 And sleep a perpetual sleep] Hebrew, vS-yashnu shUnath olahm, 'and 
 sleep a sleep for ever.' 
 
JEREMIAH, LII. 1 6. 
 
 201 
 
 V. 57. And I WILL make drunk] Hebrew, vS-hishekkarti, 'and I will make 
 drunk, ' 
 
 Here God speaks, not as ordaining causes, but as connecting causes witli efiocts. 
 How this prophecy was fulfilled, secular history testifies. [SeeNoteonDan. v. 1,30.] 
 
 Chapter LH. Verse 16. 
 
 But Nebuzar-adan the captain of the guard left certain of the poor 
 of the land for vinedressers and for husbandmen. 
 
 
 P 
 ,,„.1| 
 
 : s-i 
 
 For vinedressers] Hebrew, n-korcmim, 'for vincyarders.' 
 
 I \ 
 
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 i ' W 
 
 
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 1 .H^ 
 
 
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THE BOOK OF THE 
 
 LAMENTATIONS OF JEREMIAH. 
 
 i ill.; 
 
 I:: 
 
 ■' ni;-; 
 
 , "Si: 
 
 •lit 
 
 *Il|, 
 
 Chapter I. Verse 1$. 
 
 The Lord hath trodden under foot all my mighty men in the midst 
 of me : he hath called an assembly against me to crush my young 
 men : the Lord hath trodden the virgin, the daughter of Judah, as in 
 a winepress. 
 
 In a winepress] llchrew, ga(A, 'the press.'* The marginal reading is, 'the 
 winepress of the virgin.' Others propose, 'the Lord hath trodden the winepress 
 as it respects the virgin. ' 
 
 Lxx. and V. have 'the Lorf^ to the virgin daughter of Judah has trodden the 
 winepress. ' 
 
 Chapter II. Verse 12. 
 
 They say to their mothers, Where is corn and wine ? when tliey 
 swooned as th. wounded in the streets of the city, when their soul 
 was poured out into their mothers' bosom. 
 
 "Where is corn and wine ?] Hebrew, ayyd dahgan vak-yayhi, ' where is corn 
 and wine?' Yayin here seems (as in Jer. xl. 10, 12) to be substituted for iirosh, 
 which in other places is uniformly connected with dahgan. In a country where 
 grapes are an article of daily food it is natural that children should be described 
 as crying out for them in the streets during a time of famine, especially since thirst 
 would be equally allayed by sucking the grapes. Congruity and probability are 
 alike shocked by s-.'oposing that little children would cry to their mothers for 
 intoxicating drink because of the want of food and water ! Lxx. , poti seitos kai 
 oinos, 'where is corn and wine?' V., ubi est triticiim et vinum? 'where is wheat 
 and wine?' — the Syriac adds, 'and oil.* 
 
 Chapter III. Verse 15. 
 
 He hath filled me with bitterness, he hath made me drunken with 
 wormwood. 
 
 * It is to be noted, however, that this word is of wider life than 'press.' As Dindorf says, 
 " the Hebrews truly distinguished gath into two parts ; the .*irst they called gath higlier, the 
 o\hiiv gatk Imver. The first is the place in which the grapes were trodden, the wine (vinum) 
 flowing into a iucus beneath, through a tube." 
 
LAMENTATIONS, IV. /. 
 
 203 
 
 He hath made me drunken with wormwood] tlchrew, hi n^ani la-anah, 
 'he hath satiated me with wormwood.' Rahvah here reappears, and answers to 
 /tisbiaui, ' he hath filled me ' (from sa/iia), in the first member of the sentence. 
 
 J. G. Kohl, in his 'Travels in Austria,' notices a wine-of-wormwood in these 
 terms: — "On Mount Badalschon, north of the Flatten See, a kind of 'wine- 
 decoction' is made, known as ' Hadatschon Wormwood,' and as renowned in 
 Hungary as the Tokay Essence. To make it, the juice is boiled with certain herbs. 
 The same thing is done with the best of the Schomlau grapes, to produce ' Schomlau 
 WormwooJ '"—(P. 374, Lond., 1845.) 
 
 as m 
 
 the 
 
 Chapter IV. Verse 7. 
 Her Nazarites were purer than snow, they were whiter than milk, 
 they were more ruddy in body than rubies, their poHshing was 
 of sapphire. 
 
 A more literal rendering of this verse would be — ' ' Pure have been her 
 Nazarites above snow, white above milk, ruddy in body above corals, (like) 
 sapphire (has been) their form." The Lxx., Codex B, gives e/:a. ..,i-idthecsan 
 Naziraioi aiUees huper chiona, elatnpsan hupcr gala, epiirotheesan, huper lithoit 
 sappheiroii to apospasma autun : ' her Nazarites were purer than snow, they shone 
 above milk, they were purified (as) by fire, beyond a sapphire stone was their 
 polish.' Codex A has elampsan, huper gala etiirotheesetai huper lithous sappheirou, 
 ' they shone, they were coagulated (made like cheese) above milk, above stones of 
 sapphire was their polishing.' The V. has candidiores A\izarei ejus nive, 7iitidiorcs 
 laete, rubicundiores chore antiquo, sapphire pulchriores, ' whiter (were) her Nazarites 
 above snow, more shining than milk, ruddier than old ivory, more beautiful than 
 the sapphire.' The Syriac reads, ' her Nazarites were purer than snow, and whiter 
 than milk in their pastures ; their bones were brighter than the sardine, and their 
 body than the sapphire.' The Arabic follows the Lxx., but renders the last 
 clause, 'their form (= aspect) was more excellent than a (well-cut) sapphire stone." 
 The T. of Jonathan reads, ' her Nazarites were whiter than snow, smoother than 
 milk, ruddier in their appearance than flame-coloured stones (or metals), and their 
 countenance as the sapphire. ' The Hebrew pcnninim has been variously under- 
 stood, taking the sense of 'stone' or 'stones' in the Lxx., 'admirable things' 
 (periblepta) in the version of Symmachus, 'old ivory' in the V., 'flame-coloured 
 things 'in the T., 'rubies' in the A. V., and 'corals' as suggested by Gesenius 
 and adopted in our rendering. Whatever object was intended must have been of 
 a bright red colour, or there would have been no force in the comparison that the 
 Nazarites were ' ruddier ' even than it. 
 
 This glowing description of the Nazarites is a testimony, as unimpeachable as it 
 is splendid, to the physical advantages of abstinence from all intoxicating liquors ; 
 and the light emanating from this one text should have been sufiicient to 
 prevent the darkness of error concerning the nature of strong drink from ever 
 settling down upon the mind of Christendom. Every touch in this picture 
 heightens the effect of the whole as a delineation of perfect health and vigour; the 
 bright blood mantling through a clear complexion, and the whole frame beaming 
 and glowing, in lines of beauty, like a precious stone. Dr A. Clarke, who follows 
 
 i ■ 
 
 'm 
 
204 
 
 LAMENTATIONS, IV. 21. 
 
 ItP! 
 
 •i>] 
 
 
 ■-1, jr 
 
 1 ' M 
 
 "It I 
 
 Dr lllayncy in rcnflering; ,^/3;-<7///'//rf/« ' their vcininp; ' (instead of 'their polishing;,' 
 as in A. V.), remarks upon this metaphorical description: — "Mill; will most 
 certainly well apjily to the whiteness of the skin ; the beautiful ruby to the ruddiness 
 of the tlesh ; and the sapphire, in its clear transcendent purple, to the veins in a fine 
 complexion." It is not pretended that abstinence a/ow will brinj; al)()ut this 
 corpf)real appearance, but the Nazarites were a race typical of the physical qualities 
 to which sucli tcmiicrance always predisposes, and which it will help to jiroduce 
 when rtj-.r(V7(7Av/ with a judicious reyimen, actively persevered in. It is frequently 
 affected to be despised as 'a mere negative,' but when we remember that it is a 
 com])lete negative and nullifier of the most common and fashional)Ie source of all 
 kinds and all degrees of disease, mental and bodily, — a negative upon a licpiid which 
 fosters general debility by tainting the blood and irritating the nervous system, — it 
 may be truthfully regarded as no inconsiderable friend to human health and length 
 of days. Universally adopted, it would elevate the sanitary level of society, and 
 lower the rate of mortality, in excluding a noxious element, by which the one is 
 seriously depressed and the other correspondingly raised. It was the surest sign of 
 the havoc produced by the desolation of Judah, that the Nazarites, who had been 
 so prominent for their healthy and handsome appearance, should become dark, 
 haggard, and shrivelled through hunger and thirst. Historically, this notice of the 
 Nazarites is valuable as showing that Nazaritism, as an institution, continued to 
 flourish down to the period of the captivity (B.C. 588). 
 
 Chapter IV. Verse 21. 
 
 Rejoice and be glad, O daughter of Edom, that dwellest in 
 the land of Uz ; the cup also shall pass through unto thee : thou 
 shalt be drunken, and shalt make thyself naked. 
 
 Thou shalt be drunken, and shalt make thyself naked] Hebrew, 
 tishekhi vi-thithaJiri, 'thou shalt be drunken, and shalt uncover thyself '; Lxx., 
 methusthcesee kai apocheeis, 'thou shalt be drunken and cast down'; "^ . , inebriaberis 
 fl/^i«? ««^a^^m, 'thou shalt be made drunk and nude.' 
 
 What in a sober state is concealed, from modesty or prudence, is, in a state ot 
 inebriation, made bare, and the very power of maintaining propriety or self- 
 protection is taken away. Edom, which had rejoiced over Judah's downfall, 
 should drink of the same cup of calamity, and be dc- ilod j enemy, like a 
 
 drunken man stripped by the robber who had st V 1 , down. 
 
THE BOOK OF 
 
 THE PROPHET EZEKIEL. 
 
 [EZEKIEL IS BELIEVED TO HAVE I'ROrilESIED li.C. 595 — 574.] 
 
 Chapter VHI. Verse 17. 
 
 Then he said unto me, Hast thou seen //«>, O son of man ? Is it 
 a light thing to the house of Judah that they commit the abomina- 
 tions which they commit here? for they have filled the land with 
 violence, and have returned to provoke me to anger : and, lo, they 
 put the branch to their nose. 
 
 The branch] Hebrew, haz-zhnomh^ 'the branch' or 'vine-branch.' [See 
 Note on Numb. xiii. 23; Isa. xvii. 10.] Gesenius thinks the reference is "to the 
 I'ersian custom of worshipping tlie rising sun, holding in their left hand a bundle 
 of the twigs of the plant called Barsom. " 
 
 Chapter XH. Verses 18, 19. 
 
 18 Son of man, eat thy bread with (quaking, and drink thy water 
 with trembling and with carefulness ; 19 And say unto the people of 
 the land, Thus saith the Lord God, of the inhabitants of Jerusalem, 
 and of the land of Israel ; They shall eat their bread with carefulness, 
 and drink their water with astonishment, that her land may be 
 desolate from all that is therein, because of the violence of all them 
 that dwell therein. 
 
 Bread and water are here conjoined as the staple means of sustenance, and for 
 these to be consumed with fear and trembling would be a sign of the devastation 
 and ulsecurity about to befall llie once prosperous and hapjiy land. 
 
 Chapter XV. Verses 2, 6. 
 
 a Son of man, What is the vine tree more than any tree, or than a 
 branch which is among the trees of the forest ? . . . 6 Therefore 
 thus saith the Lord God ; As the vine tree among the trees of the 
 forest, which I have given to the fire for fuel, so will I give the in- 
 habitants of Jerusalem. 
 
 V. 2, 6. The vine tree] Hebrew, iitz hag-gcp'ncn, 'a tree of the vine.' 
 V. 2. A branch] Hebrew, haz-zano'ah^ ' the branch' = vine-branch. 
 
 m^ 
 
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 M'" ■ 
 
 Mi' 
 
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 -;-1 
 
206 
 
 EZEKIEL, XXIII. 3! — 34. 
 
 fii 
 
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 f:i 
 
 -J 
 
 1 3; J 
 
 <"il 111 
 
 Hi.ll M 
 
 The vine is chiefly vahuble for its fruit, not for its wood, which is used as fuel 
 only. God here declares, therefore, that Jerusalem, having ceased to be a fruitful 
 vine, was now fit for the burning to which He would consign it. 
 
 Chapter XVII. Verses 6—8. 
 
 6 And it grew, and became a spreading vine of low stature, -.vhuse 
 branches turned toward him, and the roots thereof were under him : 
 so it became a vine, and brought forth branches, and shot forth 
 sprigs. 7 There was also another great eagle with great wings and 
 many feathers : and, behold, this vine did bend her roots toward him, 
 and shot forth her branches toward him, that he might water it by the 
 furrows of her plantation. 8 It was planted in r ^ood soil by great 
 waters, that it might bring forth branches, and that it might bear 
 fruit, that it might be a goodly vine. 
 
 V. 6, 7. Vine] Hebrew, gephen^ 
 
 V. 8. A GOODLY vine] Hebrew, gcphen ad-Jahrct/i, 'a vine ample' (:= wide- 
 spreading). For 'goodly' the Lx.\. has niegaleeti^ the V. grandcm, 'great.' 
 
 Chapter XIX. Verse 10. 
 
 Thy mother is like a vine in thy blood, planted by the waters : she 
 was fruitful and full of branches by reason of many waters. 
 
 1,IKE A VINE IN THY ni.ooo] Hebrew, kag-gephcn bc-dahvtkah, 'as a vine in 
 thy blood.' The obscurity of tliis passage has causetl some learned commentators 
 to give to dahm the signification of likeness, — 'thy mother is as a vine in thy 
 likeness' =: like thee. Calnict conjectures the true reading to be kag-gephcn 
 karmckah, 'as a vine of thy vineyard.' This is not improbable, since h in Hebrew 
 resembles /', and r/ resembles r ; but it is not a conjecture supported by any ancient 
 version, and only by two known Hebrew MSS. The Lxx. has ' thy mother (is) 
 as a vine, as a flower in a pomegranate.' So the Arabic. The T. of Jonathan lias 
 'Israel was like a vine planted near fountains of waters.' Henderson, following 
 riscator and Havernick, reads, 'in thy quietude' — from dinn, 'to be quiet,' 
 — understanding a reference to the quiet and prosperous times of the Jewish 
 monarchy. 
 
 Chapter XXIII. Verses 31 — 34. 
 
 31 Thou hast walked in the way of thy sister ; therefore will I give 
 her cup into thine hand. 3a Thus saith the Lord God ; Thou shalt 
 drink of thy sister's cup deep and large ; thou shalt be laughed to 
 scorn and liad in derision ; it containeth much. 33 Thou shalt be 
 filled with drunkenness and sorrow, with the cup of astonishment and 
 desolation, with the cup of thy sister Samaria. 34 Thou shalt even 
 drink it and suck // out, and thou shalt break the sherds thereof, and 
 [luck off thine own breasts : for I have spoken //, saith the Lord 
 God. 
 
EZEKIEL, XXIII. 42. 
 
 207 
 
 used as fuel 
 be a fruitful 
 
 are, v.'hose 
 nder him : 
 shot forth 
 wings and 
 )ward him, 
 ;r it by the 
 1 by great 
 night bear 
 
 e' (= wide- 
 
 aters : she 
 
 as a vine m 
 5nimentators 
 
 vine in liiy 
 
 kag-i^f/i/tcii 
 '> in Ilebic'v 
 ' any ancient 
 
 niotlier (is) 
 onallian has 
 n, following 
 ) be quiet,' 
 
 the Jewish 
 
 v\\\ I give 
 hou shalt 
 lughed to 
 shalt be 
 iment and 
 ;halt even 
 ereof, and 
 the Lord 
 
 V. 33. Thou shalt be filled with drunkenness and sorrow] Hebrew, 
 shikkahron v?-yahgon limmalai, 'drunkenness and sorrow shall fill thee.' 
 
 With the cup of ASTONr.aMENT and desolation] Hebrew, kos slmmmah 
 ush^inalmiak, 'the cup of desolation and astonishment.' These two nouns have 
 substantially the same meaning, but if an objective and a subjective sense are to be 
 given them, it is more natural to take first the literal objective sense of 'wasting' 
 or ' desolation,' and then the subjective sense of ' astonishment ' as the result of the 
 desolation beheld. 
 
 V. 34. Thou shalt even drink it and suck it out] Literally, 'thou 
 fihalt drink it and suck it up.' [See Notes on Psa. Ixxv. 8, and Isa. li. 17.] Tin; 
 Lxx., "Drink thy sister's cup, a deep and broad one [Codex A adds, 'it shall be 
 for laughter and for scorn'], and filled to the brim, to cause complete drunkenness 
 (met/uen), and thou shalt be filled with exhaustion; and the cuji of destruction, the 
 cup of thy sister Samaria, drink thou it !" The V., "Thou shalt drink thy sister's 
 cup, deep and broad, with derision and scorn — them who are most capacious. 
 Thou shalt be filled with drunkenness and sorrow, with the cup of grief and sadness, 
 with the cup of thy sister Samaria ; and thou shalt drink it, and shalt drink it up 
 even to the dregs, and the fragments of it thou shalt devour" — alluding, say the 
 Douay editors, to the fact that drunkards sorretimes bite their cups in their rage. 
 
 Samaria, the kingdom of Israel, had been punished by sword, famine, and 
 captivity, and such a cup of misery was now to be given to Judah, who would be 
 compelled to drain it as her sister kingdom haci done before. Surely the ingredients 
 of such a cup are not identical, as one and the same kind of wine, \.ith the contents 
 of a ' cup of blessing ' ? 
 
 Chapter XXIII. Versi: 42. 
 
 And a voice of a multitude being at ease was with her : and with 
 the men of the common sort were brought Sabeans from tlie wilder- 
 ness, which put bracelets upon their hands, and beautiful crowns 
 upon their heads. 
 
 This verse, as it stands in the A. V., is not free from dilTiculty, and much un- 
 certainty rests upon the meaning of the clause — 'and with the men of the common 
 sort were brought Sabeans from the wilderness.' For 'the common sort' the 
 margin gives 'multitude of men,' and for 'Sabeans' it has 'or, drunkards.' The 
 word 'Sal)eans' has particularly perplexed copyists and translators. The first 
 three Hebrew letters are s v b, and the Masorite pointing gives the whol- word the 
 pronunciation oi sahv-vah-im; but the Masorite doctors, not satisfied with the word 
 as thus pointed, suggested a correction which would make the initial letters s b 
 (and not s v b), and so permit the word to be taken as sobaini or soi'aim, as if 
 derived from sah-vah, 'to tipple,' 'to drink to excess.' Sahv-vah-im yields no 
 intelligible sense unless taken as a proper name — Sabeans ; yet who were these 
 Sabeans? Not those mentioned by Isaiah, xlv. 14, for they were a people of 
 Ethiopia, whose name is without a v ; and not the Arabian Sabeans, a name of 
 which the initial letter is sh, not s. If the Masorite correction be accepted, reading 
 soTii/m or sobaim, we arrive at the sense of 'soakers,' 'tipplers,' or 'bacchanals,' 
 whic'i agrees very well with the context. On reference, however, to the ancient 
 versions, fresh difficulties start up. Codex B of the Lxx. has no equivalent for 
 
 if ■■ 
 
 % 
 
 I,' , 
 
 WS^i' 
 
r 
 
 208 
 
 EZEKIEL, XXVII. 1 8. 
 
 lif- 1 
 
 ir 
 
 ;? 
 
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 1' iji,) 
 
 . 1.1. » 
 
 ::' 
 ' "I 111 
 
 iti4 '1 
 
 'brought,' and reads, heekontas ek tees eretnou, 'coraing out of the desert'; and the 
 v., which has adducel/antur, 'were brought,' agrees with Codex B in the next 
 clause, et veniebant de deserto, 'and they were coming from the desert' Lxx., 
 Codex A, however, has oinomenous, 'winebibbers from tlae desert.' We may 
 conclude that the MSS. followed by the Vulgate read v d tt y m, and not 
 s V b ti y fft ; in which case v would be taken for ' and,' and d K y m {boim) for 
 'coming.' It follows, then, that the present initial s was either dropped from 
 those MSS. by mistake, or it was added by mistake to the other MSS. that give 
 the received reading sv b}Xy m. The Masorite doctors propose to retain the s and 
 drop the v, while the Vulgate keeps the v and drops the s. We can, perhaps, 
 more easily account for the erroneous addition of the s than of the v. The final 
 letter of the previous word is m, and when m is the final letter (unelongated) of a 
 Hebrew word, it very closely resembles s. A copyist might repeat this final w by 
 mistake, and the next transcriber, seeing it made no sense, might conclude that it 
 was an error for j, and accordingly put s in his copy, joining it to the next v, thus 
 chr.nging v b ^y m {ve-boim = ' and those coming ') into suv-bahitn, or sahv-bah-im as 
 we now have it. Such an error creeping into a. MS. of credit would vitiate nil 
 subsequent transcripts, while the transcripts made from correct copies would, ©f 
 course, continue to represent the other reading. On the other hand, this resemblance 
 between final m and s might lead to the omission of the s by a copyist, and h . 'e 
 thus originated the reading oi ve-boim followed by the Valgate ; but the fact that t.o 
 one can give any intelligible sense to sahv-bah-im is in favour of the Vulgate, unless 
 '.ve carry out the rule that the most difficult reading is always to be preferred. The 
 diffcreuce b-Jtween Codices A and B is a proof that the Hebrew MSS. varied as 
 far back, at least, as the second century of our era. Dr Henderson gives — " And 
 there was the noise of a careless multitude in her, and to men of the common sort 
 drunkards were brought from the desert ; and they put bracelets on their hands, 
 and a splendid crown upon their heads. " 
 
 Aholali (Samaria) and Aholibah (Judah) are represented as lewd women who 
 send for their lovers to a distance ; and the prophet represents a miscellaneous 
 company .is coming up from the wilderness (or, as it may be rendered, ' the plain,' 
 or 'pastures' = the open country), many of whom are atti'-ed after the manner of 
 rc'/ellers, and all ready to indulge in any intemperance or o.her excesses that may 
 be proposed. This seems to be an account of an idolatrous festival, perhaps that 
 of Bucchus, in which a riotous and drunken multitude assembled, adorned with 
 bracelets and chaplets, accompanied with music, songs, and dances. [See Note on 
 Amos vi. 4 — 6.] 
 
 Chapter XXVII. Verse 18. 
 
 Damascus 7vas thy merchant in the multitude of the wares of thy 
 making, for the multitude of all riches ; in the wine of Helbon, and 
 white wool. 
 
 In the wine of Helbon] liobxaw, bH-yayn Khelbon, 'with wine of Helbon'; 
 L.\X.; oinos ek Chclboji ; Symmachus, oinos lif arcs, 'thick (fat) wine'; so the V., 
 in vino pingui, 'with fat (rich) wine,' — taking khdbon not as a ]iroper name, but 
 as an adjective noun = 'wine of fatness.' The Syriac rendering is the same. 
 The T. of Jonathan has bakhamar khaihith mevashal, 'with rich wine boiled.' 
 
EZEKIEL, XLIV. 21. 
 
 209 
 
 i'Nccording to Strabo, tlie wine of Helbon had so great a reputation that it was 
 exported for the use of the kings of Persia. Helbon, wliich still exists under the 
 name of Ilaleb or Aleppo, though almost destroyed by an earthquake in 1822, is 
 not to be confounded with the more celebrated Aleppo of Asia Minor. Under the 
 names of Chalyboii and Chalyboitiiiin viiium the wine of Helbon was known to the 
 Greeks and Romctns, but unless it had been an inspissated wine, thick as treacle 
 or honey, its transportation could not have been easily effected, certainly not 
 without a gi'cat risk of spoiling a fermented wine. Possilily the name was 
 extensively given to some imitations prepared for the European market. 
 
 Chapter XXVIII. Verse 26. 
 And they shall dwell safely therein, and shall build houses, and 
 plant vineyards. 
 
 Vineyards] Hebrew, khahmim. 
 
 Chapter XXXIX. Verse 19. 
 And ye shall eat fat till ye be full, and drink blood till ye be 
 drunken, of my sacrifice which I liave sacrificed for you. 
 
 And drink blood till ye re drunken] Hebrew, nshthithem dahm lH- 
 shikkaroii, 'and ye have drunk (= shall drink) blood to drunkenness' = to 
 repletion ; the sense being that of gorging, to correspond with the first clause of 
 the sentence. 
 
 Chapter XLIV. Verse 21. 
 
 Neither shall any priest drink wine, \vhen they enter into the nner 
 court. 
 
 Wine] Hebrew, j'fTjv'w ; hxx., o/iion; V.,v/num. 
 
 Ezckiel, in ver. 17 — 19, refers to the 'linen garments' of the priests when 
 ministering in the inner court ; and as the use of linen was designed to insure a 
 cleanliness symbolical of inward purity, the prohibition of wine was obviously a real 
 means to that great moral end. Josephus (Anli(]., b. iii., c. I2, s. 2) recognises 
 this connection : — "Moses enjoined the priests not only to observe purity in their 
 sacred administrations, but in their daily conduct, that it may be unlilamable also ; 
 and on this account it is that those who wear the sacerdotal robe are without spot, and 
 concerning all things are pure and abstinent \kai peri pan ta kathaivi kai ih'cpliaUoi\ 
 lieing forljidden to drink wine so long as they are wearing this robe \jiiitci)t oiiioii 
 luvs on teen stolccn eclwsi kekoliimenoi\" It was, in fact, equal to saying, ' While 
 you are My special servants, wearing My livery, you must do My work on this 
 abstinent plan, or perish ; there is no other means of absolute safety and ])urily.' 
 
 On the phrase 'drink wine,' the Assembly of Westminster divines of 1651, in 
 their 'Annotations,' have this comment: — "Occasions of evil to be avoided; 
 .'ixcially in sacred things — Lev. x. 9; Psa. xciii. 5 — nnd by sacred ministers. 
 They of all men must not be given to wine." Does not the question, then, fairly 
 arise. Why not avoid the evil by the adoption of the same plan ?—a. ])lan devised 
 and enforced by the All-wise in regard to His own servants, engaged in His own 
 L-pecial work ? Are men wiser than God? 
 
 This republication of the Lcvitical law (Lev. x. 9) is worthy of the careful 
 
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 EZEKIEL, XLV. I/, 21. 
 
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 attention of those who look upon the prophecies of Ezekiel as typical of the 
 dispensation under which all believers are 'kings and priests unto God.' It 
 cannot be without significance now, that during their most solemn official duties 
 abstinence was enjoined upon the ancient priests. Christianity does not sanction 
 the abolition of safeguards against evil, but renders their adoption more pleasing to 
 God, because inspired by fdial reverence and godly fear. Philo, who was con- 
 temporary with the apostles, shows, in his treatise on Monarchy, that he had 
 entered i ito the moral and calliolic spirit of the Levitical ordinance. The passage 
 is very striking, and is as follows: — "God issues additional commandments, and 
 orders Aaron, whenever he approaclies the altar and touches the sacrifices at the 
 time when it is appointed for him to perform his sacred ministrations, not to drink 
 wine or any other strong drink, on account of four most important reasons — 
 hesitation, and forget fulness, and sleep, and folly. For the intemperate man 
 [airaios, which Dr Mangey refers not to the drinker but to the drink — unmixed 
 wine, — a sense which the passage will well bear] relaxes the powers of his body and 
 renders his limbs more slow of motion, and makes his whole body more inclined to 
 hesitation, and compels it by force to become drowsy. And he [or it] also relaxes 
 the energies of his soul, and so becomes the cause to it of forgetfulness and folly. 
 But in the case of abstemious men {ncepho>itoit) all the parts of the body are lighter, 
 and, as such, more active and moveable, and tiic cuter senses are more pure and 
 unalloyed, and the mind is gifted with a more acute sight, so that it is able to see 
 things beforeha»id, and never forgets what it bus previously sten. In a word, 
 indeed, it must be considered that the use of wine b. most unprofitable to the soul 
 for all the purposes of life (sunolos, tnen ouu tccii ohiou chreesin pasi tois hata ton bio>i 
 ahisitelcotatcen einai upolceptcon psuchces), inasnnich as by it the soul is weighed 
 down, the outward senses are dimmed, and the body is enervated. For it does not 
 leave any one of our faculties free and unembarrassed, but is a hindrance to every 
 one of them, so as to impede its attaining that object to which it is by nature fitted. 
 Hut in sacred ceremonies and holy rites tliis mischief is most grievous of all, in 
 proportion as it is worse and more intolerable to sin with respect to God than with 
 respect to man, on which account it probably is, that it is commanded to the priests 
 to offer sacrifices without wine (invpkalia), in order to make a difference and 
 distinction between sacred and profane things, and pure and impure things, and 
 lawful and unlawful things. " 
 
 Chapter XLV. Verse 17. 
 
 And it shall be the prince's part to give burnt offerings, and meat 
 offerings, and drink, offerings, in the feasts, and in the new mcons, 
 and in the sabbaths, in all solemnities of the house of Israel : he 
 shall prepare the sin offerintr, and the meat offering, and the burnt 
 offering, and the peace offerings, to make reconciliation for the house 
 
 of Israel. 
 
 And drink offerings] Hebrew, v?-han-nds^k, ' and the libation.' 
 
 Chapter XLV. Versk i\. 
 In the first months in the fourteenth day of the n or.th, ye shall have 
 the passover. a feast of seven days ; unleavened Ijread shall be eaten. 
 
 Unleavened bread sham, be eaten] Hebrew, matzoth y'daitka/, ' un- 
 fermented (caker,) shall be eaten.' Matzoth here is taken as a collective noun, and 
 joined to a singular verb. 
 
THE BOOK OF DANIEL. 
 
 » 
 t. i 
 
 Chapter I. Verse 5. 
 
 And the king appointed them a daily provision of the king's meat, 
 and of the wine which he drank : so nourishing them three years, that 
 at the end thereof they might stand before the king. 
 
 Of the king's meat] Hebrew, mip-pathbag /lam-m^l^k, 'from the food of the 
 king.' Gesenius gives to pathbag the force of ' delicate food,' 'dainties,' and refers 
 it to a Persian origin. Lxx., apo tees trapezees tou basileos, 'from the table of the 
 king.' v., de cibis snis, 'from his victuals.* 
 
 And of the wine which he drank] Hebrew, uniiy-yayin mishtahv, 'and 
 from the wine of his drinking.' Lxx., kai apo tou c-noit tou potou autou, 'and 
 from the wine of his own drinking.' V., et de vino unde bibebat ipse, 'and from 
 the wine whence he himself drank. ' 
 
 Under Nebuchadnezzar the Babylonian empire attained its greatest expansion 
 and glory ; but being founded on mere military supremacy, its decay was as rapid 
 as its rise. Luxury enervated the Babylonian princes and nobles during times of 
 peace ; and while their food was dairty, their drinks were chosen with the view 
 rather of exciting thirst than of allaying it. 
 
 Chapter L Verse 8. 
 
 But Daniel purposed in his heart that he would not defile himself 
 with the portion of the king's meat, nor with the wine which he 
 drank : therefore he requested of the prince of the eunuchs that he 
 
 might not defile himself. 
 
 With thf. wine which he drank] Hebrew, b?-yayin mishtahv, ' with the 
 wine of his (the king's) drinking.' 
 
 Daniel's scruples may have arisen from his knowledge of idolatrous rites used 
 in connection with the king's provisions, — perhaps their formal dedication to Bel 
 before they were served up for the royal table. 
 
 Chapter L Verse 10. 
 
 And the prince of the eunuchs said unto Daniel, I fear my lord the 
 king, who hath appointed your meat and your drink : for why should 
 
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 DANIEL, I. II — 1 6. 
 
 lie see your faces worse liking than the children which a?r of your 
 sort ? then shall ye make me endanger my head to the king. 
 
 Your faces worse liking] Hebrew, penaikem zoaphim, 'your faces sad.' 
 Zoaphhn is rendered by II12 L.KX. skiUluvpa^ 'melancholy-looking'; l)y the V., 
 vtaciloitiores, 'leaner.' 
 
 The prince of the eunuclis reasoned correctly from a right major premiss — iliat the 
 best diet will produce the liest effect upon the countenance; but his minor premiss 
 beinfj fallacious — that the king's diet was the best — his conclusion is at fault. 
 He mistook, as many still do, less excusal)le after Daniel's refutation of the error, 
 luxurious for strengthening fare, and highly flavoured for fattening food. 
 
 CiiArxER I. Verses ii — 16. 
 
 II Then said Daniel to jMelzar, whom the prince of the eunuchs 
 had set over Daniel, Hananiah, Mishael, and Azariah, 12 Prove thy 
 servants, I beseech thee, ten days; and let them give us jiulse to eat, 
 and water to drink. 13 Then let our countenances be looked upon 
 before thee, and the countenance of the children that eat of the 
 portion of the king's meat : and as thoti seest, deal with thy servants. 
 
 14 So he consented to them in this matter, and proved them ten days. 
 
 15 And at the end of ten days their countenances appeared fairer and 
 fatter in flesh than all the children which did eat the portion of the 
 king's meat, 16 Thus Melzar took away the portion of their meat, 
 and the wine that they should drink ; and gave them pulse. 
 
 V. II. To ]Melz\r] Hebrew, d-ham-mdlzar, 'to the meltzar.' The Lxx. reads, 
 Amdsad; theV. , Malasar. Some critics regard mdtzar not as a proper name, 
 but as tlie designation of an office. 
 
 V. 12. Pulse] Hebrew, haz-zdnnm. The verb zahra signifies 'to sow,' and 
 zuroiin may be taken comprehensively as including grain, herbs, and roots. I,xx., 
 ton spcrmatoii, 'of seeds' ; Codex A adds tees gees, 'of the earth'; V., legumina, 
 'pulse.' 
 
 V. 15. Their cou.ntenan'ce.; appeared fairer and fatter] Helirew, 
 ninih mamihcm ton uverini bahsar viin-kol-hailahdim, 'their countenances 
 appeared good, and they were fat in (lesh above all the (royal) offspring.' 
 Lxx. has ' tlieir countenances appeared agathai kai ischurai tais sarxin — good 
 and firm in flesh;' but Codex A has 'their countenances appeared good, and they 
 were firm in flesli' — i.e. all over their body. V., appartienmt vnltus eorii/n 
 tneliores ct eorpulcnliores, 'their faces appeared better and falter.' 
 
 The prince of tlie eunuclis having dismissed his pica, Daniel applied, on behalf 
 of himself and his young friends, to Meltzar— or some subordinate officer designated 
 'the meltzar,' — and proposed an experiment, which that officer had the good sense 
 to sanction. The period granted, ten days, afforded a reasonable time for solving 
 the ciuestion ; and it was solved, not more to Daniel's satisfaction than to the officer's 
 surprise. Instead of looking upon lean and melancholy countenances, he saw four 
 pleasant faces with fat and full-rounded cheeks. Having made out so good a case, 
 the Hebrew youths were permitted to continue the dietary for which they had 
 petitioned. Several circumstances call for special notice in this experiment. 
 
DANIEL, I. II — 1 6. 
 
 13 
 
 1. The wisdom of Daniel. He had observed thcit all physical nutriment 
 comes primarily from the produce of the soil, and was not confined to dainty 
 dishes or (lesh of animals. Ecjually discerning was he as to the compatibility of 
 good health without wine of any kind, whether fresh or fermented. The nutritious 
 elements of grape-juice existed, he well knew (as all might know Ly a little re- 
 flection), in other substances, and he was not the slave of the miserable modern 
 superstition, alike deceitful and destructive, which assigns to the process of fermen- 
 tation the production of some jieculiar element of vitality and vigour. From the 
 example of the Nazarites, if not himself one of that noble band of Jewish abstainers, 
 he was well assured that the wine which Solomon had called 'a mocker' was no 
 necessary ingredient of a wholesome and nutritious diet. 
 
 2. Not less notable was the moral courage of the young Hebrew exile. lie 
 dared to run counter even to court prejudice and fashion. He scorned scorn 
 where conscience was concerned. Anticipating an apostolic maxim, his example 
 virtually said, In things evil be not conformed to the court. 
 
 3. Tlie enlightened spirit of Meltzar, too, calls for eulogy. He did not doggedly 
 set himself against change, and exclude the light of evidence. He did not say, 
 "Daniel must be wrong because the king thinks differently, and venerable Baby- 
 lonish Uiage is all the other way;" nor did he use the powers of his office 
 tyrannically, by refusing liljerty to his charge in a matter relating to their own 
 comfort and convictions. Some portion of his spirit infused into many British 
 minds would incline them to undertake that personal trial of abstinence for them- 
 selves which Daniel desired leave for himself and his companions to carry out. 
 .Some, indeed, who do enter upon this trial, begin with misgivings or longings 
 fitted to insure its failure, while the blame is absurdly cast upon the principle tliat 
 has been unfairly tried and treated. 'Ten days' were allowed to Daniel, while 
 some who can choose their own period of experiment shorten it to half the time ; 
 and cases are not unknown where ' ten hours ' have been thought long enough to 
 try it as against 'the other side,' which has been practised for half a lifetime. 
 Experiments of this order prove nothing but the insincerity or trifling disposition 
 of those who enter upon them. 
 
 4. Daniel and his friends'' success is at once an example, an argument, and an 
 encouragement. It was a visible success — written on the faces of Daniel and his 
 friends ; not an exceptional triamph, a lucky chance, but a result in accordance 
 with Divine natural law, and therefore one capable of being repeated and con- 
 firmed by experience in all ages and civil communities. The success of the experi- 
 ment demonstrates that the use of luxurious fare and intoxicating drinks is not 
 compatible with the utmost perfection of body and brain ; while it allows entire 
 liberty as to particular kinds of food, practically found to be best adapted to 
 nourish the body or gratify an unvitiated taste. The statement of Daniel (x. 3), 
 that he had abstained for a season from wine, an('i tii? implication that he after- 
 wards resumed its use, do not in the least ([ualify the great conclusion of this 
 narrntive ; ev(>n assuming, gratuitously [see Prel. Dis.], that the 'wine' in each 
 case was similar as to intoxicating quality. To grant that Daniel, late in life, used 
 the wine from which he so advantageously abstained in his youth, cannot get rid 
 of results ; nor, therefore, weaken the natural demonstration afforded that this 
 abstinence insured (as a negative condition) the most robust health, and even a 
 measure of health superior to that evidenced by those who (in the face of the 
 fact) continued their allotted j^ortion of the king's meat and wine, — a class 
 assuredly not without descendants unto this day. 
 
 'V, 
 
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214 
 
 DANIEL, V. 1—4, 30. 
 
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 Chapter V. Verses 1—4, 30. 
 I Belshazzar the king made a great feast to a thousand of his lords, 
 and drank wine before the thousand, a Belshazzar, whiles he tasted 
 the wine, commanded to bring the golden and silver vessels which his 
 father Nebuchadnezzar had taken out of the temple which was in 
 Jerusalem; that the king, and his princes, his wives, and his 
 concubines, might drink therein, 3 Then they brought the golden 
 vessels that were taken out of the temple of the house of God which 
 7vas at Jerusalem ; and the king, and his princes, his wives, and his 
 concubines, drank in them. 4 They drank wine, and praised the 
 gods of gold, and of silver, of brass, of iron, of wood, and of stone. 
 . . . 30 In that night was Belshazzar king of the Chaldeans slain. 
 
 V. I, A GREAT feast] Chaldec, lekhem rav, 'a feast, a great (one).' Lekhem 
 is the Chaldee for ' food,' and thence is used to represent a large supply of food, a 
 banquet. "Lxx., deipnon mega, ' a great feast. ' (The Greek a'i7)>«i7« answered to 
 the modern fashionable 'dinner,' both as forming the principal meal of the day, 
 and as being served up in the evening.) V., grande convivium, ' a great feast.' 
 
 And drank wine] Chaldee, ve-lah-qahval alpah khamrah shahtha, 'and to 
 (or before) a thousand he drank wine.' The Chaldee khamrah corresponds to the 
 Hebrew khemer, but its primitive sense of ' foaming ' had merged into a new and 
 pregnant significance, from the practice of adding to the juice of the grape an arti- 
 ficial form and depth of colour, the outward sign of qualities holding ' fierce 
 enmity with the blood of man,' yet capable of exercising a fatal witchery over his 
 nervous system. As the king drank, so did his nobles. The Lxx. has ' d 
 over against the thousand, wine. ' The V. has * and he drank to every oue 
 according to his age ' — i. e. he toasted the principal guests. 
 
 V. 2. Belshazzar, whiles he tasted the wine, commanded] Chaldee, 
 Belshalzar aniar bitatn khamrah, ' Belshazzar ordered, in the taste of wine ' = 
 whilst drinking wine, he ordered, etc. Yet more than simple tasting is probably 
 designed by biiam khamrah; for as tcatn, from the original sense of 'tasting' or 
 ' flavour,' acquired the secondary meanings of 'knowledge,' 'decree,' 'command,' 
 the clause might not be improperly translated ' Belshazzar ordered, by (or under) 
 the influence (or inspiration) of wine,' etc. Dr Gill's note is, " As he was drink- 
 ing his cups, and delighted with the taste of the wine, and got merry with it; or, 
 ' by the advice of the wine, ' as Aben Ezra and Jarchi interpret it, as if that 
 dictated to him, and put him upon doing what follows ; and which often puts both 
 foolish and wicked things into the heads of men, and upon doing them." Lxx., 
 kai peinon Baltasar eipen en tee geiisei ton oinou, ' and Belshazzar drinking, said, 
 in the taste of the wine.' The edition of the Lxx. preserved by Origen reads, 
 ennpsoumenos apo toil oinou, 'lifted up by the wine.' The V. is abrupt and 
 expressive, — prcccepit ergo jam iemtdenttis, ' he commanded, therefore, being now 
 intoxicated.' Any reverence he might have felt for the sacred vessels of the 
 Jewish temple vanished as soon as the wine had done its work of disturbance in 
 the brain. 
 
 The feast was such as might be expected to take place under the presidency of 
 an absolute king, pampered and dissolute, and wishing to vaunt of his security. 
 
DANIEL, X. 3. 
 
 2«S 
 
 \ 
 
 while his kingdom was in fact departing from him. This dissipation was the 
 natural, but not less providential antecedent of the catastrophe sketched in the 
 words, ' In that night was iJelshazzar the king of the Chaldeans slain.' Accord- 
 ing to Xenophon, in his 'Cyroptedia' (vii. 5, 15), all Babylon was given up to 
 revelry while celebrating one of the great festivals of Bel ; and taking advantage 
 of this dissipation, Cyrus captured the city, and the king was slain. According to 
 Herodotus, the gates opening towards the river Euphrates having been left opun 
 and unguarded, owing to the inebriety of the soldiers, the Persian prince (whose 
 refusal as a boy to taste wine because it had poison in it, is one of the stories one 
 wishes to believe) had no difficulty in entering with the troops he had marched 
 down the river's bed, after drawing off its waters into an artificial channel. The 
 name of the king who thus ingloriously fell was given by Berosus as Nabonnedus, 
 or Nabonadius; Nabonnidochus, by Megasthenes; and Labynetus, by Herodotus. 
 And this discrepancy of nomenclature between the Scripture and secular historians 
 had not been left unused to discredit the narrative of the former. But Sir II. 
 Rawlinson deciphered, in 1854, some cylinders found in the ancient Ur of the 
 Chaldees, which testified that the eldest son of Nabonnedus was called Bel-shar- 
 ozar, and was admitted to a share in the government. " And we can now under- 
 stand," writes Rawlinson, "how Belshazzar, as joint-king with his father, may 
 have been governor of Babylon when the city was attacked by the combined forces 
 of the Medes and Persians, and may have perished in the assault which followed ; 
 while Nabonnedus, leading a force to the relief of the place, was defeated and 
 obliged to take refuge in Borsippa, capitulating after a short resistance, and being 
 subsequently assigned, according to Berosus, an honourable retirement in Carma- 
 iiia. " If this theory is correct, Belshazzar was slain B.C. 538; but if that of Niebuhr 
 be entertained, which makes Belshazzar identical with Evil-merodacli, the son of 
 Nebuchadnezzar, and a first capture of Babylon to have happened under Astyages 
 ( = Darius) the Mede, his death must be placed twenty-one years earlier, J!.c. 559. 
 
 it 
 
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 l;V| 
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 i J 
 
 !f 
 
 It may be fitly asked, why so many modern critics refuse to treat the difficulties 
 of the wine question as they do others, — as, for example, the one just discussed? 
 Here they not only do not object to suppose facts tliat might remove a discrepancy, 
 but search for such facts, and hail tlieir discovery with delight. But while in the 
 case of the governor of Babylon tliey are willing to accept two kings at once, they 
 as positively refuse to discriminate the duality of wines, which, they tenaciously 
 affirm, are but of one kind, and that of which the words are uttered, ' Wine is a 
 mocker. ' 
 
 Chapter X. Verse 3. 
 
 I ate no pleasant bread, neither came flesh nor wine in my mouth, 
 neither did I anoint myself at all, till three whole weeks were fulfilled. 
 
 Wine] Hebrew, yayin. Daniel does not use the Hebrew word khemer, which 
 might have indicated a liquor analogous to the Chaldee khammh, dnmk by 
 Belshazzar and his lords, but he uses the generic name for the juice of the grape 
 in all its expressed forms. In the absence of information, no one has a right to 
 decide that Daniel, in his old age, habitually consumed the kind of yayin which 
 the royal Preacher had designated * a mocker,' and which the older prophets of 
 his nation had employed as a symbol of Divine retribution. Innocent preparations 
 
 
 U^ 
 
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i > 
 
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 ,'c2 
 
 
 
 216 
 
 DANIEL, X. 3. 
 
 ui yayin could be procured in al)undancc. * The question, ivhat kind of wine 
 Daniel drank, is to be answered, so far as an answer is possible, by tlie proba- 
 bilities of the case. Whatever answer is returned can in no degree affect the 
 general argument for abstinence based on Science and Experience, nor the particu- 
 lar argument deduced from the signal success of the abstinent practice which, in iiis 
 youth, Uaniel so firmly adopted and so consistently pursued. 
 
 * 'I'liat somcliDily con^iumed these innocent vinous preparations is cortaiii : is it prohaMe that thi; 
 prophets and saints were the so/e persons who refiisetl to du so? Is it hkely that while moral 
 pagans preferred £;ood wiiie^, tlie prophets and rehL;i'ius Jews invariably ^elected the driiuned and 
 intoxieatini;? lint the associated element i>i Daniel's abstinence will reliite the whole principle of 
 the ar-;inneiit. He ab^taineil from 'tiesh.' iJoes this inijjly, because the teiin is (generic, that 
 liefore and after his temporary abstinence from <?// animal f(jotl he consumed f'or/i and every other 
 . rdinary form of llesh? If there was discrimination in the case of the meat, why not in the ca?e 
 of the ttinel' If, behind the general formula, we have to place many ;j;ui(!inii firinciples of limita- 
 tion in regard to ' (lesh,' universally a satisfier, is it not eciually rational to du bo ill respect of 
 ' wine,' of which one kind :it I'.Oit is said to be a deceiver ?.\v\ a poison '.' 
 
THE 
 
 BOOK OF THE PROPHET IIOSEA. 
 
 [IIOSEA FLOURISHED ABOUT THE YEAR 750 U.C.J 
 
 ClIAPTKR II. Vr.USE 5. 
 
 For their mother hath played the harlot : she that conceived them 
 hath done sliamefuliy : for she said, I will go after my lovers, that give 
 VIC my bread and my water, my wool and my tlax, mine oil and my 
 drink. 
 
 And mv drink] Hebrew, rr-.r//^(///i'rt///, 'and my drinks'; 'Lxx., kai paiita 
 Iwsa mot kathivkei, 'and all things which it befits me (to have).' So the .Syriac 
 and Arabic. \'., d potum iiiciii/i, 'and my drink.' But the Aldine edition of 
 the Lxx. has /u> oiiios tnoii, 'my wine"; the T. of Jonathan, 'and all my 
 sustenance.' These ' drinks ' were probably aromatic compounds, such as a 
 lu.xurious appetite would deliglit in. 
 
 Chapter II. Verse 8, 
 
 For she did not know that I gave her corn, and wine, and oil, and 
 multiplied her silver and gold, which they prepared for Eaal. 
 
 C<jRN, and wine, and oil,] Hel)rew, had-dahganyve-hat-tirosh^ve-hay-yitzhar, 
 'the corn, and the vine-fruit, and the orchard-fruit.' These principal products of 
 the soil are here enameratcd in the order which they hatl held in the Jewish 
 writirigs for seven hundred years. Lxx., siloit, oinon, elaion ; Y., fnitnentttm, 
 viniiin, oU'um ; Newcome, ' corn and choice wine'; Benisch, ' corn and must.' 
 
 Chapter II. Verse 9. 
 
 Therefore will I return, and take away my corn in the tiine thereof, 
 and my wine in the season thereof, and will recover my wool and my 
 flax given to cover her nakedness. 
 
 And mv wine in the season thereof] Hebrew, vu-titoski hu-moado, 'and 
 my vine-fruit in its appointed time.' The corn {da/tgan) and iirosk are here both 
 represented as being directly created by God, and having their seasons of maturity. 
 Stronger evidence could hardly be afforded of their common nature as the solid 
 outgrowth of the fertile earth. Lxx. (on oinon moti, V. vinnm viemu, ' my wine.' 
 
 
 ! ' il 
 
 m 
 
 M&i 
 
 Mm 
 
 iiEliS i i_tiuur~..'iHi » ».- " 
 
i; 
 
 I »< 
 
 J -i 
 
 218 
 
 HOSEA, III. I. 
 
 That the ancient Jews understood the language of the text in its plain and 
 natural sense, and had no idea of giving to it a far-fetched, metonymical meaning, 
 is evident from the fact preserved to us in the Talmud (treatise ' lierakotii,' 
 cap. vi. ), where the various blessings of the Hebrews are explained: — "What 
 blessing must be said for fruit? For fruit which grows upon a tree, say, Who 
 createst the fruit of the tree — save for Wine, wherein the benediction is, * Who 
 Greatest the fruit of the vine.' . . . For things that derive not their growth 
 immediately from the ground (I'sa. civ. 14, 15), .say, 'Who gave being to all 
 things.' R. Jehudah says no blessing should be pronounced over things that 
 had their origin in a corruption or curse." 
 
 Chapter II. Verse 12. 
 
 . And I will destroy her vines and her fig trees, whereof she hath 
 said, These are my rewards that my lovers have given me : and I will 
 make them a forest, and the beasts of the field shall eat them. 
 
 Her vines] Hebrew, gaphenah, 'her vine.' So the Lxx. and V. 
 of Jonathan has ' the fruit of her vine.' 
 
 The T. 
 
 Chapter II. Verse 15. 
 
 And I will give her her vineyards from thence, and the valley of 
 Achor for a door of hope : and she shall sing there, as in the days of 
 her youth, and as in the day when she came up out of the land of 
 
 Her vineyards] Hebrew, etk-kerameikah, 'her vineyards.' The Lxx. and 
 Arabic have 'her possessions' (/a kteemata) ; the V., 'her vine-dressers' [vinitores). 
 The Syiiac agrees with the A. V. 
 
 Chapter II. Verse 22. 
 
 And the earth shall hear the corn, and the wine, and the oil ; and 
 they shall hear Jezreel. 
 
 The triad is here repeated, dahgatt, tirosh, yitzhar ; and by an expressive figure, 
 the earth, which brings them forth, is described as hearing (listening so as to 
 answer) the cry of her offspring for her maternal sustenance. The whole beauty 
 and consistency of this metaphor depends upon the supposition that the tirosh and 
 yitzhar \it\A the same relation to the earth as the dahgan (com). Lxx., siton, 
 oitwn, elaion, 'com, wine, oil.' The V. has triticum, vinuni, oleum, 'wheat, 
 wine, and oil,' — thus further narrowing even the corn to a single species ! 
 
 Chapter III. Verse i. 
 Then said the Lord unto me, Go yet, love a woman beloved of her 
 friend, yet an adulteress, according to the love of the Lord toward the 
 children of Israel, who look to other gods, and love flagons of wine. 
 
IIOSEA, IV. II. 
 
 219 
 
 Flagons of wine] Hebrew, ashishai anakbint, * pressed cakes of grape- 
 clusters.' So Henderson anil Uenisch. Lxx., pcmmata mda staphidos [Codex A, 
 slaphidon], ' cakes (made) with raisins' ; V., vitiacia uvamnt, ' husks of tjrapcs.' 
 [As to ASHISHAH, see Prel. Dis., and Notes upon 2 Sam. vi. 19; i Chron. xvi. 3; 
 Cant. ii. 5.] 
 
 Chapter IV. Verse ii. 
 Whoredom and wine and new wine take away the heart. 
 
 The Hebrew reads, zenuth, ve-yayin, ve-tirosh, yiqqakh lav, ' fornication, and 
 wine, and vine-fruit, captivate the heart'; Lxx., porncian, kai oiiton, kai methusma 
 idexato kardia laou mou, ' the heart of my people has taken to fornication, and 
 wine, and strong drink'; V., fornicafio, et vimim, el ebrietas aufenint cor, 'forni- 
 cation, and wine, and drunkenness bear away the heart.' The T. of Jonathan 
 reads, khamrah vS-ravyel/iah, 'wine and satiation {or drunkenness).' 
 
 The Westminster divines (1651) have a pithy annotation :— "The meaning of 
 this verse is, that their abundance makes them run into all riot, in carnal, sinful 
 pleasure." Now-a-days this verse is the last resource of those who hold that both 
 yayin and tirosh denote the same species of intoxicating wine ; but as the ground 
 of this notion is the word yiqqakh (from lah-qakh, to take), nothing is easier than 
 to show that the imaginary proof has no philological basis at all. Lah-qakh is 
 never once used (unless it be so now for the first time) in the sense of intoxication; 
 why, then, should it be assumed to bear that meaning here ? The reasoning is in 
 a vicious circle, thus: — ^ Yayin and lirosh are intoxicating articles.' 'Why?' 
 'Because they are said to take away, thai is, intoxicate the heart.' 'But why 
 should "takeaway" be here suggested to mean intoxication?' ' Because jay/w 
 and /irosh were intoxicating drinks ' ! Now, since fornication does net literally 
 intoxicate, why should it be necessary to presume intoxicating qualities in yayin 
 and tirosh ? Lah-qakh is used with a great variety and range of meaning, as, ' to 
 lake,' 'to fetch,' ' to lay hold upon, ' ' to take away,' ' to occupy,' 'to seize,' 'to 
 captivate,' etc. The sense of 'captivate' agrees best with the context of this 
 passage, and is similarly applied to the noblest form of human effort (Prov. xi. 30), 
 'And he that winneth (= enchaineth or captivateth) souls is wise.' Other 
 objections lie against the common supposition. It would be absurd to associate the 
 generic term ' wine ' with the specific tirosh, as if they were different in the common 
 quality of producing ' intoxication' ! It violates a fundamental law of thought and 
 composition to put the weaker element last ; and the critics with whom we are 
 now dealing will hardly deny that ' new wine ' {niiistum, as they would render 
 tirosh) is weaker than ' old wine.' To speak of men being intoxicated with 'beer' 
 .ind 'new beer' would be a form of speech not much improved by adding 'old' to 
 the first term. Had the object of the prophet been to state anything about intoxi- 
 cation specifically, he would never have instanced two articles of the same class, 
 differing only in age, and have associated them with a third which had not the 
 same quality at all. The force of the objection was clearly felt by the Lxx. and 
 the V. translators, who simply evaded it by departing from their original, trans- 
 lating tirosh as if it had been shakar! The key of the passage, however, is in the 
 first term, which critics have taken typically, while they foolishly forced upon the 
 other two a merely physical sense ! Yayin and tirosh, we conclude, are not neces- 
 
 Jii!ii 
 
 ! v i 
 
 M-' 
 
 i: A 
 
 \M 
 
 BSS£ 
 
220 
 
 IIOSEA, IV. 1 8. 
 
 
 
 'Cj 
 
 •iil. 
 
 
 savily intoxicating; because they 'take away' the heart, or May hohl' of the 
 affections; and the simple fact tliat they are here connected witii 'whoredom' 
 mii^'ht i)ave suggested to the critic that some other reason existed for the trij.le 
 association thaii a property belonging; only to two members of the iriad. Nor is 
 the line of the prophet's thought difficult to trace. (l) By ' wiioredom ' is here to l)e 
 understood, as throughout the prophecy, illicit worship rendered by the chosen 
 people to heathen gods. This worship was spiritual fornication, and by it their 
 hearts were captivated — literally, ' taken away' from that exclusive trust and 
 allegiance which they owed to God as Jehovah of hosts and their covenant King. 
 (2) By yayin, wine — the type of sensual gratification,— their hearts had also been 
 captivated — 'taken away' from that supreme .ifTectitJU which they owed to (jod 
 as their Divine Redeemer and IJonefactor. (3) By tiros/i, the fruit of the 'ine — - 
 the type of natural, earthly good, — their hearts had been captivated — 'taken away' 
 from Clod as the infinite (/oodness and the Fountain of spiritual joy. This was 
 the threefold apostasy of which the children of Abraham had been guilty ; they 
 went after strange gods instead of the true Clod ; their best atfections centred in 
 sensual pleasures instead of being fixed upon the Divine love; and their estimate 
 of good was limited to eartldy tilings (represented by tirosh, (^ne of the most 
 delicious of natural elements) instead of embracing Ilim ' Irom whom all blessings 
 flow.' Or, taking the ascending scale, their iinders/aiiJiin^ was darkened, for they 
 esteemed temporal good above the eternal (liver of good; their affiYtious were 
 sensualized, by being excessively engaged with animal delights; and their spiritual 
 nature was del)asefl, by being prostrated l)efore stupid idols. Intoxication, if at all 
 implied, is comprehended urder those iusts of the flesh which intoxicating yayiii 
 aggravates, and to which it adds a new lust unknown to the mere animal creation 
 — the lust of alcoholic drink.* 
 
 Chapter IV. Verse 18. 
 
 Their drink is sour : they have committed whoredom continually : 
 
 ye. 
 
 her rulers tvith shame do love, Giv 
 
 Their nRi.NK IS sour] \\ii\-)xc\\\ sahr sahvahm, 'sour (is) their j(7rr//.' [As to 
 sovEir, see Prcl. Dis. , and Note on Isa. i. 12.] Though a thick boiled and 
 luscious drink, scrvch was lialile to be alTected by sudden changes of temperature, 
 and to become sour. Columella (lib. xii. cap. 20) >.iys that dtfrutu.n {/rust boiled 
 to one-half its bulk) was accustomed to become acid [solct accsccn^, however 
 carefully made. The I,\x. has the strange reading, 'he has vied with tlie 
 Canaanites. ' The V. is 'their feast has been divided.' TheT. , mistaking the 
 jiointing perhaps, reads, 'their ]irinces multiply feastings with violence.' Hen- 
 derson, v/ho takes sahr in the sense of 'past', renders, 'when their carousal is 
 over'; Newcome, ' iie is gene after their wine '; Benisch, * their beverage is sour.' 
 
 * Another interpretation may pos-ililv be prcfen'ed by some render?. Anninil idolatry Npiritiial 
 whiirfilciin' .ill llio sins of Israel i.ol'ii I jd, and by .issociation wilh icl(rlairy, even that wliicli was 
 intrinsically ,i;ood was nia,i;neti/':d with the evil, and hecann' a eoiitirmation of it. I.ascivioU'ir.sS 
 and intemperance, it is certain, were closely and lavishly 1 ninected with l.e.ilhen rif^s ; and in the 
 lieallicn temples snpplicalions were ni.ide for all cai" :y blessings. Whoredom, therefore, i.e. 
 idolatry, took away the luaits of the people ; this «:i^ the pri;n,-ry captivity ; but the use of wine 
 (e--pei:ially of an int(.xicatinL; kind', by way of cereni'nial ofiVrcni; and ii\dnlj;en.-e ;it pa'.;an tiles, 
 Mill I'lirllior drew their hearts from I 'tod ; and the prayers presented for tin/ iacieasi; >f their fruits 
 - -thosh beint; named as one ol their chief productions — larrietl them still further away Iroiil 
 dependence ttpuu the one vJod ut heaven an<' • .uth. As to the cofiicctiou jf tirvsh with idolatiy, 
 see Note on tl.ap. vii. 14. 
 
HOSE A, VII. 4, 5. 
 
 221 
 
 II(ji>lcy, Ewald, nnd others, take sa/n- as 'sour.' Instead o{ salivahm one Hebrew 
 MS. lias jc?'//;/, 'drunkards'; another j't't'(?///';«, 'Sabeans'; and a third /;t"'rt/:-a//w, 
 ' their host. ' 
 
 The prophet, in ilhistrating tlie fall of Israel into idolatry, uses two striking 
 comparisons — the turning sour i>f so sweet a drink as smeh, and the crime of 
 adultery. As far removed as sourness was from sweetness, and fornication from 
 marital fidelity, so vast was the difference between idolatry and the service of the 
 God of Jacob. 
 
 Ciiapte;; VII. Verse 4. 
 They arc all a'^iulterers, as :in even lieated by tlie baker, who 
 ccaseth from raishjg after he hath kiieaded the dough, until it be 
 leavened. 
 
 U.NTII IT HE leavened] Wdhxi^w, ad khurnitzahtJto, 'until its leavening.' 
 
 Chapter VII. Verse 5. 
 
 In tlie day of our king the princes have made hiui sick with bottles 
 of wine ; he stretched out his hand with scorners. 
 
 In the day of o;;r king the princes have made him sick with 
 liOri'LES OF WINI':] llebrcvv, yotn tnalckkaiin hckhelu sariin khainath »iiv-)'(ivi>i, 
 'tlie day of our king, the princes made themselves sick (with) the heat of wine.' 
 I>y 'the day of the king' is to be understood his coronation or his birthday — the 
 high day or festival day when the event was commemorated. On such a day the 
 linnces made themselves sick with the k/icvnal/i, 'heat of wine. It is extraordinary 
 that the translators of the A. V., who so often translated the word as 'jioison,' 
 'heat,' aiv' '''u;- ' sliould have preferred the re^idering of 'bottles,' seeing (l) that 
 khoraala, in i e obsolete sense of 'bottle,' occurs in but one early chapter of the 
 Old Ti"^tani I't,- in Gen. xxi. 14. 15, 19; (.•>) that the construct or genitive case 
 tlv :i ( ver. I4) is differently pointed from the pointing of this text ; (3) that the 
 noun k.uuiuih and the verb khahmam are used repeatedly of the inflaming, poisonous 
 inHuence of wine (Deut. xxxii. 33; Isa. li. 17; Jer. x\v. 15; li. 39) ; (4) that the 
 khantdlh is clearly assigned as the i-aiise of the sickness ; and (5) that in ver. 7 of 
 this very chajiter the phrase jv/ /(■/■(?;««/// kaiaiimir is translated in A. \'. 'they are 
 Iiot as an oven.' The Lxx. has [Codex A, ai\ hccmcnii ton basih\>ii /lunioii, e<'rxaiiU> 
 </ archontcs tJiitmousthai ex oi,,oii, ' (they were) the d.iys o your kings ; the princes 
 began to rage with wine '; Syriac, 'in the day of our kings the great men began 
 to be infuriated with wine'; the V., dies reikis iiostii ; cape>iint p>iiu-i\-s fiirere a 
 7'iiio, ' (it was) the day of our king, the piinces began to be mad from \sine. ' 
 Benisch has 'olficers made him sick with fury from wine.' lieJviiOi mi >h reads, 
 ' the princes are sick with the fever of wine '; Newcome, 'the princes' began to be 
 hot with wine.' Both the Lxx. and V. take fi-kk-l-ti, not as Hiphil oi k/uik-i,i/i, 
 ' to smooth,' ' l)ecome sick ' or ' sad,' but as the Iliphil hiikliHu of the verb kiMh-lal 
 'to l^ierce,' 'open,' 'begin' — 'the princes began'; and they also take khahviatli 
 as an infinitive, 'to be hot' = to be maddened. These readings supply a very 
 good sense ; but a still better sense will be obtained if khah-lal is ta'<en in the 
 
 Hi' 
 
 :Sr. .i 
 
 ■V 
 
 I 1 
 
 "^d 
 
 ^ami)Mi- 
 
222 
 
 HOSEA, IX. 2. 
 
 in r 
 
 sense of 'to profane' or 'pollute,' as it is in Eze!;. xxxix. 7, — 'And I will not let 
 them pollute My holy name.' Indeed^ if khah-lah is retained, the sickness must 
 be considered as moral, ana not physical ; so that the same result is arrived at. 
 
 He stretched out his hand with scorners] The Hebrew for scorners 
 is loiz?tzim, 'those scorning' or 'mockinp.' This is the verbal form of the word 
 /tf/3 which occurs in the celebrated passage, 'Wine is a mocker' {latz); and no 
 wonder that this powerful ' n.ocker ' should place the ruler of Israel among the 
 number of mockers, betraying king and courtiers alike into open transgres^sion. 
 The Lxx., exi'tcine teen ekeira autou mda loitnon, 'he stretched out his hands with 
 pests,' /. e. men wlio were like pests or plagues ; the V., extendit mauiim suam 
 cum illiisiiriliiis, 'he stretched out his hand with mockers'; the T., 'he drew to 
 his own hand a crowd of liars'; the Arabic, 'he stretched out his hand with 
 corruption'; the Syriac. 'they draw out their hands with the vile.' The passage 
 i^ abrupt, but senteniioasly expressive, and the meaning may, perhaps, be conveyed 
 in the following translation : — 
 
 (It w.is) the king's (high) dav ; — the princes polluted themselves ;— 
 
 Inflaming heat (proceeded) from wine ; — 
 
 (Even) he tthe king) drew out his hand with mockers ! 
 
 As among the children of Judah the priest and tiie prophet erred through win*, 
 among the children of Ephraim the king and the princes were numbered, througi. 
 wine, among the impure and the scoffers. Some other consequences of this vinous 
 indulgence are described in ver. 7, 8, 9 : — "They are all hot as an oven, and have 
 devoured their judges ; all their kings are fallen : there is none among them tliat 
 calleth unto me. Ephraim, he hath mixed himself among tiie people ; Ephraim is 
 a cake not turned [burnt and spoilt]. Strangers have devoured his strength, and 
 he knoweth it not : yea, gray hairs are here and there upon him, yet he knoweth 
 not." A striking resemblance exists between this language and that used in Prov. 
 xxiii. ig— 35- 
 
 Chapter VII. Verse 14, 
 
 And they have not cried unto me with their heart, when they 
 howled upon their beds : they assemble themselves for corn and wine, 
 and they rebel against me. 
 
 They assemble themselves for corn and wine] Hebrew, al d-/igan v?- 
 iirosh yit/if^orahni, 'for corn and vine-fruit they assemble themselves.' Gesenius 
 thinks that the allusion is to meetings for supplicating the idols to gram fertility to 
 the soil. Lxx., e/>i silo kai oino kateteinnonto, 'for corn and wine the) have cut 
 themselves' = /'. e. in order to propitiate their gods. So the Arabic. V., super 
 tritictim et vimim ruminabant, 'upon corn and wine they ruminate.' iNs God 
 here adds, 'They have rebelled against Me,' this verse may tlirow light upon chap. 
 iv. If; for it m'ght be said that both corn and wine had taken away their heart, 
 since, in order to obtain them, the people engaged in idolatrous worship. 
 
 Chapter IX. Verse 2. 
 
 The floor and the winepress shall not feed them, and the new wine 
 shal! fail in her. 
 
HOSEA, XIV. 7. 
 
 223 
 
 The Lxx. reads, ' the threshing-floor and the winepress (leenos) knew them 
 not, and the wine deceived them,' — kai ho oinos epseusato autous ; V., 'the 
 (threshing) floor and the winepress (iorcular) shall not feed them, and the wine 
 shall deceive them,' — et vinum tncutidur eis ; the T., 'from the threshing-floor 
 and the press they shall not be nourished ; the vine shall not sufiice for them.' 
 
 WiNKPRESs] Hebrew, yeqeb — the place where grapes were trodden and their 
 juice collected ; correspondini^ with goreii — the place where corn was st^ 'od and 
 winnowed. 
 
 And the nf.w wine shall fail in hkr] Hebrew, ve-tirosh yekakhesh bah, 
 'and the vine-fruit shall fail (or decrease) in her.' Here the failur--; of tirosli 
 represents the failure of all the fruits of the earth. Gesenius refers to this passage 
 as an instance where the verb kakhash ' is used of the productions of the earth. ' 
 
 Chapter IX. Verse 4. 
 
 They shall not offer wine offerins;s to the Lord, neither shall they 
 be pleasing unto him : their sacrifices s/iall be unto them as the bread 
 of mourners ; all that eat thereof shall be polluted : for their bread for 
 their soul shall not come into the house of the Lord. 
 
 They shall not offer wine offerings unto the Lord] Hebrew, i,> 
 yessckii la- Ychoveh yayin, ' they shall not pour out wine to Jehovali' ; Lxx,, ouk 
 esf^ci-an to Kurid oiiioit, ' they have not poured out \\ine to ihe Lord ' ; \'. , tion 
 libabant Domino vinuin, ' they will not pour out wine to the Lord.' 
 
 Chapter IX. Verse 10. 
 
 I found Israel like grapes in the wilderness ; I saw your u,thers as 
 the iirstripe in the fig tree at her first time : hit they went to Baal- 
 peor, and separated themselves unto that sliame ; and t/ieir abomina- 
 tions were according as they loved. 
 
 Like grapes] Hthxcvf, ka-anah^'im, ' like grape-clusters.' 
 
 Chapter X. Verse i. 
 
 Israel is an empty vine, he bringetli forth fruit unto himself: 
 according to the multitude of his fruit he hath increased the altars ; 
 according to the goodness of his land they have made goodly images. 
 
 An EMPi'v vine] Hebrew, gSphen boqdq, ' a vine emptying' (itself); Lxx., 
 euklccinatousa, 'branching oul well'; V., fronJosa, 'leafy.' Henilcrson ha.-, 
 'luxuriant.' According to the A. V., the -ense would be that Israel, having, fur 
 his own use, emptied himself of his fruit, had left nothing for the Divine husband- 
 man. He was empty, or barren, God-wards. 
 
 Chapter XIV. Verse 7. 
 They that dwell under his .shadow shall return ; they shall revive 
 
 II! 
 
224 
 
 ROSEA, XIV. 7. 
 
 ii>« 
 
 t 
 
 
 i ,|: 
 
 rtj- the corn, and grow as tlie vine : the scent thereof s/ia// be as the 
 wine of Lebanon. 
 
 And grow as the vim:] Ilcliiew, 7'S-yiphrekhu kag-gaJi/^htii, ' .ind they shall 
 bud forth like tlic vine.' 
 
 The scent iuekeof shall de as the wine ok Lebanon] Hebrew, 
 zi/cro kc-yuyn LcvaJinoti, ' his memorial [remembrance] like wine of Lebanon ' ; 
 Lxx., iHuccDWsunoii autou hOs oinos Libanou to Ephraim, 'his memory (shall be) 
 as wine of Libanus to Kphraim'; V., mcmorialc ejus siciit vittuin Lilhtui, 'his 
 memorial as wine of Libanus '; Henderson, ' Their fame shall be as the wine of 
 Lebanon.' 
 
 Comparing Cant. ii. 13 witli ver. 6 of tliis chapter, we may infer that as the 
 grapes of Lebanon emitted a pleasant odour, this scent was preserved in the wine 
 made therefrom. Sir J. Bowring praises, as of ' excellent quality,' a wine consumed 
 in some of the convents of Lebanon, ' known by the name of the z'iiio if or [golden 
 wine]. The custom of boiling wine he found to be almost universal.' The Rev. 
 J. A. Wylie, in his ' Modern Judea compared with Ancient Prophecy,' slates that 
 "the wines of Lebanon are of three kinds — the white, the yellow, and the red. 
 The white is rather bitter, the yellow and red are too sweet ; but if the red is not 
 boiled, it is ecjual almost to that of Bordeaux." 
 
 M 
 
THE 
 
 BOOK OF THE PROPHET JOEL. 
 
 [Joel, who wrote about 860 years before Christ, PRornESTED the 
 
 INVASION OF THE LAND BY ARMIES OF LOCUSTS, THAT SHOULD LAY WASTE 
 EVERY GREEN THING.] 
 
 Chapter I. Verse 5. 
 
 Awake, ye drunkards, and weep ; and howl, all ye drinkers of wine, 
 because of the new wine ; for it is cut off from your mouth. 
 
 Drunkards] Hebrew, sh'H'orim, 'drunken ones' = those who fill themselves; 
 perhaps with an allusion to shakar, so as to include all the tipplers of the time, — 
 lovers q[ shakar (palm-juice, etc.) and lovers o{ yayin (grape-juice). 
 
 All ye drinkers of wine] Hebrew, kahl-shothai yahyin, 'all drinkers of 
 wine.' 
 
 Because of the new wine] Hebrew, al ahsis, 'for the fresh juice,' — the 
 juice as it flows from under the treader's feet. 'By aksis,' says Henderson, 'is 
 meant the fresh wine or juice of the grape or other fruit, which has just been 
 pressed out, and is remarkable for its sweet flavour and its freedom from in- 
 toxicating qualities.' The A. v., therefore, correctly renders rt/^j/j by 'new wine,' 
 and it is much to be regretted that the same rendering is given in eleven places to 
 ttrosh, with so different a signification. The Lxx., ckmepsale oi mcthuontes ex 
 oiiioii at(toii, kai kiausa'e; tinecnasate panics oi pinontcs oinon eis met keen, hoti 
 exeerihee ex stomutos humon euphrosunec kai chara, 'awake [become as abstainers ; 
 see Notes on Gen. ix. 24, and i Kings xxv. 37], ye drunkards, from your wine, 
 and weep ; mourn ye, all ye (who are) drinking wine to drunkenness, for joy and 
 gladness are removed from your mouth'; V. has cbni — 'drunkards' — qui bibitis 
 viniun in dulcedine, 'who drink wine with sweetness 'i the T. has a/ khaviar 
 mdrath, ' because of the pure wine. ' 
 
 Chapter I. Verse 7. 
 
 He hath laid my vine waste, and barked my fig ti. ^' : he hath 
 made it clean bare, and cast ii away ; the branches thereof are made 
 white. 
 
 My vine] Hebrew, gaphni, 'my vine.' The clause literally stands, 'he hath 
 given my vine to wasting.' 
 
 i 
 
 !; 
 
 I I 
 
 
Jf, i 
 
 % 
 
 ff 
 
 226 
 
 JOEL, I. 9. 
 
 I '! 
 
 Chapter I. Verse 9. 
 
 The meat offering and the drink offering is cut off from the house 
 of the Lord ; the priests, the Lord's ministers, mourn. 
 
 And the drink offering] Hebrew, vah-}ies?k, ' and the libation. 
 
 Chapter I. Verse 10, 
 
 The field is wasted, the land mourneth ; for the corn is wasted 
 new wine is dried up, the oil languisheth. 
 
 the 
 
 The new wine is dried up] Hebrew, /io!'is/i tirosh, ' dried up [= perished] 
 (is) the vine-fruit.' Hobish is the Hiphil form oi yah-bds/i, "to be dried up, to bo 
 or become dry, used of plants, trees, grass, . . . fruits, the harvest — Joel i. 10'' 
 (Gesenius). Lxx. k exeratit/u iios, 'dried up (is) wine'; the V., less hapjiily, 
 coiiftisiun est viition, ' confounded has been the wine '—yahbds/i, ' to be dry,' being 
 \nK\czi<\ a.^yak-bds/i, 'to put to shame '; T., 'the vines have dried up. ' 
 
 The oil languisheth] Hebrew, umlnl yitzhar, 'the orchard-fruit droops'; 
 Lxx., dligdthee elaion, 'oil becomes scarce'; V., claiv^uit oleum, 'the oil has 
 languished.' Proof so direct and decisive tiiat tirosh and yitzhar describe two 
 classes of 'fruits,' and not artificial liquid preparations, ought to satisfy even 
 incredulity itself. 
 
 Chapter L Verse ir. 
 
 Be ye ashamed, O ye husbandmen ; howl, O ye vinedressers, for 
 the wheat and for the barley ; because the harvest of the field is 
 perished. 
 
 O YK vinedressers] ITcl)rew, korvn'/n, * vineyard-men ' (labourers); V., 
 vinitores, 'vine-dressers'; but Lxx. has kUcfuata, 'possessions' — not the farmer or 
 possessor. 
 
 Chapter L Verse 12. 
 
 The vine is dried up, and the fig tree languislieth ; the pomegranate 
 tree, the palni tree also, and the apple tree, even all the trees of the 
 field, are withered : because joy is withered away from the sons of 
 men. 
 
 The vine is dried up] Hebrew, has^-gephen hobishah, ' the vine is dried up.' 
 IVot only the tVnil borne, but the fruit-bearer, yields to the withering influence. 
 Lxx., hee amptlos exeeraiitJiee, 'the vine ii dried up'; V., viitea co)if:isa est, 'the 
 vineyai'd has been confounded.' 
 
 Chapter I. Verse 13. 
 Gird yourselves, and lament, ye priests : howl, ye ministers of the 
 altar: come, lie all night in sackcloth, ye ministers ol myCiod: for 
 the meat offering and the drink oftering is withholden from the house 
 of your God. 
 
 
JOEL, III. 3. 
 
 227 
 
 And the drink offering] Hebrew, vah-nahsek, 'and the libation.' 
 
 Chapter II. Verse 14. 
 
 Who knoweth if he will return and repent, and leave a blessing 
 behind him ; ez'en a meat oftering and a drink offering unto the Lord 
 your God ? 
 
 And a drink offering] Hebrew, vak-nMk, 'and a libation.' 
 
 Chapter II. Verse 19. 
 
 Yea, the Lord will answer and say unto his people. Behold, I will 
 send you corn, and wine, and oil, and ye shall be satisfied therewith : 
 and I will no more make you a reproach among the heathen. 
 
 Corn, and wine, and oil] Hebrew, eth-had-dahgan, v?-hat-iirosh, v^-hay- 
 yitzhar, 'the corn, and the vine-fniit, and the orchard-fruit'; Lxx., silott, oinon, 
 daion, V. , /rumentum, et vinum, et oleum. 
 
 Chapter II. Verse 12. 
 
 Be not afraid, ye beasts of the field : for the pastures of thi^ wilder- 
 ness do spring, for the tree beareth her fruit, the fig tree and the vine 
 do yield their strength. 
 
 And the vine] Hebrew, vah-gephen, 'and the vine'; Lxx., ainpelos ; 
 v., vinea. 
 
 Chapter II. Verse 24. 
 
 And the floors shall be full of wheat, and the fats shall overflow 
 with wine and oil. 
 
 Wheat] Hebrew, bar ; used, perhaps, to indicate the finest quality of corn 
 (iialigan). 
 
 And the fats shall overflow with wine and oil] Hebrew, v?.-/ias/iit/u 
 Jidyhjahvim tirosh "Ji-yitzhar, ' and the presses shall abound with vine-fruit and 
 orchard-fruit'; Lxx., kai huperchiithei'sontai ai leenci oiiioii kai daion, 'and the 
 presses shall be overflowed with wine and oil'; V., et rcdtindahiuit tomi/aria 
 vino d olcc, ' and tlie presses shall be redundant with wine and oil.' The Hebrew 
 word simq, translated 'overflow,' >,it;nifies 'to run" or 'abound'; hence, 'to 
 desire eagerly.' It is here in tlie Ilipliil conjugation ; and if the figure is not too 
 strong, we may consider that the propliet represents the presses as causing the tirosli 
 and_j7/3/:ar to run into them, so as to fill them to the brim ; not with the expressed 
 juice, but with the substances whose subsequent pressure should yield the desired 
 drink. 
 
 Chapter III. Verse 3. 
 
 And they have cast lots for my people ; and have given a boy for 
 an harlot, and sold a girl for wine, that they might drink. 
 
 \ 'V\ 
 
 !■■ IIIM 
 
228 
 
 JOEL, III. 1 8. 
 
 Wine, that thky m'ght t>rink] Hebrew, 7'ay-ydiwn vay-yishtii, ' for 
 wine, and tliey sliall drink'; Lxx., anli ton oiimu kai c/^riiuvi, 'for the sa]<e ot 
 the wine, and have drunk'; V., J>ro vino tit bibcrent, ' for wine, that they migiit 
 drink.' 
 
 So insatiable is the unnatural appetite for strong drink, and so hardening is its 
 effect on the moral nature, tliat the strongest natural instincts — love of offspring 
 and love of life — yield to it like tow before the fire. 
 
 Chapter III. Verse 13. 
 
 Put ye in the sickle, for the harvest is ripe : come, get yoti down ; 
 r the press is full, the fats overdow ; for their wickedness is great. 
 
 for 
 
 This verse tersely describes the vintage liarvest. " Put fortli the knife [magical 
 — that which cuts], for the vintage [tja/itzir — cuttin,' = that which is cut] is ripe : 
 come, descend (or tread), for the press [,s;al/i] is full ; the presses (hayc(/a/irini) 
 abound (hashiipi) ; for their wickedness is great." The prophet is here describing, 
 fiot the result of the treading, ])ut the preparations for it ; and he invites the 
 avengers (the foreign foe) to come and tread, because tlie wickedness (= vintage) 
 of the idolatrous nations was ripe, and its fruits (the grapes collectively, tirosh) 
 were brought together in a 'great' heap, ready to be trodden (punished) by the 
 instruments of the Divine justice. This text tends to illustrate the sense of the one 
 other passage where (in A. V.) the presses are said to 'overflow' with tirosh, the 
 real idea being, that the vintage has been so fruitful that the grapes have to be 
 piled up in the presses. 
 
 Chapter III. Verse 18. 
 
 And it shall come to pass in that day, tJtat the mountains shall drop 
 down new wine, and the hills shall flow with milk, and all the rivers 
 of Judah shall flow with waters, and a fountain shall come forth of 
 the house of the Lord, and shall water the valley of Shittim. 
 
 The mountains shall drop down new wine] Hebrew, yitphu ha-hahrim 
 ahsis, 'the mountains shall drop down fresh juice'; Lxx., apostalaxci ta oree 
 glitkasmon, ' the mountains shall drop sweetness'; V., stillabunl mantes dulcedi- 
 nein, ' the mountains shall drop sweetness '; T., ' pure wine.' 
 
 As vines were often cultivated on the hill-sides, the prophet -epresents tlit fer- 
 tility of the vines and the riclmoss of their ]iroduce by a very expressive image — 
 that of the hills sending forth streams of the luscious juice contained within the 
 purple clust»;rs. 
 
THE 
 
 BOOK OF THE PROPHET AMOS. 
 
 [Amos rRornEsiED adout the year 790 n.c] 
 
 Chapter II. Verse 8. 
 
 And they lay themselves down upon clothes laid to pledge by every 
 altar, and they drink the wine of tlie condemned in the house of their 
 god. 
 
 And they drink the wine of the condemned] Hebrew, vlf-yayn anushitn 
 vishlu, 'and the wine of the condemned (= fined) tliey will drink.' The A. V. 
 treats the future form of the verb as an indefinite present. Lxx., kai oiiton ek 
 sukophautid)i cpcinoti, 'and wine from calumniators they drank.' [The sukophan- 
 tees was at first an informer against persons who broke the Athenian law by 
 exporting figs from Attica ; and then the term became ajjplied to any informer or 
 accuser; next, as these men wee often perjurers, to a calumniator or false 
 accuser; until it finally acquired the meaning of 'sycophant,' as with us, — one 
 who, from motives of self-interest, seeks to ingratiate himself with another by any 
 means, such as slandering his betters.] V,, et vinum datnnalorum bibebaitt, 'and 
 the wine of the condemned they have drunk. ' 
 
 Aiiush signifies to ' amerce ' or ' fine ' ; so that we have here the picture of men 
 of violence, who, having inflicted un the weak fines which were paid in wine or 
 expended in that liquor, drank the wine in their pagan temples, — thus adding 
 revelry and idolatry to injustice, if, indeed, the desire for this revelry was not the 
 predisposing cause of the injustice, as it often is of robbery in our own day. 
 
 Chapter II. Verses ii, 12. 
 
 II And I raised up of your sons for prophets, and of your young 
 men for Nazarites. Is it not even thus, O ye children of Israel? 
 saith the Lord. la But ye gave the Nazarites wine to drink ; and 
 commanded the prophets, saying. Prophesy not. 
 
 V. 12. But ye gave the Nazarites wine to drink] Hebrew, vattashqu eth 
 han-XHarim yahyiii, 'and ye gave wine to drink to the Nazarites'; Lxx. , ^-a/ 
 fpotizcte tens heq^iasmenotis oinoii, ' and ye caused the consecrated ones to drink 
 wine'; V., ct propiiuibitis A'azarceis viniitn, 'and you will present wine to the 
 
IM 
 
 230 
 
 AMOS, IV. 9, 
 
 'III 
 
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 Nazaritcs.' The T. of Jonathan reads, ' ye have driven the teachers into error by 
 
 your wine. 
 
 It has been inferred by able expositors, from this passage, that the 'sons raised 
 up for prophets' were also the 'young men' raised up for Nazaritcs, although the 
 Nazaritcs may have included others who were not trained to the prophetical 
 cITice ; so that the description (as given by Isaiah and Jeremiah) of intemperance 
 among priests and prophet'^, marked the violation of special obligations to absti- 
 nence, as well as a violation of general moral principle. Be this as it may, we 
 learn from these verses the importance attached by God to the Nazarite cl.iss, and 
 also that their pre-eminent characteristic was abstinence from wine. Jehovah claims 
 to have raised up a succession of jirophcts and Nazaritcs, and the attempt to subvert 
 the fidelity of the Nazaritcs is coupled as a sin with the impious effort to silence 
 the teachers of the nation and the organs of the Almighty. Thut there was a 
 connection between the love of drink, and the rejection of the true prophets who 
 would not countenance the causes of the national declension, Micah (ii. 11) makes 
 as plain as does Amos the contrary and better association, between abstinence and 
 a pious fidelity to the will of God in his 'holy ones'; and we. may be assured that 
 wh.itevcr advantages sprang from this abstinence among the Jews, may be enjoyed 
 in a yet higher measure in our day ; while those who pride themselves in leading 
 others to abandon so safe and beneficent a rule, may take what comfort tliey can 
 extract from the spirit of the text before us. 
 
 CHAn'ER IV. V'erse I. 
 
 Hear this word, ye kine of Baslian, that are in the mountain of 
 Samaria, wliicli oi)i)re.ss tlie |joor, which crush the needy, which say 
 to their masters, Bring, and let us drink. 
 
 Cruelty and sensuality are well matched. Inflamed passions crave for inflaming 
 drink, and this again 'sets on fire the whole course of nature,' and disposes to 
 deeds of violence and shame. Nor must it be forgotten that men and women 
 naturally mild and kind commit the most ferocious (otherwise unaccountable) acts 
 when under the influence of alcoholic drink, which exerts all the foreign tyranny of 
 diabolical possession. 
 
 Chapter IV. Verse 5. 
 
 And offer a sacrifice of thanksgiving with leaven, and proclaim and 
 publish the free offerings : for this liketh you, O ye children of Israel, 
 saith the Lord God. 
 
 With leaven] Ileljrew, niakhahmatz, 'with leavened matter.' The V. has 
 de fermcfttato ; but the Lxx. reads, exo nonion, 'without law.' God reproves the 
 conduct of the idolaters by ironically urging them to do that which they had already 
 done, contrary to the solemn injunctions of His law. 
 
 Chapter IV. Verse 9. 
 
 I have smitten you with blasting and mildew : when your gardens 
 and your vineyards and your fig trees and your olive trees increased, 
 
AMOS, VI. 6. 
 
 -31 
 
 the palmerworm devoured them : yet have ye not returned unto nic, 
 saiili the Lord. 
 
 And your vineyards] Hebrew, vt-karmaikem, ' and your vineyards.' 
 
 Chapter V. Verse ii. 
 
 Forasmuch therefore as your treading is upon the poor, and ye take 
 from him burdens of wheat : ye have built houses of hewn stone, but 
 ye shall not dwell in them ; ye have planted pleasant vineyards, but 
 ye shall not drink wine of them. 
 
 Pleasant vineyards] Hebrew, karmCd khi'inU, 'vineyards of deli[;lit'; 
 I. XX., ampdonas cpilltumcctous, 'desirable vineyards'; V., vineas amanlissimns, 
 ' most beloved vineyards.' 
 
 ]!UT YE SHALL NOT DRINK WINE OF THEm] Hebrew, vi-lo thishtu eth- 
 yiiynakin, 'and ye shall not drink their wine.' So the V. The Lxx., <'« nice 
 picHc ton oiiton ex aittoii, ' and ye shall not drink wine from them.' The inference 
 would naturally be, that the wine was really contained in the vineyards ; not needing 
 the process of fermentation to produce it, but only pressure to educe it. 
 
 Chavter V. Verse 17. 
 
 And in all vineyards sJiall be wailing : for I will pass through thee, 
 saith the Lord. 
 
 And in all vineyards] Hebrew, uv-kahl-kerahmini. So the V.; but llie 
 Lxx. has ' in all ways.' 
 
 Chapter VI. Verse 6. 
 
 That drink wine in bowls, and anoint themselves with the chief 
 ointments : but they are not grieved for the affliction of Joseph. 
 
 That drink wine in bowls] llchxcw, has/ ol/iim lit-mizretjrd yayin, 'that 
 drink in bowls of wine.' The mizraq properly denoted a vessel out of which 
 anything was scattered or sprinkled (from zahratj, ' to scatter'), and thence was 
 applied to any large cup, bowl, or goblet. The Lxx., oi pcinontes ton diulismcnon 
 oinon, 'those who drink strained (= refined) wine.' This rendering points to 
 some MS. reading of niczuqahq, ' strained' or ' refined,' instead of the reading of 
 the present Hebrew text. V., bihcntcs vinum in phialis, ' those drinking wine in 
 vials.' The T. has ' in silver vials.' The Arabic has ' clear wine,' and the Syriac 
 ' clearest wine.' 
 
 To drink large quantities of wine was customary among eminent topers. In the 
 Dcipnosop/iishe of Athenaus various particulars are given of great drinkers. To 
 swallow gallons of liquor at one sitting was a feat held in great esteem, without 
 reference to the intoxicating quality of what was consumed. 
 
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 Behold, the days come, saith the Lord, that the plowman shall 
 overtake the reaper, and the treader of grapes him that soweth scliI ; 
 and the mountains shall drop sweet wine, and all the hills shall melt. 
 
 And the treader of grapes] Hebrew, v^-dorak anakvim, 'and the trender 
 of grape-clusters.' So the V. ; but the Lxx. has 'and the grape shall ripen in 
 the time of sowing.' 
 
 The mountains shall drop sweet wine] The marginal reading of A. V. 
 is 'new wine,' but the phrase is the same as in Joel iii. 18, ahsis, the juice of the 
 newly trodden grapes. Lxx., 'the mountains shall drop sweetness' (g'likasmon); 
 the v., 'the mountains shall distil sweetness' {dulcedinem). 
 
 The promise is one of continual fertility and abundance, one agricultural 
 operation fcjilowing rapidly upon another, .'dl carried on without exhausting the 
 soil, and all resulting in tlie enrichment of the people. Christian commentators 
 give to the prophecy a spiritual application. 
 
 Chapter IX. Verse 14. 
 
 And I will bring again the captivity of my people of Israel, and 
 they shall build the waste cities, and inhabit them; and they shall 
 plant vineyards, and drink the wine thereof; they shall also make 
 gardens, and eat the fruit of them. 
 
 And they shall plant vineyards, and drink the wine thereof] 
 Hebrew, v^-nahtu kcrahmini v^-shahthu cth-yavnahm, 'and they plnnt vineyards 
 and drink their wine'; Lxx., oinon ; V., vitium. The threatening pronounced 
 (v. If) is to be cancelled on the repentance of the people. Compare with this 
 the language of the Erythraean Sibylline Oracle, as quoted by Lactantius, Div. 
 Inst., b. vii. c. 24 : — 
 
 Kai tote dee charmeen fnes^aleen theos andrasi d/isei, 
 Kni gar gi'e, kai di'udra, kai asf'ita throtimata gaieei 
 J)/isi'iisi>i kar(>o>t ton aliethinon anthrfifioisi, 
 Oinnii, kai melitos f^lt'iikefis, lettkoit te galaktos, 
 Kai sitou^ hoper esti brotois kalliston apantOn. 
 
 And truly then great joy shall God to men impart, 
 
 For from earth, trees, anil earth's dumb offspring — countless sight !— • 
 
 Shall fruit, best fit for man, luxuri.-intly start ; 
 
 Wine, lusci^ius honey, too, and milk of purest white, 
 
 And corn, and all that gives to mortals most delight. 
 
 If oinos here does not directly signify vintage-fruit — fruit on the vine, — it must be 
 accepted as the liquid fruit of the vine in its fresh and sweetest state. Iloncy has 
 been happily called ' the fruit of bees,' 
 
THE BOOK OF 
 
 THE PROPHET OBADIAH. 
 
 [This prophet is supposed to have been a contemporary of Jeremiah 
 and ezekiel; and to have delivered his prophecy after the de- 
 STRUCTION OF Jerusalem, over which the Edomites were rejoicing, 
 
 ABOUT 580 B.C.] 
 
 Verses 15, 16. 
 15 For the day of the Lord is near upon all the heathen : as tliou 
 hast done, it shall be done unto thee : thy reward shall return upon 
 thine own head. 16 For as ye have drunk upon my holy mountain, 
 so shall all the heathen drink continually, yea, they shall drink, and 
 they shall swallow down, anu they shall be as though they had not 
 been. 
 
 V. 16. And they shall swallow down] Hebrew, v^-lahti, ' and they 
 shall suck up.' The margin of A. V. has 'sup up.' The Hebrew term is <jiie 
 expressive of greediness. Lxx., 'all the nations {cth^tce) shall drink wine (oino/i).' 
 So the Arabic. Here the generic term is applied to a dmi wine, as the context 
 makes eviiljnt. The Lxx. translators must liave read khamer (foaming juices 
 instead of A?//;«t'(/, 'continually.' The initial and final letters of the two words 
 (/, khi and </, r), are easily mistaken l)y a copyist. The word tvine gives the best 
 sense. It is the 'cup of astonishment ' (not of blessing) that shall be given to tiie 
 Kdomites, and they shall drink it till it destroys them from the earth. 
 
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 BOOK OF THE PROPHET JONAH. 
 
 [He lived about 86o b.c] 
 
 Chapter IH. Verses 6, 7. 
 
 6 For word came unto the king of Nineveh, and he arose from his 
 throne, and he laid his robe from him, and covered ///;/; with sack- 
 cloth, and sat in ashes. 7 And he caused // to be proclaimed and 
 published through Nineveh by the decree of the king and his nobles, 
 saying, Let neither man nor beast, herd nor flock, taste any thing : let 
 them not feed, nor drink water. 
 
 The king's prohibition against the use of water by man, beast, herd, and flock, 
 was, in such a cHmate, the strongest proof of sincere self-denial which the king 
 •ind the nobles of Nineveh could exhil)it. Is not this example a standing rebuke 
 to many Christian communities, who, for tlie sake of a great and needed reforma- 
 tion of manners, morals, and religion, cannot deny themselves the use of an arti- 
 ficial and noxious beverage T 
 
THE 
 
 BOOK OF THE PROPHET MICAH. 
 
 u 
 
 ,p 
 
 [This PRornET was coNTEMroRARv with Is. cah, about 700 b.c] 
 
 Chapter I. Verse 6. 
 
 Therefore I will make Samaria as an heap of the field, a//(f as 
 plantings of a vineyard : and I will pour down the stones thereof into 
 the valley, and I will discover the foundations thereof. 
 
 As PLANTINGS OF A VINEYARD] Hebrew, le-matia/iui kahrein, ' the plantations 
 of a vineyard. ' 
 
 Chapter II. Verse ii. 
 
 If a man, walking in the spirit and falsehood, do lie, sayini^, I will 
 prophesy unto thee of wine and of strong drink j he shall even be the 
 prophet of this people. 
 
 I WILL PROPHESY UNTO THEE OF WINE AND OF STRONG DRINK] ITchrcw, 
 attiph le-kah lay-yayin ve-las/i-skakar, ' I will prophesy to thee concerning wine 
 and concerning strong drink'; Lxx., 'ye have fled, no one pursuing; thy spirit 
 has framed falsehood ; it has dropped down (descended) on tliee in regard to wine 
 and strong drinl< {cis oinon kai inetkusiiiay ; V., stillabo (ihi in rinnvt et in chricla- 
 tern, ' I will distil to thee as to wine and drunkenness' = a 'lying spirit' that 
 stoops down to the calls of the sensual nature, and is accepted as true by those 
 whose 'god is their belly.' 
 
 As the Westminster divines' 'Annotations' quaintly expresses it, " They love 
 and like those prophets that will speak pleasins^ things, and sew pillows under 
 their elbows : they would be fostered and bolstered up in their sins ; else the 
 prophets are no prophets for them" (1651). 
 
 How strange is it that, in the face of such texts as these perpetually recurring in 
 the history of the Jews, men of professed piety and of undoubted inteliii.""'-ce 
 should labour under the extraordinary delusion that wine — and especially Eastern 
 — countries must necessarily be jo^tv countries I So far from this being the fact, 
 this Hebrew text implies that the people were so anxious to indulge their craving 
 for inebriating liquors, that any one (though destitute of the marks of a true 
 Teacher) who should promise them m abundant supply, would be eagerly received 
 by them as a true prophet, however lalsc and sensuous might be his prophecy. 
 
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 MICAH, VI. 15. 
 
 The same spirit is displayed in our own tinric, when a ready ear is turned to those 
 \vho defend, no matter how falsely, the drinking customs of society, and eulogize 
 artificial and inflaming liquors as 'the good creatures of God.' 
 
 Let belicers in the light wine delusion read the following testimony from 
 France: — "The abundance of the harvest in 1858 diminished the poverty, and by 
 consequence the crimes and offences which misery inspires; but the abundance of 
 the vintage, on the contrary, multiplied blows and wounds, the quarrels of cabarets, 
 the rebellions, the outrages and violences towards the police. The, e facts are 
 again found, in all analogous circumstances." — Revue tV Econoinie Chrelicnnc, Paris, 
 1862, p. 171-2. 
 
 Chapter IV. Verses 3, 4. 
 
 3 And he shall judge among many people, and rebuke strong 
 nations afar off; and they shall beat their swords into plowshares, and 
 their spears into pruninghooks : nation shall not lift up a sword 
 against nation, neither shall they learn war any more. 4 But tliey 
 shall sit every man under his vine and under his fig tree ; and none 
 shall make t/iem afraid : for the mouth of the Lord of hosts hath 
 spoken it. 
 
 V. 3. Into pruninghooks] Hebrew, le-mazmdrotk, • into pruning-blades.' 
 The reading of the A. V. text is preferable to the marginal ' scythes.' The L.xx. 
 hv^s drepana, 'sickles'; the V., ligones, 'curved knives.' 
 
 V. 4. His vine] Hebrew, gaphno, 'his vine.' [See Note on i Kings iv. 25 ; 
 Zech. iii. 10.] The T. has ' under the fruit of his vine.' 
 
 Chapter VI. Verse ij. 
 
 Thou shalt sow, but thou shalt not reap ; thou shalt tread the 
 olives, but thou shalt not anoint thee with oil ; and sweet wine, but 
 shalt not drink wine. 
 
 And sweet wine, but shalt not drink wine] Hebrew, zii-tirosh vS-lo 
 Ihishteh yaytn, 'and vine-fruit, and thou shalt not drink wine.' To realize the 
 full sense we must take the whole verse : — "Thou shalt tread the olive {zail/t) 
 and shalt not anoint thyself with oil {s/iemen), and (tread) the tirosh (or vine-fruit) 
 and shalt not drink the yayin (or expressed juice)." Here tirosh is as clearly 
 placed in apposition to yayin as zaith (olive) to sliemen (oil) ; and it is strange how 
 the translators of any country could have failed to see that poetical consistency 
 and common sense alike required tirosh to be taken as the solid substance whose 
 ]iressure yielded yayin. It was to be a puni./nment to the nation, that though the 
 zaith and tirosh had been plucked, the liquids (oil and wine) flowing from their 
 pressure should either be so deficient in quantity, owing to the withered condition 
 of the fruit, that there should be no suflicient supply; or that what there was should 
 be diverted to the use of the spoiler, and not be used by those who had plucked 
 the fruit. Lxx., 'thou shalt press the olive, but shalt not anoint with oil, and 
 wine {oinott), and ye shall not surely drink (any) — kai oit mee pieetc,'' — thus omitting 
 one member of the parallelism by using oinon in the double sense of ' growing 
 wine' and ' tupressL-d wine.' The V. has et viustum et non hihcs viiiuin, 'and 
 
 f i 
 
MICAII, VII. I. 
 
 '^17 
 
 (ihou shalt tread) must, new unfermented wine, and shalt not drink wine.' Arabic 
 has ' must.' T., 'and thou shalt tread the grapes, whose wine thou shalt not drink. ' 
 Archbishop Ncwcome inserts words in italics, and paraphrases, 'And the grape of 
 the ciioice wine'! Henderson has ' the grape of the new wine,' but has no note 
 on this periphrastic rendering of tirosh, though in a note on Joel i. 5 he had con- 
 fined it to juice of the grape which, 'however new, had already obtained an in- 
 ebriating quality ' ! 
 
 Chapter VII. Verse i. 
 
 Woe is me ! for I am as when they have gathered the summer 
 fruits, as the grape-gleanings of the vintage : there is no cluster to eat: 
 my soul desired the first ripe fruit. 
 
 As THE GRAPE-GLEANINGS OF THE VINTAGE] Hebrew, kS-okloth bahtzir, ' as 
 the gleanings f^*" the cutting' = the time of cutting or vintage. 
 
 There is no cluster to eat] Hebrew, ain eshkol IS-vkol, ' no cluster (is 
 there) to eat. ' 
 
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 THE BOOK OF 
 
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 THE PROPHET NAHUM. 
 
 [Nahum flourished about 714 B.C.] 
 
 Chapter I. Verse 10. 
 
 For while f^ey he folden together as thorns, and while they are 
 drunken as drunkards, they shall be devoured as stubble fully dry. 
 
 And while they are drunken as drunkards] Hebrew, vkmhvahm 
 sevuim, 'and as (with) their soveh [rich wine] (they are) soaked.' The L.\x. 
 gives the whole verse as follows : — ' For even to his foundation shall he be laid 
 bare, and shall be devoured as twisted yew, and as stui)ble fully dry.' The V. has 
 sic convivitiin corum pariter potantiiim, ' so is their feast as (tliat) of the topers ' ; 
 the T., 'even as they have wandered by wine, so their enemies have borne thcni 
 away and devoured them' ; the Syriac, ' they are drunken in their own drunkenness.' 
 Henderson reads, ' thoroughly soaked with their wine. ' 
 
 Chapter HI. Verse ri. 
 
 Thou also shalt be drunken : thou shalt be hid, thou also shalt seek 
 strength because of the enemy. 
 
 Thou also shalt be drunken] Gam-at tishkcri, * also thou shalt be drunken' 
 (surcharged). Lxx., 'and thou shalt be made drunk {methiisthecsec) and despised.' 
 v., 'and thou shalt be inebriated {inehriciberis) and shalt be ilospised.' Newcome 
 has ' shalt become a hireling,' altering the pointing from tishkeri to tiskcn. 
 
 Diodorus Siculus, who describes the capture of Nineveh by Arbaces the Mede 
 and Belesis the Babylonian, states that, after the besiegers had l)cen coiu|uercd in 
 the field, the Assyrians gave themselves up to feasting and drunkenness ; when the 
 enemy, bemg informed of their condition, fell upon them, and, alter a great rout, 
 drove into the city those who had escaped slaughter or capture. 
 
THE BOOK OF 
 
 ■i 
 
 THE PROPHET HABAKKUK. 
 
 [IIabakkuk's prophecy is referred to about 600 B.C.] 
 
 Chapter II. Verse 5. 
 
 Yea also, because he transgresseth by wine, he is a proud man, 
 neither keepeth at home, who enlargeth his desire as hell, and is as 
 death, and cannot he satisfied, but gathereth unto him all nations, and 
 heapeth unto him all people. 
 
 Yea also, because he transgresseth by wine] Hebrew, v?-aph ii hav- 
 Vayin bogdd, ' now, in truth, the wine is defrauding ' = is a defrauder, a deceiver. 
 Tire Lxx. reads, ' but the arrogant man and the scorner, the boastful man, shall 
 not finish anything' ; the V., et quomodo vimtm potantem dccipit, 'and in like 
 manner as wine deceives the drinker. ' The T. has ' behold, as one wanders by 
 wine'; Henderson's translation, 'moreover, wine is treacherous' — (so Benisch);— and 
 in a note H. remarks, "That the prophet has his eye upon the intemperance to which 
 the Babylonians were greatly addicted there can be no doubt. How strikingly 
 was the deceptive character of wine exemplified in the case of BeLshazzar ! " 
 Newcome reads, ' moreover, as a mighty man transgi-esseth through wine. ' 
 
 Wine (that is, the wine that intoxicates) is here distinctly described as a secret 
 spoiler = one that secretly plunders ; and this characteristic of wine is maile 
 the ground of a comparison between it and the ' strong man' ( s;cbcr) who is 'proud, 
 and does not rest, who enlargeth his desire (or soul) as j/ziS;/ (the under-vvorkl).' 
 The verdict of Solomon, Idtz hay-yayin, ' a mocker is the wine,' and the confirm- 
 atory verdict of Habakkuk, hay-yayin bogdd, ' the wine is a defrauder,' affix for 
 ever upon"*the wine that intoxicates, a stigma which no colours of social llattery 
 can conceal, and no force of sophistry expunge. 
 
 Chapter II. Verse 15. 
 Woe unto him that giveth his neighbour drink, that puttest thy 
 bottle to /tim, and makv.st /lim drunken also, that thou mayest look 
 on their nakedness ! 
 
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 HABAKKUK, II. IC. 
 
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 It is wortJj/ </ ftn^fft that the 14th verse, wliich speaks of the millennial glory 
 when the eanjj ^k'^i f^ «full of the knowledj^e of the Lord,' should be followed 
 by this woe, «* iilf iivlicarinc; the love of strong liquor to be the great and primary 
 obstacle to tJual ^j^irmsual jubil-e. 
 
 "Woe umto urn twat giveth his neighbour drink] Hebrew, hoi mas/iqd 
 1-ualiu, ' wo« Ui ituiW^ving-drink-to his neighbour.' 
 
 'I'HAT J-L J'^fc*ir TTffY BOTTLE TO HIM] Hebrew, mhapaakh khamatkkah, 
 ' pouring out liiy liftiftwriing drink.' [On khamah, see Prel. Dis., and Notes upon 
 Deut. xxxji. 35; t'^A, Iviii. 4; Isa. li. 17; Jer. xxv. 15; li. 39; Hos. vii. 5.] 
 Grotius ren<iw>/A«»j/]r/,4 'hot wine'; Parkhurst, 'hot inflammatory liquor'; Arch- 
 biihup Nfwcoxu% *gAll, poison.' 
 
 And MAKJiiU HUM DRUNKEN ALSo] Hebrew, v?-a/>A shahkar, *and even 
 making hiiB 4rwijll:.. ' It is a beginning of badness to give bad drink for sensual 
 ]!uri>oset; — bad l<v yfiif at all the brain-disturbing khamah, the emblem of God's 
 angc-r — and tte is<'*s«mmation of wickedness is reached when dead-dnmkenness 
 ensues.* Tlw; \,%%, renders the whole verse, O ho poHzon ton fleesion auton, 
 anatropee tkoter<t i/n imthuskon, hopes epiblcpce tpi ta apeclaia auton, • woe (to him) 
 who gives his iu*.:iy,tl.ilv>ur to drink from the turbid subversion [or, thick dregs], and 
 makes liim dru.IJJ^, SiVthat he may look upon their secret parts.' The Barberine codex 
 lias cholou sou, * (A chy fury'; Symmachus, ton thiimon heatitou, 'his own rage'; 
 the v., Zee <fut ptv/um fiat amico sua mittens fd sunm et incbt ians et aspiciat nnditalem 
 ejus, ' woe (is) iv hmt who gives drink to his own friend, presenting his own gall, 
 ineliiiating (hJiiAij)^ tUlwi* he may gaze upon his nakedness'; the Syriac, 'Woe to him 
 who gives hii> w^fttjiawion to drink the dregs of fiery (wine), and inebriates him, 
 that lie may gwj* a^ their nakedness.' The T. has, ' Woe to him who gives his 
 coin]jaiiion lo 4m^-^ and covers him with heat, that he may drink and be 
 intoxicated aud (S^jxy^e his shame.' Dr Henderson's version is as follows : — 
 
 ""Wne to him that giveth drink to his neighbour, 
 I'oiiring out thy wrath, and making him drunk ; 
 In order to look upon their nakedness." 
 
 Dr Benisch liasi, "Woe unto him that giveth his fellow drink, pouring forth thy 
 fury, to make aJvy 4Vnnk, that thou mayest look on their nakedness." 
 
 An able v<sr4Ji<*i fA Habakkuk's prophecy appeared in the Christian Spectator of 
 1865 (p. 94 )^ ium* which we give this passage : — 
 
 \f^) "^ W-,ft rrt him giving his neighbour drink, 
 
 yfA\r\t\% r\\\l his poison, and even making drunk, 
 liV colder to gaze upon his nakedness. 
 
 j[#^ "Ifhnii shalt be satiated with shame rather than glory ; 
 ]l>Vinlf rhon also, and be soon uncircumcised ; t 
 ■therit shall be passed to thee the cup of Jehovah's right hand,^ 
 A»il infamy shall be on thy glory." 
 
 * That is an CMleMIBltlKknry kind of argument which infers, from the mention or prohibition of an 
 extreme sin, the ri^l»i|!,U'«<!s-s of the intervening and causative steps. Here, however, all the stages 
 and agencies »rv <<lmiwmc<:d and condemned — the poisoned potion, the giving of it, and the final 
 result. 
 
 t The Lxx., v., $^t*c, and Arabic, followed by Rabbi Kimchi and others, read this clause as if 
 by a slight tran.sp',«,«t|y,ni fX' fhe Hebrew,— the verb /MrtAm/, 'be thou uncircumcised,' should be 
 converted into ku*«jLvl ' rei-j or stagger,' in keeping with the phrases employed in Isa. li. 17, and 
 Zech. xii 2 ! l/uO' Jj.^i-j't ) 
 
 X 'J'liis cup is> ^Wi iJ-^»r»ratk. — though the word is not here repeated — \^chay-yayinhnh-khemah, 
 which Profcssur JjIwilHwmw, in his Critical Grammar, rightly translates, 'the maddening.^'va^.' 
 
 
IIABAKKUK, III. 17. 
 
 341 
 
 Chapter II. Verse 16. 
 
 Thou art filled with shame for glory : drink thou also, and let thy 
 foreskin be uncovered : the cup of the Lord's right hand shall be 
 turned unto thee, and shameful spewing shall be on thy glory. 
 
 The cup of riot shall I)e followed by the cup of retribution. Sensuality entails 
 shame ; and those who assist in the degradation of others are adopting the most 
 effectual means of" their own ignominious exposure. The woe pronounced in 
 ver. 15 is thought by some, not to attach to those who hold out the cup of 
 inflaming drink for gain, yet not purposely to make others drunken ; but that a 
 portion of their condemnation is associated with every part of the procedure, no 
 intelligent Christian can doubt. It is no excuse for the fool who casts lighted brands 
 about, to cry, 'I am in sport'; and to deal out (whether by the barrel or the 
 bottle) inflaming and polluting draughts, for the sake of *fdthy lucre,' does not 
 render the act innocuous, nor the agent blameless. Even when the motives are not 
 mercenary, and the intonvions even kind, there must be a heavy responsibility for 
 the sanction given to the circulation of dangerous drinks, and the persuasions used 
 in pressing their use on others. 
 
 n 
 
 CuArxER III. Verse 17. 
 
 Although the fig tree shall not blossom, neither shall fruit he in the 
 vines; the libour of the olive shall fail, and the fields shall yield no 
 meat ; the flock shall be cut off from the fold, and there shall he no 
 herd in the stalls. 
 
 Neither shall fruit de in the vines] Hebrew, vhain yez'ul hag-gifhah- 
 tiim, ' and no produce in the vines. ' 
 
 W -4 
 
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 stages 
 le final 
 
 
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 THE BOOK OF 
 
 THE PROPHET ZEPHANIAH. 
 
 [The date of this prophecy is referred to 630 B.C.] 
 
 Chapter I. Verse 12. 
 And it shall come to pass at that time, f/iaf I will search Jerusalem 
 with candles, and punish tlie men that are settled on their lees : that 
 say in their heart, The Lord will not do good, neither will he do evil. 
 
 Settled on their I.EES] Hebrew, haq-qophijn al shimrdihcm, 'drawn up 
 (coagulated) upon their lees'; Lxx., 'and I will bring judgment upon the men 
 who despise their defences ' {phalagmata). Liddell and Scott give to phahii^mata 
 here the sense of 'commandments.' The V., d iiisitabo super vivos dcjixos in 
 fcEcibus suis, ' and I will look down the men settled down upon their own lees.' 
 
 Chapter I. Verse 13. 
 
 Therefore their goods shall becone a booty, and their houses a 
 desolation : they shall also build houaes, but not inhabit ihcin; and 
 they shall plant vineyards, but not drink the wine thereof. 
 
 And they shall plant vineyards, but not drink the wine thereof] 
 Hebrew, ve-nahtu kerahmim ve-lo yishtu eth yaynahm, 'and they have plantetl 
 vineyards, and shall not drink their wine.' Lxx., for 'wine,' has oition ; V., 
 vittuin. 
 
THE BOOK OF 
 
 [. 
 
 THE PROPHET HAGGAI. 
 
 [This prophet prophesied in or near the ^ \r 520 b.c] 
 
 salem 
 : that 
 evil. 
 
 iwn up 
 lie moil 
 
 ixos in 
 ees.' 
 
 ises a 
 and 
 
 ereof] 
 ilanteil 
 ; v.. 
 
 CiiAP'. r.R I. Verse o. 
 y-. ', ,^.g sown much, and bring in little ; yc c 1', but ye have not 
 enough; ye drink, but ye are not filled with drink; ye clothe you, 
 but lliere is none warm ; and he tnat earnetn wages earneth wages to 
 put it into a bag with holes. 
 
 Ye DRINK, BUT YE ARE NOT KILLED WITH DRINk] Hebrew, siuihthu vf-ailt 
 lishahknih, 'ye have drunk, but not to-be-fuU' = fulness. So Hciuleistm. The 
 ])revious clause reads, * ye eat, but not to-be-satistied ' {esahvah ■=. to fulness of 
 fofid). This comparison, and the obvious reference of the proplut to a sta.e fiiat 
 was to be deplored, show that sJiahkar is here used in its primary and in.iocent 
 sense of 'to be filled.' The same sense must, therefore, be attached to the Lxx., 
 eis iiu't/ieen, 'to repletion'; and to the V., non cstis inebriati, 'ye are not filled.' 
 
 The concluding clause, "and he that earneth wages earneth wages to put it 
 into a bag with holes" (or pierced), ha? been fitly applied in illustration of the 
 folly which expends on intoxicating liquors ninety millions of pounds in 
 the United Kingdom, upwards of one-third of which comes out of the pockets of 
 tiie working classes. Wages so wasted may well be said to be put into bags with 
 holes, — with the melancholy difference, that not only does the mone" run out, but 
 miseries innumerable spring up from the misappropriation. The money loss, 
 enormous as it is, is but the first loss, and the precursor of other losses — in regard 
 to personal and domestic comfort, mental improvement, and religious growth, — 
 that keep the nation out of its noblest rights and loftiest enjoyments, by wasting 
 its splendid opportunities of progress. 
 
 Chapter I. Verse ii. 
 
 And I called for a drought upon the land, and upon the mountains, 
 and upon the com, and upon the new wine, and upon the oil, and 
 upon that which the ground bringeth forth, and upon men, and upon 
 cattle, and upon all the labour of the hands. 
 
 
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 244 
 
 IIAGGAI, II. 12, 16, 19. 
 
 A\n UPON THE corn, and upon tiik nf.w wink, and rroN' thk on] 
 Hebrew, zy-al liad-dalv^aii, ^'c-al hal-lirosh, 7c-al hay-vittluir, 'and ujion tlie con:, 
 .111(1 upon llie vine-fruit, and upon the olive-and-orcliard-fruit'; Lxx., sitoit, 
 oinotiy elaion ; V. , triiiciim, viniim, oleum. 
 
 Tlie entire structure of the verse shows tiiat the prophet lias in his mind, not an 
 artificial preparation, but the growing produce of the soil. 
 
 Chapter II. Verse 12. 
 
 If one bear holy flesh in the skirt of his garment, and with his skirt 
 do touch bread, or pottage, or wine, or oil, or any meat, sliall it be 
 holy ? And the priests answered and said, No. 
 
 Three out of the four articles named here — lekhcm (bread), yayiii (wine), and 
 shciiioi (oil) — are preparations from the sul)stanccs named in cliaji. i. ii; while 
 'anything made ready for eating ' = any meat, answers to 'upon that which the 
 ground bringeth forth,' over and above the class of j)roductions separately named. 
 'Die word for 'pottage,' )tahzid, signifies anything boiled or cooked, probably 
 including roots and herbs of any kind, l^w., oi/ion ; Y.,z'inum. 
 
 Chai'ter II. Verse 16. 
 
 Since those days were, when one came to an heap of twenty 
 7neasures, there were but ten : when one came to the pressfot for to 
 draw out fifty vessels out of the press, there were but twenty. 
 
 The pressfat] Hebrew, hay-yrqcv, 'the wine-press'; Lxx., to hitpolceiiioii, 
 'the wine-vat'; V., torcuLir, 'press.' Henderson notes, "The word ////(///, 
 which is used for the wine-press itself (Isa. Ixiii. 3), is here employed to denote a 
 liquid measure in which the wine was drawn out." 
 
 The disappointment of the proprietor is graphically depicted. Expecting to 
 realize twenty measures of wheat from the thresheil corn, and the yield was but 
 ten ; looking for fifty measures of wine from the gr;i4)es trodden in the press, and 
 twenty only could be filled ! 
 
 Chapter II. Verse 19. 
 
 Is the seed yet in the barn ? yea, as yet the vine, and the fig tree, 
 and the pomegranate, and the olive tree, hath not brought forth : from 
 this day will I bless you. 
 
 The vine] Hebrew, ka^-^t/i/icii, ' the vine.' 
 
 *: 1 
 
THE BOOK OF 
 
 THE PROPHET ZECHARIAH. 
 
 [ZF.Cir.VRiAU IS BELIEVED TO HAVE TROrHESIED 520— 518 B.C.] 
 
 nei 
 
 Chapter HI. Verse ro. 
 In tliat (lay, saitli tlie Lord of hosts, shall ye call every man his 
 ighbour under the vhie and under the fisr tree. 
 
 The vine] Hebrew, ^cy^/^cv/, 'a vine. 
 
 Chapter VHI, Verse 12. 
 For the seed shall he prosperous ; the vine sliall give her fruit, and 
 the ground shall give her increase, and the heavens shall give their 
 dew ; and I will cause the remnant of this people to possess all these 
 
 things 
 
 The vine sham, nrvE her fruit] Hobrev.-, hag-^vphcn titan piryah, 'the 
 vine shall give her fruit,' So Lxx. and V. 
 
 Chapter IX. Verse 15. 
 The Lord of hosts shall defend ihein ; and they shall devour, and 
 subdue with sling stones ; and ihcy shall drink, a)hl make a noise as 
 through wine; and they shall be filled like bowls, and as the corners 
 of the altar. 
 
 And thev siiai.t hrixk, and make a xoise as through wine] Heljrew, 
 ''f.-shahthn hahrnu ki-ino yahyi}i, ' and they (h-ink, (and) mai^e-a-noise (= rai^^e) as 
 wine (does),' frahmih is .endered 'raging' in A. V, of I'rov, xx. i, where it 
 is applied to s/iai-ir, ' strong-drink.' 
 
 And thev suai.e de eileed like howls, and as the corners of the 
 altar] Lxx., Codex IJ, renders, 'and they shall swallow them as wine, and 
 nil tuc bowls as the altar'; but Codex A re.ads, 'and they sliall swallow their 
 blood as wine, and fdl the altar as bowls.' The V., 'and drinking they shall be 
 inebriated as by wine, and they shall be fUled as vials and as the horns of the 
 
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246 
 
 ZECIIARIAII, IX. 17. 
 
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 altar. ' The Syriac, ' and they shall chink confusion ar, wine, and they shall be 
 fired as mixed (wine), and as the horns of the alfar.' The T. of Jonathan reads, 
 ' and they shall be satiated by them, like those who drink wine, and their soul 
 shall be filled with delicacies as a vial when it is filled with oil.' 
 
 Chapter IX. Verse 17, 
 
 For how great is his goodness, and how great is his beauty ! com 
 shall make the young men cheerful, and new wine the maids. 
 
 Corn shall make the young men cheerful, and new wine the maids] 
 Hebrew, dakgan bakhiirim v^-tirosh ycucnH'iv hetltiiloth, ' corn sliall make the 
 youths to grow (to thrive), and vine-fruit the maidens.' Lx.x. , 'for if he has 
 anything good, and if he has anything fair, to the young men (is) corn, and fragrant 
 wine [pinos euodiazdn) to the virgins.' The V., 'for what is his goodness, and 
 what is his beauty, unless the corn of the elect ones [frumentum ehxionim), and 
 growing-wine (to) the virgins ? ' — vinum gcrminans virgincs. The Syriac, ' how 
 good and how useful is com to the young men ! and wine renders the virgins 
 joyful.' The Arabic, 'for if anything is from him, and if any beauty is from him, 
 (appropriate) corn to the young men, and wine brings a sweet oaour to the virgins.' 
 The Targum spiritualizes the text. 
 
 In referring to the nutritious qualities of corn and vine-fruit, the prophet assigns 
 the 'corn' to the youth of one sex, and the 'vine-fruit' to tiie youth of the otlier 
 sex, — not because their food was respectively confined to corn or grapes, but l)e- 
 cause, in making a difference, the bloom and lusciousncss of the vine-clusters better 
 harmonized with the beauty and sweetness of the Jewish virgin than with the mas- 
 culine attributes of the rouglier sex. Archbishop Newcome renders, 'the harvest 
 gladdeneth the young men, and the vintage the maidens'; but in a note he takes 
 ycnffi'dv in the sense of abounding, and proposes to read, ' the corn aboundeth for 
 tlie young men [to gather it], and the choice wine for the maidens [to prepare it].' 
 I)r Henderson's note is a remarkable instance of the dangerous conclusions to 
 which false premisses will conduct good and learned men. It is as follows : — "Tiie 
 drinking of w«.f/ by young females is peculiar to this passage; but its being here 
 expressly sanctioned by Divine authority provides an unanswerable argument 
 against those who would interdict all use of the fruit of the vine. Tirosh, new 
 wine or micst, so called iroxa yahnish, 'to take possession of,' because, when taken 
 to excess, it gains the mastery over the person who indulges in it." But (i ) " those 
 who would interdict all use of the fruit of the vine" are nowhere to be found; they 
 are phantoms of the imagination; (2) the derivation of tirosh horn yah rash does 
 not in the least involve the idea of any intoxicating quality in tirosh [see Prel. Dis.]; 
 (3) the good Doctor is evidently not quite at ease with the free use of an intoxicating 
 drink by 'young females' being 'expressly sanctioned by Divine authority,' since 
 in all ages, and even in British society where alcoholic liquor is used, its employ- 
 ment to make young females 'tlni\e' would not be ventured upon. Did Dr If. 
 recommend a free use of wine to his daughters or other young Christian females ? 
 The apposition of 'corn' with '//;w/;' might have suggested to him a revision 
 of his exegesis, especially when, in Micah vi. 15, he had been compelled to 
 translate tirosh not by ' new intoxicating wine,' but by ' the grape of the new wine.' 
 
ZECHARIAH, XIV. 10. 
 
 247 
 
 Chapter X. Verse 7. 
 
 And they of Ephraim shall be like a mighty man, and their heart 
 shall rejoice as through wine : yea, their children shall see it^ and be 
 glad; their heart shall rejoice in the Lord. 
 
 And their heart shall rejoice as through wine] Hebrew, i^-sahmakh 
 lihahrn M-nr yahyin, 'and their heart shall be glad like (those whu drink) wine.' 
 The word ' through ' is not justified by the Hebrew, kemo expressing not causation 
 but comparison. The rejoicing may, of course, refer either to the gladness and 
 cheerfulness arising from an abundance of innocent wine, or to the effect of the 
 inebriating cup. In any case, there is no more a sanction of the agent wine, 
 or the act of drinking it, than a sanction of war is involved when the Spirit of 
 Truth is likened to a two-edged sword. Lxx., 'and they shall be as the warriors 
 of Ephraim, and their hearts shall rejoice as with wine'; V., 'and Ephraim shall 
 be as a mighty (one), and their heart shall be delighted as with wine.' 
 
 Chapter XII. Verse 2. 
 
 Behold, I will make Jerusalem a cup of trembling unto all the 
 people round about, when they shall be in the siege both against Judah 
 <rw/ against Jerusalem. 
 
 A cup OF trembling] Hebrew, saph r'dal, ' a bowl of reeling ' = that makes 
 to reel or stagger: the A. V. gives in the margin, 'or, slumber, or, poison.' Lxx., 
 fiof/iura saL'uomena,\ 'trembling door-posts'; V., super limina re crapiiLr, 'an 
 upper lintel (of a door) of intoxication'; T., *a bowl filled with strong drink' 
 {manai), or 'drunkenness.' 
 
 Chapter XIV. Verse id. 
 
 All the land shall be turned as a plain from Geba to Rimmon south 
 of Jerusalem : and it shall be lifted up, and inhabited in her place, 
 from Benjamin's gate unto the place of the first gate, unto the corner 
 gate, dSiCifrom the tower of Hananeel unto the king's winepresses. 
 
 Unto the king's winepresses] Hebrew, ad yiqvai ham-mN?k, ' to the 
 wine-presses of the king.' 
 
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 THE BOOK OF 
 
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 III, 
 
 THE PROPHET MALACHI. 
 
 [Malachi flourished about the year 400 E.G.] 
 
 Chapter III. Verse ii. 
 
 And I will rebuke the devourer for your sakes, and he shall not 
 destroy the fruits of your ground ; neither shall your vine cast her 
 fruit before the time in the field, saith the Lord of hosts. 
 
 Neither shall your vine, etc.] Hebrew, t?-Io tishakkdllahkctn hag-gHphen 
 has-sahikh, ' and the vine in the field shall not be abortive (= sterile) to you ' ; 
 Lxx., 'and the vine which is in the field shall surely not be weakly (or sick)' — 
 OH 7nee astJicuecsee ; V., * nor shall the vine (or vineyard = vinca) in the field be 
 sterile {sUrilis).'* 
 
 The gephcn sahdch, 'vine of the field,' was a species of vine sufTered to ran un- 
 trained in the open country (see Note on 2 Kings iv. 29) ; henrc- the promise tliat 
 even the wild vino should cease to be barren, and should bear fruit worthy of the 
 name, was a striking assurance of the Divine blessing upon the land of Judea. 
 
 A 
 
ADDITIONAL NOTES 
 
 not 
 : her 
 
 ou' ; 
 Id be 
 
 n un- 
 til at 
 f the 
 
 Genesis XL. Verses 9 — 13, 21. 
 
 Philo, in his Treaii^e on Joseph, gives an account of the imprisonment of the 
 young Hebrew and tb*: dreams of the chief Initler and baker, t)f the former he 
 states : — " Then first tlie cliief-wine-pourcr (air/iionioc/io6s) declares, It seemed to 
 me that a great vine of three roots brought forth one very vigorous and fruitful 
 stock, bearing chisters as if in the height of summer ; and as the grapes had a 
 highj ripe colour, I gathered the clusters and gently squeezed them into the royal 
 cup, and when it contained sufficient of the pure wine {akratott), I presented it to 
 the king." Joseph predicts his restoration to his office at court, and adds, "In 
 order to the confirmation of thy dignity, thou shalt pour out wine {pinochocescis), 
 and present the cup to thy sovereign. " 
 
 Exodus XII. Verses 17 — 20. 
 
 In his treatise concerning the Sacred Festivals, Philo observes that sure inter- 
 preters of Holy Scripture accounted for the prohibition of leaven at the passover 
 from the fp.ct that ' unfermented food is a gift of nature, while that which is fer- 
 mented is a work of art ' {/loli lice aztima trophee dorcema pliuseos, de ziimbmciicii 
 tcchnees ergon); and, further, that as the primitive inhabitants of the world must 
 have used the productions of the earth in their natural state, so it was suitable for 
 the Creator to kindle afresh every year the primitive spirit by a course of plain and 
 simple dietary. 
 
 Exodus XXXII. Verse 6. 
 
 And tliey rose up early on the morrow, and offered burnt of!erinp;.s, 
 ami brought jjcace offerings ; and the people sat down to eat and to 
 drink, and rose up to play. 
 
 To this circumstance St Paul refers, i Cor. x. 7. Whether the words ' sat 
 down to eat and to drink' imply gluttony and drunkenness cannot be absolutely 
 determined. Though the people were not furnished by (ioil with strong drink, 
 occasional supplies might have been procured, with the certain effect of stinudating 
 every tendency to impurity and idolatrous rites. 
 
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 ADDITIONAL NOTES. 
 
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 Numbers XXV. Verses i, 2. 
 
 T And Israel abode in Shittim, and the people began to commit 
 whoredom with the daughters of Moab. 2 And they called the 
 people unto the sacrifices of their gods : and the people did eat, and 
 bowed down to their gods. 
 
 This shameful tergiversation is made a subject of apostolic warning, i Cor. x. 8. 
 Prevented from cursing the people of Israel, Balaam basely gave such advice to 
 lialak, the king of Moab. as led to the temptation before which the children of 
 Israel fell. So far did the corruption extend, that the Israelites ate of the Moabitish 
 sacrifices, and did reverence to the idols. As these sacrificial feasts were always 
 occasions of revelry and intemperance, it may be presumed that the one described 
 in the text was no exception to the rule. 
 
 Deuterono.my XXXIII. Verse 28. 
 The expression shahmahiv, 'thy heavens,' seems to indicate that tiie at 11 Ynakoz', 
 'the eye (or fountain) of Jacob,' is nothing less than a poetical and intensive 
 form of speech personifying Jehovah, who describes Himself in ver. 26 as ' the 
 God of Jeshurun. ' The promise that God's eye, the sign of complacency and 
 l)lcssing, should be upon the land, would exactly agree with the words of Deut. 
 xi. 12, "A land which the Lord thy God careth for: the eyes of the Lord thy 
 God are always upon it," In Psa. xxiv. 6 the appellative 'Jacob' is distinctly 
 ascribed to Jehovah in a similar outburst of ecstatic devotion, God being identified 
 with Jacob the patriarch, as the Father of tbe chosen ice. 
 
 Esther I. Verse 8. 
 Concerning the change of manners and morals among the ancient Persians as to 
 the use of strong drink. Professor Rawlinson, in his ' Ancient Monarchies,' 
 vol. iv., offers the following remarks: — "In respect of eating and drinking, the 
 Persians, even of the better sort, were in the earlier times noted for their temper- 
 ance and sobriety. Their ordinary food was wheaten bread, barley cakes, and 
 meat simply roasted or boiled, which they seasoned with salt and with bruised cress- 
 seed, a substitute for mustard. The sole drink in which they indulged was water. 
 Moreover, it was their habit to take one meal only each day. The poorer kind of 
 people were contented with even a simpler diet, supporting themselves, to a great 
 extent, on the natural products of the soil, as dates, figs, wild pears, acorns, and 
 the fruit of the terebinth tree. But these abstemious habits were soon laid aside, 
 and replaced by luxury and self-indulgence, when the success of their arms had 
 put it in their power to have the full and free gratification of all their desires and 
 propensities. Then, although the custom of having but one meal in the day was 
 kept up, the character of the custom was entirely altered by beginning the meal 
 early and making it last • ;l r'fi;ht. Not many sorts of meat were placed on the 
 board, unless the occasion was a grand one ; but course after course of the lighter 
 kinds of food flowed on in an almost endless succession, intervals of some length 
 being allowed between the courses to enable the guests to recover their appetites. 
 
ADDITIONAL NOTES. 
 
 251 
 
 Instead of water, wine became the usual beverage ; each man prided himself on the 
 quantity he could drink ; and the natural result followed, that most banquets ter« 
 minated in general intoxication. Drunkenness even came to be a sort of institution. 
 Once a year, at the feast of Mithras, the king of Persia, according to Duris, was 
 bound to be drrnk. A general practice arose of deliberating on all important 
 affairs under the influence of wine, so that in every household, when a family crisis 
 impended, intoxication was a duty. " 
 
 Proverbs XXXI. Verses 4, 5. 
 
 Plato, in his 'Laws,'b. ii. 674, puts into the mouth of the Athenian guest 
 certain concluding remarks which the others pronounce to be very good. "In 
 preference (he says) to the custom of the Cretans and Lacedremonians I would 
 favour the Carthaginian law; viz., that no one when in camp is to taste of that 
 drink (wine), but is to exist upon water during all that period ; and that in the 
 city, neither a male nor female slave should ever taste it ; and that not mai^istrates 
 during their year 0/ office^ nor pilots (of thi State? kuberncetas), nor judges 
 engaged in business, should taste it at all; nor any one who goes to any council to 
 di'libej-afe upon any matter of moment; neither any one in daytime at all, unless on 
 account of bodily exercise or disease {somaskias ee noson) ; nor a^ night, wiien either 
 man or woman is intent upon begetting offspring. Many other cases a person might 
 mention in whicli wine ought not to be drunk by those who possess understanding 
 and a correct rule of action {nomon orthon).^^ 
 
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 Canticles VIII. Verse 1. 
 The Targum on this passage is periphrastic and allegorical, but contains the fol- 
 lowing expressive sentence : — " We shall drink old wine [khamar attiq) which has 
 been stored up in its oivn grapes since the commencement of the creation, and from 
 pomegran.ates which have been made ready for the righteous in the Eden of 
 deli-ht." 
 
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 CONNECTION OF OLD AND NEW 
 TESTAMENTS. 
 
 No thoughtful person can peruse the Sacred History (constituting the Jewish 
 l?i])le) on whicli we have been commeiUing in relation to a great practical duty lying 
 at the foundatiou of the spiritual life of the Individual, and of the religious progress 
 of the Jewish people, witiiout perceiving tliat it is a history o{ dLi'clopiiioit. The 
 simple religion of the Patriarchs prepares for the more complicated legislation 
 of Moses, and for the adiiml)rations and symljolism of the Levitical system — 
 shadowing fortli the 'belter things to come.' In process of ages, however, human 
 corruption and tradition are seen obscuring and perverting the spirit of the whole 
 dispensation, and the people are in danger of the eclipse of formalism and super- 
 stition. To recall them to the true meaning of Ordinances and Sacrifices, and to re- 
 infuse a ; pirit of reality into their life, various bold and outspoken Prophets and 
 Exemplars are consecrated and sent forth : — 
 
 " I raised up your sons for Prophets, 
 And of your youn.w; men for Nnzarites; 
 Is it not even thus i saith the Lord." 
 
 While the one was commissioned to announce neglected Truth, the other 
 exhibited the willinghood of a piety founded upon a regard for the Divine Will, 
 evincing the superior value of the spontaneous sacrifice of our appetites upon the 
 living altar of Dut)'. The last of the prophets had spolvcn, and tlie roll of prophecy 
 had become scaled till 'the fulness of time' should arrive for the advent of its 
 living Illustrator, Meanwhile the example of the Nazarites had called up 
 imitators, and, while the class bearing that peculiar name may have diminished, the 
 chief practice and principle by whicli they were distinguished, assumed a solidarity, 
 and exerted a power, of a very remarkable kind. The association of the Jews with 
 the Persian Magi, the influ:: of Greek philosophy along with the Grecian conquests 
 — especially the semi-moral and religious philosophies of Epicurus and Pythagoras, 
 — and later still, intimate relations with tlie Egyptian Wisdom, — all brought the 
 pious and reflecting Jews into constant contact with some form of abstinence from 
 : itoxicating liquors — a doctrine closely interwoven with the religion and morals of 
 antiquity. * Such is the nature of the human mind, that many persons will readily 
 emljrace an opinion or a practice of foreign growth, sanctioned by strange autho- 
 rities or fashions, which they would persistently reject when recommended by the 
 faithful servants of God and truth at home. Thus, while the Jews perversely 
 'gave their Nazarites wine to drink,' subsequently the very same class of people 
 niigiit look with favour upon the abstinence whicli came to them from the teachers 
 of India and Persia on the one hand, or from those of Egypt and Greece on tlie 
 
 I'Uie ' Ancient Testotalisin,' in IP'orks of Dr Lees, vol. ii. 
 
 w 
 
CONNECTION OF OLD AND NEW TESTAMENTS. 253 
 
 other. The Apocrypha and Secular History make certain thc/ac/ of the prevalence 
 of such opinions and practices amongst the pre-Ciiristian Jews, and the early Chris- 
 tians — so much so, tiiat unless we proceed to read the New Testament in the light 
 of this fact, many of its allusions and even its words will fail to yield up the truth 
 to us, which was patent to the minds of those to whom the original was addressed. 
 Imagine, for example, that portions of our religious and temperance literature were 
 to be perused by a people or a generation to whom our inner doctrine 'vas unknown 
 — how great and manifold would be the misunderstandings! Mr Jowett, M. A., 
 the Professor of Greek at Oxford, may be cited as an impartial authority on this 
 head :— "Such examples (as Daniel and Tobit) show what the Jews had learned 
 to practice or admire in the centuries immediately preceding the Christian era. 
 So John the Baptist 'fed on locusts and wild honey.' A later age delighted to 
 attribute a similar aljstinence to James, the brother of our Lord, (Ilegesijipus apiiii 
 Euseb. //. E. ii. 23) ; and to Matthew (Clemens Alexandrinus, Puii. ii. 2, p. 174) ; 
 heretical writers adiled Peter to the list of these cncratitcs (Epiph. Ilcr. xxx. 2 ; 
 Clemens, Iloni. xii. 6). The Apostolic Canons (xliii. ) admit an ascetic-abstinence, 
 but denounce those who alwtain [like the Persian Magi and Manicliees] from any 
 sense oi the impurity of matter. (See passages quoted in Fritshe, iii. p. 151.) 
 Jewish, as well as Alexandrian and Oriental inlluences combined to maintain the 
 practice in the first centuries. Long after it had ceased to be a Jewish scruj^le, it 
 remained as a counsel of perfection." ( Jn the Epistles of St Paul, vol. ii. Loud. 
 
 1855.) 
 
 Speaking of the religious sects prevalent in Judea just prior to the advent of the 
 Redeemer, Professor Jowett observes : — "In their first conimcncemcnt, the zealots 
 were animated by noble thoughts. Many of these 'Galileans' must have been 
 among the first converts. Like the Essenes, they probably stood in some relation 
 that we are unable to trace to the foUcwers of John the Baptist and of Christ." 
 {Ibid. p. 313). 
 
 In regard to the opinions of heretical writers of the first four or five centuries it 
 must be remembered that we have often to depend on the testimonies of their 
 enemier., who destroyed their books ; and it is demonstrable that, in many respects, 
 they were grossly misunderstood, and therefore misrepresented. St Augustine, 
 for example, charges some of the rbstaining 'heretics ' with folly, because, said he, 
 while they refuse wine even at the Sacrament, they actually drink the juice of the 
 grape! Augustine has a numerous posterity up to the present day, who fancy that 
 there is an inconsistency here, when in fact there is merely a confusion in the minds 
 of the objectors. The simple solution is, that ?/«fermented ' wine ' is as different 
 from the fermented, in its nature and effects, as a good will is different from a 
 vicious will, or a prudent ' wife ' from an /wprudent. The generic words are the 
 same, but the concrete tilings are extremely diverse. Still, the testimony is valuable 
 as a proof of the continuity of the practice of abstinence in the Church. 
 
 Theodoret remarks of Tatian (a. D. 172), that "he abhors the use of wine." 
 Augustine reproaches "the Manichees with being so perverse that while they refuse 
 wine [vinum), and call it the gall of the Prince of Darkness {fel pnncipiis 
 /^«t'/^rrt«//«), they nevertheless eat of grapes. " — De Morib. Manichcror. lib. ii. §44. 
 
 Epiphanius, bishop of Salamis, says of the A'«/v-(7//to (or Temperatcs), "They 
 did not use wine at all, saying, it was of the Devil ; and that drinking and using it 
 was sinful." This was evidently said o^ intoxicatin;^ wine, not of the natural juice 
 of the grape, which they are charged with inconsistently sucking. 
 
 Phntius observes of the Severians, — " They were averse to wine as the cause 0/ 
 drunkenness." 
 
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 Frono <Siiii» i^lrx-.frirx*, propagated to the Eremites of the desert, and the later 
 moiikb '/lAw Arabian hordcr, there can be little doubt that Mohammed borrowed 
 his famvw*. ^ivyjaiirt :— " Of the fruit of the grape ye obtain an incbriatitie; liquor, 
 and aJb'^ ^'j^A n/mrishmenty He issued an interdict against the one, but never 
 against tii« '/ftwr,* 
 
 'J'he ,U<-»sit;ill»r \^t\t of controversy, in the early ages, however, led to the doctrine 
 being repwiliivf*!-! tn Mo by the triumphant party, and thus the association of a 
 practicaJ ijwfti o»ith real or supposerl errors was, for want of logical discrimination, 
 the uohaj^^y >Awxe of great subsequent corruption of life in the Christian Church. 
 The dark ^^f-x set in, followed by the sceptical, and it is only in our day that men 
 are rising «.Uv»« {he mists, and looking once more at the original and abidingya<-/j 
 of the ca«;.. 
 
 The nvM it*TnarkahIe of all the religious communities of antiquity, were the 
 EssENKb JuWi IpfKRAPKt.'T.F., with their kindred associates. Wc are indel)ted fur 
 our know'Jki'lljji^ f4 them to two writers — namely, josepnus, the Jewish historian, 
 and Pliilu, viwj('i\fy Jew, of the Alexandrian school. Their tenets and practices, in 
 many curi<->«t j»«rriculars, bore so great a resemblance to those of the early Chris- 
 tians, thai vrnx learned writers have contended that they 7vere Christians, protect- 
 ing therubdyt^ from persecution, and probable extinction, under the veil of a secret 
 Jewibli sevt. The Rev. John Jones, the ingenious author of ' Ecclesiastical 
 Researches'* H%tt), and De Quincey, the critic and philosopher, have put forth 
 elaborate fb«ijr5 in support of that view. Tiiis certainly would account for the 
 singular faoi ihxt no special mention of the Esscnes occurs in the New Testament, 
 but on the fA'kf^' hand Dean Prideaux has advanced a theory which explains the 
 fact in aii'^W way : — 
 
 " AKh'^ui^ cAVt Saviour very often censured all the other sects then among the 
 Jews, yet Hk ft«V(»r spake of the Essencs, neither is there any mention of them 
 tlinjugl) tlw;»lW>fe Scriptures of the New Testament. This proceeded, some think, 
 from tlieir fwiiiitcsrt way of living ; for their abode being mostly in the country they 
 seldom tamw itiWcy cities ; nor were they in our Saviour's time ever seen at the 
 temple, t>f m .«it»jy public assembly ; and therefore, not falling in the way of our 
 Saviour's o'l^t^wafion, for this reason, say they. He took no notice of them. But 
 much mortf lillsd'y vt was, that being a very honest and sincere sort of people, with- 
 out guile w ftwpxirisy, they gave no reason for that reproof and censure which the 
 others very jws^iUj' cfeserverl. " 
 
 Josfpiius (tlUtti^ writes of them in his 'Jewish Antiquities ' (book xv. c. Ii) — 
 " These imM ilii*« the same kind of life as do those whom the Greeks call Pytha- 
 goreans. , , , It is but fit to set down here the reasons wherefore Herod had 
 these Essenes iimi such honour. . , . There was one, named Manahem, who 
 had this ieMtii)Wii'>rt'y, that he not only conducted his life after an excellent manner, 
 but was eu'diKTli iKy f>od with the foreknowledge of future events. . . . Many 
 of the Ebsene* 'kx^t^ by the excellency of their life, been deemed worthy of divine 
 revelations." 
 
 This authof ©wiiiwsly refers to a secret, mystery, or oath which the Essenes had, 
 suggesting tJitut f^ this point of esoteric or inner doctrine, we must take what he 
 says witli cawtA'>«i ', Jones and De Quincey believe that this was nothing but an 
 A^i;ape, or reJi;^<>\«* ' I-ove-feast.' 
 
 Jubephub£w:il!iiiiv*ay-;, ('Wars,' book ii. c. 8), — "The Essenes are Jews by nation, 
 and a society -^A Anen friendly to each other beyond what is to be found among any 
 
 • See Note on Rev. vi. 6, 
 
CONNECTION OF OLD AND NEW TESTAMENTS. 255 
 
 other people. They have an aversion to sensuous pleasure in the same manner as 
 to that which is truly evil. Temperance (teen enkrateian), and to keep their 
 passions in subjection, they esteem a virtue of the first order. . . . They have 
 stewards chosen for the management of their common stock, who provide for all 
 according as every man hath need. They do not all live together in one city, hut. 
 in every city many of them dwell. These give reception to all travellers of their 
 sect, who cat and drink with them as freely as of their own, going in unto them, 
 thougli they never saw them before, in the same manner as if they had been old 
 acquaintances." Of their diet, regimen and longevity, Joscphus gives a most 
 interesting account. In this manner, the Essenes passed the day: " They are, in 
 what concerns God, remarkably religious. For before sunrise, they speak on no 
 secular subject, offering up to God their prayers in ancient forms received from 
 their predecessors, specially supplicating that He would make the sun of his 
 blessing to rise upon them. After this, each is sent by the superior of the com- 
 munity to work in the employment they are best skilled in, and having diligently 
 laboured till the fifth hour [that is, till eleven in the morning], they assemble again 
 in one place, and each having a linen garment to put about him, they zuas/i them- 
 selves in cold water. After this lustration, they go into a private room, where none 
 but their own order is permitted to enter. And being thus cleaftsed, they go into the 
 refectoij (or dining-room) loith the same behaviour as into a holy temple ; and after 
 a silence, the baker lays before every man his loaf of bread, and the cook in like 
 manner, serves up to each his dish, all of the same sort of food. The priest then 
 says grace before meat, it not being lawful for any one to taste before the grace be 
 said ; and after dinner they say grace again : and thus they always begin and entl 
 their meal with praise and thanksgiving to God, as the giver of their food. After 
 this they put off the robes, looking on them as in some sense sacred, and again 
 betake themselves each to his work till evening, when returning they take their 
 supper in the same manner as they had done their dinner, their guests sitting at 
 meal with them, if any such happen to be in the place. No clamour or tumult is 
 ever known in the houses ; for when together, they speak only each in turn. This 
 silence appears to those not of their sect as a venerable and sacred custom. All 
 this is the result of a constant course of sobriety in their moderating their eating and 
 drinking only to the end of sufficing nature. * . . . They are long-livers, so 
 that many of them arrive to the age of a hundred years ; which is to be ascribed 
 to their simple and plain diet ; and the temperance and good order observed in all 
 things." 
 
 Furt? er, Josephus records a fact concerning the Essenes, which is strikingly in 
 harmor/ with Christian doctrine, as expounded by Paul (Rom. xii. i). " Though 
 they send gifts to the temple, they do not sacrifice victims, having adopted a differ- 
 ent mode of purification, being themselves the victims they offer up" — a living 
 sacrifice. (Antiquities, book xviii. c. i.) Philo in his treatise on 'the virtuous 
 being also free,' refers to the Essenes in similar language, "They are above all 
 
 * This passage in the original is of great critical value, occurring as it does in a contemporary of 
 the Apostles. "The reason," says Josephus, "is their constant sobriety [neepsis, 'abstinence') and 
 measuring out their food and drink simply to satisfaction." No one can doubt the meaning of the 
 word ficepsis here. 
 
 In this connection, a passage from Philo may be reproduced, illustrating another form of the 
 same Greek word occurrmg in the New Testament, both in Its literal and figurative applications : — 
 
 " As the acute Plato holds, Envy (selfish unwillingness) stands outside the Divine assembly ; 
 while Wisdom, conversely, as being truly God-like, is communicative and beneficent, never shutting 
 up its school, but expanding (its doors) as with open wings, allures those who are thirsting for 
 refreshing words For this, she pours out the copious (unenvying) stream of thrice pure [dis akraton, 
 twice unmlngled) instruction, and induces men to be filled with her suuuK wink" {methueiHteen 
 necphalian anapeitltti tnttheen). 
 
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 256 CONNECTION OF OLD AND NEW TESTAMENTS. 
 
 men devoted to the service of God, not sacrificinji; living animals, but studying 
 to preserve tlieir own minds in a state of holiness and purity." 
 
 In his ' Anti(]uitiL's ' (hook xviii. c. i.), Joscphus gives the following more con- 
 densed description : — "The Esscncs refer all things to God ; they teach the immor- 
 tality of the soul, and hold forth the reward of virtue to he most glorious. . , . 
 Tlu-y deserve to he admired beyond all other men who ])rofess virtue, for their 
 justice and eijuality. For in opposition to every selfish consideration, they make 
 their goods common property, wiience the rich has not greater command or enjoy- 
 ment of his own than tht)se who have no legal claim upon them. This ])ractice 
 has not obtained among the Greeks or barbarians for any length of time, nor in 
 any individual instance, though it has been long established by the Essenes. The 
 men who do these tilings exceed four thousand, maintaining withal neither wives, 
 nor keeping slaves, as thinking the latter to be contrary to justice, antl liie former 
 to be i)n>(luctive of domestic broils. As they live in a distinct community, they 
 supply the place of slaves by each administering to the wants of the other. They 
 elect good and holy men to be stewards over their revenues, in order to provide 
 corn, and a supply of such things as the ground produces. The course of lile 
 which they pursue is exempt from change or the caprices of fashion ; and they bear 
 some resemblance to the clans or communities said to subsist among the Dacians." 
 
 The Essenes of whom these Jewish writers speak, are said to have been four 
 thousand in number, but on the perusal of the whole account, it becomes evident that 
 this estimate can hardly be meant to apply beyon^. the locality of Jerusalem, or to any 
 but the rulers of the body. Who the Therapeuta; were we have no exact contem- 
 porary authority, though Eusebius asserts that they were Christians. But it is 
 needful to remember, that when I'hilo begins his description of these singular 
 people, he expressly says that ^ some of them were called Essenes.' If this word 
 meant 'holy' or 'healing,' like hosios, and a kindred Syriac term, then it might 
 have been applied to a select number of persons, who were either ' saints ' or 
 physicians, exclusive of a larger number of outstanding neophytes, probationers, or 
 disciples. 
 
 Dean Prideaux, it appears to us, gives less weight to the authority of Philo than 
 it deserves, and at the same time makes statements somewhat more precise than 
 his author's language will warrant. He says : — "Philo, being a Jew of Alex- 
 andria, knew nothing of the Essenes of Judoea but what he had by hearsay ; but 
 with the Essenes of Egypt he was indeed much better acquainted ; for although 
 the principal seat of them was in Judtea, yet there were also of them in Egypt, 
 and in all other places where the Jews were dispersed ; and therefore Philo dis- 
 tingiiished this sect into the Essenes of Judaea and Syria, and the Essenes of 
 Egypt and other parts. The first he called practical Essenes, and the others he 
 calls Therapeutic ox con\.em^\aX\WQ" (vol. ii. p. 379, seq.). 
 
 Nothing can certainly be determined as to the origin and signification of the 
 name Essenes, but that of the ' Therapeutae ' (healers), explains itself. They were, 
 like our Lord, and all Oriental teachers and reformers of manners, physicians both 
 of the body and soul. It should be recollected that John, the Nazarite and Baptist, 
 had a large number of followers, adopting something of the mode of life pursued 
 by these Essenes ; and there was, probably, some connection also with the Sabitaans 
 {-=. Baptists), identified by Epiphanius [Op. i. p. 28) with the Essenes, and whose 
 posterity, according to Norberg, cited by Michaelis (Introd. iii. p. 285), have sur- 
 vived to our own day, having John for their great master. The same writer asserts 
 that the Essenes were chiefly ' Samaritans. ' When our Lord, in a season of per- 
 secution, went into the wilderness beyond Jordan, his teaching seems to have had 
 
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CONNECTION OF OLD AND NEW TKSTAMKNTS. 2$/ 
 
 a sinfjular identifiiation with tlie doctrircs ( ' the l-lssencs, on tlic subjects of 
 marriage, divorce, and humility ; yet at the same time, in utter antagonism to the 
 diaboHcal doctrine of the Samaritan Simon, who had emi)raced tlie diialistic tenet 
 which represented the creation of matter a.i, a suliordinate and evil deity — "there 
 is none f;ooii but one, that is, God" (Jo'in x.). I'hilo gives the following 
 account: — 
 
 " Palestine and Syria are not barren of honourable and good men, for there are 
 considerable numbers of such scattered about, even compared with the very popu- 
 lous nation of the Jews. Among these are some whom they call Essa-ans, l)eing 
 in number about four thousand men, according to my opinion ; they have their 
 name by reason of their great piety, from the (Ireok word oTtoj;, wliicli signifies 
 '/iti/v,' though the derivation is not according to exact analogy. While they are 
 most devoted servers and worshippers of God, tliey do nijt sacrifice unto Him any 
 living creature, but rather choose to form \h(-\x minds to l)e holy, thereby to present 
 them a fit offering uiito Him. They chiefly live in country districts, avoiding 
 ci'icj by reason of the vices prevalent among citizens, being sensible that, as the 
 bi. . thing of a corrupted air engenders diseases, so the converging with <-vil com- 
 pany often produces an incurable contagion of the soul. Home of them labour in 
 husbandry, others follow trades or manufacture, confining themselves, however, to 
 the making of such things only as are utensils of peace, endeavouring therebv to 
 benefit themselves and their neighbours. . . . Vou shall not find among tb'-ir 
 handicraftsmen any who ever put a hand to the making of arrows, or darts, or 
 swords, or head-pieces, or corslets, or shields ; neither any armour, or engines, or 
 any other instruments of war ; nay, they will not make such utensils of jieace as 
 are apt to be employed for mischievous purposes." 
 
 Referring to the TherapeutJf of Egypt, he states : — "Their drink is only water 
 from the stream ; . . . they eat only to satisfy hunger, and drink only to quench 
 thirst, avoiding fulness of stomach as that which is hurtful both to soul and body. 
 At their feasts they drink no wine, but only pure water. . . . They abstain 
 from wine, as reckoning it to be a sort oi poison that leads men into madness; 
 and from too plentiful fare, as that which breeds and creates iiKjrdinate and 
 beastly appetites. While they thus sit at meat there is observed a most exact 
 silence, none making the least noise ; and when they have done eating, one of 
 them proposes a question out of Holy Writ, which another answers, imparting 
 what he knows in plain words, without affectation or aiming at praise. 
 
 '• As to slaves, they have none ; all are equally free, and all equally labour for 
 the .common good. The upholders of slavery they condemn as unjust and base 
 despots, by whom are violated the sacred laws of Nature, who, like a common 
 parent, has begotten all mankind without distinction, and seeks to educate them 
 in the genuine bonds of fraternity, consisting not in name but in reality." 
 
 Sodalities of this kind, teaching doctrines so just and true, and following prac- 
 tices so pure and good, necessarily modified at once the language and opinions, 
 the character and practices of mankind around them. They were a people who 
 lived a protest against the corruptions and errors of their time, — the lineal spiritual 
 descendants of the prophets, the adapted forenmners of that gospel which, under 
 the sway of reason, is subservient in still higher measure to the same great ends of 
 purity and freedom, though, alas ! it has often become, in the hands of craft or 
 ignorance, the instrument of quite contrary effects. Lust of power has perverted 
 it into the apology for oppression, appetite into the excuse for sensuality ; while 
 ' spiritual despotism,' instead of obeying the injunction of its Author, and holding 
 it up as ' the light of the world,' has put an extinguisher upon the Word, and used 
 
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 238 CONNECTION OF OLD AND NKW TESTAMENTS. 
 
 its name and authority as a torch for kindling the flames of persecution, and 
 obscuring the reason of men with the smoke of superstition and the fumes of 
 fanaticism. 
 
 Mr Conybeare, in liis 'Life of St Paul,' justly observes of the Essenes, that 
 'we need not doubt that they did represent religious cravings which Christianity 
 sn.tisfied.' Their spiritual aspirations and their practical lives, incorporating at 
 once many of the negative and positive virtues of Christianity, indicate a vast 
 improvement upon the time wlien kings, princes, priests, and people alike 'erred 
 through strong drink, and were altogether out of the way.' John the Baptist is the 
 culminating point of this influence; — his public mission is the last event in that 
 '■fitness and Julness of time' that made Christianity possible; and in the force and 
 power of his ministry, associated with his avowed office as the harbinger of the 
 Messiah, we behold the ])urpDses of Providence uniting with the lessons of history 
 tmd of culture, to herald the inauguration of Christ in the Temple of Humanity. 
 
 
 
 
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THE GOSPEL 
 
 ACCORDING TO MATTHEW. 
 
 Chapter IV. Verse 7. 
 
 Jesus said unto him, It is written again, Thou shalt not tempt the 
 Lord thy God. 
 
 Tiiou SHAi.T NOT TEMPT] All the oldest MSS. read, onk ekpciraseis, except 
 Codex D, which has oh pcirascis. The ek gives greater force to the verb peirao, 
 which then takes the sense of ' I try out ' = 'I put strongly to the proof.' Ekpcirao 
 is tlie word selected by the Lxx. as a translation of the Hebrew thenassu (from 
 iiahsah, 'to tempt' or 'prove') in Deut. vi. 16, which the Saviour here partially 
 cites — ' Ye shall not tempt the Lord your God,' etc. 
 
 When we put ourselves into needless danger, with the expectation that Divine 
 power will be exerted for our preservation, we are tempting God — asking Him, in 
 foct, to manifest His power simply to _emedy our imprudence or sanction our 
 neglect. Whether the danger incurred be physical or moral makes no difference, 
 except that, where moral interests are at stake, the consequences of our thus 
 tempting God will be more seriously noxious; still, it is not to be forgotten that 
 the state of mind which leads us to tempt the Most High, even in regard to things 
 physical, is displeasing to Him. Instead of being glorified, He is insulted by a 
 presumptuous reliance upon His grace or power when His revealed will is disobeyed. 
 Men often allege that " they are not afraid of using intoxicating liquors, because God 
 (or 'the grace of God') will preserve them from injury." But this statement is 
 devoid equally of sense and sanctity, unless it can be shown that danger is absent 
 from the use of such drinks, or that the danger is incurred from necessity, or from 
 some superior moral obligation. If alcoholic liquors are prejudicial to health, to 
 expect that I'rovidence will interpose to arrest their physical effects upon a believer, 
 is to 'tempt God' as truly as Satan urged Christ to tempt Him; and if tht 
 intemperate appetite, with all its immoral issues, be ttie result of a p/iysiologicat 
 action of alcoholic drinks t<pon the nervous system^* to expect its prevention or 
 
 * The _/&(•/ of such connection is not only admitted by drinkers, and even by the champions of 
 drink ; it is cxpl.iined by philosophers and physiologists, as the following will witness ; — 
 
 "The frequent use of tnings which stimulate the nervous system, produces a languor when their 
 
 effect has gone oft", and a desire to repeat them." — Prof. Thomas Reid, D. D., 1780. 
 
 ["Alcohol 
 
 
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 eradication while such liquors are consumed, merely because the consumer is pious 
 or piously disposed, is a still mure aggravated form of the same temptation. It is 
 not enough to say that the liquor has not yet created the appetite, or that, in 
 society, indulgence is the exception and not the rule. The answers to this plea are 
 several. ( i ) The intemperate appetite is so frightful a curse, physical, mental, and 
 moral, that even the avoidance of the risk is incumbent upon all. In epidemical 
 visitations of disease the great majority escape; but who would be justified in 
 needlessly running into danger ? How much more censurable, then, is it to incur 
 any risk of an evil that kills soul and body together ! (2) Were the average risk 
 of becoming a drunkard much smaller than it is, no one can know beforehand that 
 to himself it may not be personally great. That men are more careless of moral 
 than of corporeal danger is due to their moral blindness, but cannot argue against 
 the fact ; and so, in respect to intemperance, those most in peril are usually the 
 most self-confident. One of the v/orst effects of even ' moderate ' draughts of a 
 narcotic is to render the drinker insensible of the danger they induce. (3) The 
 intemperate appetite exists in very varying degrees, and though its most awful 
 manifestations — as in dipsomania — are limited, taking all ages into account, yet its 
 lesser degrees are by no means infrequent ; and the numerous cases of religious 
 apostasy from this cause prove that, to the Christian profession, the risk is neither 
 nominal nor intangible. Far short of sottish intemperance, there may be, and often 
 is, an appetite for strong drinks, and an indulgence in them, which sensibly impair 
 spiritual perception, and diminish spiritual feeling and power ; and the extreme 
 difficulty which many Christians experience in the effort to renounce them is 
 practical evidence of the hold they unconsciously have of their subject. As a 
 physical disease, this alcoholic craving has its lower as well as its higher types, 
 and, in one form or other, it is very extensively diffused among all classes and both 
 sexes. The danger of incurring it, therefore, is not small, either absolutely or 
 relatively considered ; and God is not honoured by the presumption which relies 
 on His protection while the infecting agent is used as an article of diet or 
 enjoyment. Upon every barrel and decanter of strong drink this text might be 
 inscribed, to testify like a beacon-light, — 'Thou shalt not tempt the Lord thy God.' 
 
 "Alcohol is a dangerous and tricksy spirit : it oils the hinges of the gate leading to excess." — 
 G. H. Lkwrs, 1855. 
 
 " Indigestion being relieved by alcoholic stimulants, lays the foundation for an e7ier-gr<ra'i)!^ 
 /m/'// of taking them. " — Prof. Lavcock, M.D., 1857. 
 
 " Nearly all those who employ them experience their exhaustive effects before they knmv wlmt 
 they are doing, and so are insensibly trained to crave renewed excitement." — Dr Mann, Guide 
 to Life. 
 
 "it allures men into a vicious indulgence, and then mocks their folly." — Dean Ramsay, 1859. 
 
 "The use of Wine is quite superfluous to man. It is constantly followed by the expenditure of 
 power. The drinker draws a bill on his health, which must always be renewed." — Baron Liebig, 
 i«5'). 
 
 "Alcohol is a disturber of the system, and cannot be regarded as a food. . . . The influence 
 of wine begins in a few minutes, obtains its maximum in less than one hour, and soon after 
 ilis.»|)pears, or manifests its secondary influence. Alcohols decrease con.sciousness, sensibility, and 
 viiiuiit.iry muscular action ; are followed by /V(ic7/i)« and a >K/.(tvvji^/£'y(v//«4'. . . . The dose 
 only affects the degree, not the direction of the influence. Alcohol neither warms nor sustains the 
 body by the elements of which it is composed." — Dr Edward Smith, i860. 
 
 " A moderate do.se of wine would, in most cases, at once diminish the maximum weight which 
 a healthy person coidd lift, to something below his teetotal standard. A single glass will often 
 suflicc to take t/w edge off both mind and body, and reduce their capacity." — W. Bkinton, M.D. 
 On Dietetics, 1S61. 
 
 " It is clear we must cease to regard Alcohol as in any sense an aliment. The primary action is 
 anaesthetic. The exhilaration is nothing more than a bluntine 0/ the sensations to the half-fe'.t 
 corporeal pains and petty cares of life. The evidence shows inc action of alcohol upon life to be 
 consistent and uniform in all its phases, and lobe always exhibited a' j.u arrest 0/ vitality,"— 
 iJt T. Kino CiiAMUEHs, 1861, 
 
I 
 
 MATTHEW, V. 29, 30. 
 
 26 
 
 '5 
 
 Chapter IV. Vkrse 23. 
 
 And Jesus went about all Galilee, teaching in their synagogues, 
 and preaching the gospel of the kingdom, and healing all manner ot 
 sickness and all manner of disease among the people. 
 
 In this proceeding we are constrained to admire the union of wisdom, benevo- 
 lence, and power ; power equal to tlie cure of ' every sickness (/>a.ui>i uoson) and 
 every disease (kai pasan inalakt'en)^ ; benevolence that set in motion the wonder- 
 working hand; and wisdom that made the sensible and acknowledged benefit the 
 introduction to spiritual influences for the removal of moral evil. To this day 
 in the East the hakim (physician) can gain access wlicre all other persons would 
 be excluded ; and henci the importance of a plan now increasingly recognised by 
 missionary institutions, of uniting, whenever possible, in the same person a know- 
 ledge of at least the rudiments of medical science with the ability to preach the 
 'Word of life.' The example of the Saviour is a direct sanction to the use of 
 means for improving tlie temporal condition of men, with a view to their higher 
 and spiritual good. Both from duty and policy the Christian Church should exert 
 itself for the removal of whatever renders mankind miserable and degraded ; and 
 where every variety of wretchedness and vice is traceable to the diffusion of one 
 particular class of drinks, it seems a perfect infatuation that the Church, as a whole, 
 should not only fail to protest against their diffusion, but by the customs of its 
 members should extend its patronage to them, and promote their circulation. 
 Surely this conduct resembles the propagation rather than the cure of sickness and 
 disease among the people. With al)stinence as an instrumentality, honestly and 
 fearlessly applied by the entire Christian Church, wonders, little short of miraculous 
 in their results, might be performed among a population such as ours, where the 
 drink-engendered maladies of body and mind are literally 'legion.' 
 
 Chapter V. Verses 29, 30. 
 
 29 And if thy right eye offend thee, pluck it out, and cast /'/ from 
 thee : for it is profitable for thee that one of thy members should 
 perish, and not that thy whole body should be cast into hell. 30 And 
 if thy right hand offend thee, cut it off, and cast it from thee : for it 
 is profitable for thee that one of thy members should perish, and not 
 that thy whole body should be cast into hell. 
 
 Offend] Skam/aliiei k from skaiittalizein, 'to cause to stumble or fall.' It is 
 related to skatidaloii, ' a crooked stick on which the bait is fastened, which the 
 animal strikes against, and so springs the trap' ; hence 'anything which one strikes 
 against' = a stumblingblock, impediment. In the N. T. the noun and verb arc 
 employed in a moral sense only, with occasionally tiie meaning of 'giving offence,' 
 and 'scandalizing' others. 
 
 Ver. 30 is absent from Codex D. 
 
 The principle eml)odird in this metaphorical instruction is too plain to be mis- 
 conceived. Anything, however dear, and even of real and great value, is to be 
 renounced as soon as it becomes a cause of evil, just as at sea everything is cast 
 
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 MATTHEW, VI. 1 3. 
 
 overboard in order to save life ; and the expressions, ' cut it ofT,' ' pluck it out,' and 
 'cast it from thee,' are designed to indicate botli the resolution reijuiied and the 
 energy that should be exerted in the execution of this duty. Dean Alford regards 
 ver. 29 as "an admonition, arising out of the truth announced in ver. 28, to with- 
 ihaw the first springs and occasions of evil desire, even by the sacrifice of what is 
 most useful and dear to us"; and he observes " tliat our Lord grounds this pre- 
 cept of the most rigid and tlecisive self-denial on considerations of the truest self- 
 interest — siimp/iori sol (it is profitable to thee)." — Gnrk Test. 5th edit. vol. i. 
 \>. 48. None will controvert the fact that, to the inebriate, .strong drink comes 
 within the ]irohiI)itiv; sco]ie of this precept, and that he is called upon to dasli 
 away from him the li(iuor whicli lias enthralled find cursed him. The difficulty of 
 compliance with this rule is, however, extremely great, arising from the morbid 
 condition of the drinker, till, in the case of the oinomaniac or dipsomaniac, 
 voluntary compliance witii the safeguard becomes impossible. Hence (i) the 
 importance of abstinence from drinking customs and the use of strong drink on 
 tile part of the sober and virtuous, so that the victims of intemperance may escape 
 external temptation to drink, and be encouraged in their abstinent practice ; and 
 (2) the equal importance of al)stinence to the sober, as a preventive against the 
 fascinating and ruinous influences of intoxicating liquor, from which so few, com- 
 paratively, are ever delivered. [See, on these two latter points, Notes on chap, 
 xviii. 7 — 9 ; Rom. xiv. 13, etc] 
 
 Chapter VI. Verse 13. 
 And lead us not into temptation, but deliver us from evil : For 
 thine is the kingdom, and the power, and the glory, for ever. Amen. 
 
 Temptation] Pcirasmoii, 'a state of trial,' especially solicitation to sin. 
 Evil] Ton poncerou, 'that which is evil,' or 'the evil-one.' 
 
 We are taught to pray to God not to lead us, or .suffer us to be led, into such 
 circumstances as will tempt and endanger our souls. It is one thing to come into 
 contact with temptation (which is unavoidable), another to be led into it. Such a 
 prayer as this, if put up in a sincere and enlightened spirit, will be answered by 
 the protection of Providence extended to us in our daily walks, and by the diligence 
 we shall evince in shunning whatever we have reason to Ijelieve is prejudicial to 
 our moral and spiritual interests. To hundreds of thousands of men alcoholic 
 liquor acts as a temptation to its own use in a manner the most injurious ; and in 
 coLuitiess cases it acts, even when short of drunkenness, as an incentive to crime 
 and vice of every description. Who can answer the question, How much strong 
 drink can be taken without its becoming a temptation, or tempting to the com- 
 mission of some folly or sin ? If ' wine is a mocker,' how can its use be consistent 
 with the spirit of this solemn supplication ? On the spiritual aiVections wine may 
 safely be said to dim where it does not darken ; and Chaucer has wisely warned 
 us against temptation that may begrime where it does not burn.* So also as to the 
 l)iayer, ' Deliver us from evil,'— it must, in its broadest sense, include the caiists 
 of social and moral evil : for to seek tlie exclusion of evil while patronizing its 
 
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 * " Sothcliy .1 whit w.nl .illlioutrh it breiine (burn) not fully by stikyng of a candel, yet is tJie wal 
 Kiiko/ Jy, the Icyte (light)." — Chaucur's Parson' i Tale. 
 
MATTHEW, IX. I/. 
 
 265 
 
 sources is not to pray so as to be heard ; it is to ' pray amiss' : yet what cause 0/ 
 nearly all kinds of evil is so prolific and universal among us as the use of intoxi^ 
 eating drink ? If the translation ' deliver us from the evil-one ' is preferred, we 
 are strongly reminded of the counsel of Peter, — "Be sober," neepsate (be abstinent), 
 *' be vigilant ; for your adversary the devil goeth about, as a roaring lion, seeking 
 whom he may devour," — kata/icc, * swallow-down.' [See Note on i Pet. v. 8.] 
 
 Chapter IX. Verse 17. 
 
 Neither do men put new wine into old bottles ; else the bottles 
 break, and the wine runneth out, and the bottles perish : but they 
 put new wine into nevv bottles, and both are preserved. 
 
 Neither DO MEN put] Oitde balloitsin, 'nor indeed do they [a;zM;v/w, 'men,' 
 imderstood] place.' 
 
 New wine] Oiiion neon, 'new wine,' wine fresh from the press. 
 
 Into old bottles] Eis askoits palaioiis, 'into old bags,' — bags or ves els, 
 askoits, generally made out of skins of goals. 
 
 Else] Ei de mcege, 'but if not indeed.' So Codices Aleph, C, and D. Code.x 
 B has ei de mee, ' but if not. ' 
 
 The bottles break] Rhcegnuntai oi askoi, ' the bags burst,' = are rent. So 
 Codices Aleph, B, and C. But Codex D reads, rheessei ho oinos ho ucvr tous askous, 
 ' the new wine rends the bags. ' 
 
 And the wine runneth out] Kai ho oinos ekchcitai, 'and t!u> wine is poured 
 out.' Codex D has kai ho oinos apoUiitai, 'and the wine is destroyed ' (or perishes). 
 
 And the bottles perish] Kai oi askoi apolountai, 'and the bottles are 
 destroyed' (or perish). So Codex C. Codices Alepli, A, and B liave apollitntai. 
 
 But they put new wine into new bottles] Alia balloitsin oinon neon 
 cis askous kainoiis, 'but tliey place new wine into new bags.' Codex D reads, bal- 
 loitsin de. Codex Ale])h has alV oinon neon cis askous kainous bleetion, ' but new 
 wine into new bags is-to-be-put.' 
 
 And both are preserved] Kai amphotera sunieerountat, 'and both are kept 
 together ' = preserved. Codices Aleph, B, C, and D have amphoteroi, ' both ' 
 (masculine plural), instead of amphotera (neuter plural) ; and Codex D has lee- 
 roitnlai, 'are kept,' instead oi stintceroitntai, 'are kept together.' 
 
 The Vulgate reads, lYeqne tnittunt vinuin ttoz'tiin in ntres veteres ; alioqttin 
 ritmpttntitr ittn's, et vinum cjfitnditiir, et tttres pereiint. Sed vinum novum in ittres 
 novos mitt lint, et am bo conseivantitr : " Nor do they place new wine in old leathe*"- 
 bottlcs ; otherwise the bottles are burst, and the wine is spilled, and the bottles 
 perish. But they place new wine in new bottles, and both are preser\-ed." [Sec 
 Notes on parallel passages, Mark ii. ii ; Luke v, 37, 38.] 
 
 1. From this verse (and the parallel passages) we learn (i) that it was not 
 customary in our Lord's day to put new wine into old wine-bags, lest the bags 
 should burst and the wine be lost ; and (2) that the opposite practice— that of 
 putting new wine into new wine-bags — was attended with the preservation of 
 both. 
 
 2. The usual explanation of this custom— viz., that new skin-bags were used in 
 
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 MATTHEW, XI. 1 8, I9. 
 
 order to resist the expansive force of the carbonic acid gas generated by fermenta' 
 tion — is erroneous and insufficient ; for it cannot have been customary to put wine 
 during fermentation into any kind of bottles, either new or old, since fermentation, 
 when permitted, was carried 01. . iie wine-vat (Greek, hitpolcenion ; Latin, lac us) ; 
 and when, from inadvertence, fermenting wine was poured into skin-bags drawn 
 tight, the destruction of the bag, however new and strong, was the cer^'n conse- 
 quence. [See Note on Job xxxii. 19.] 
 
 3. The facts stated by the Saviour are only intelligible in the light of the efforts 
 used by the ancients to prevent grape-juice from fermenting, by straining the juice 
 so as to free it from much of its gluten, and then bottling it with sulphur fumiga- 
 tion ; or by subjecting the juice to a boiling heat, which checks all incipient 
 fermentation, and then enclosing it in bags or other vessels made air-tight. It is 
 obvious that, to render these precautions efTectual, the wine-lnji^s themselves must 
 have been free from ferment ; and there was no other way of insuring the absence 
 of ferment save by using perfectly new skin-bags. If old bags were used, some of 
 the decayed albuminous matter adhering to their sides must, by the action of air, 
 have become changed into a leaven or ferment (Hebrew, seor) ; or, by long wear 
 and heat, cracks or apertures admitting the air might exist undetected ; and tlie 
 wine, thus set a-fermenting, would in due course burst the skin, and be spilled and 
 'lost': but if the wine was poured into bags made of skins never before used, no 
 provocative to fermentation would be present, and both the wine and the bags 
 would be preserved, — the wine from fermentation, and the bags from the rupture, 
 otherwise sure to result from the elastic gas generated in fermentation making a 
 violent effort to find a vent. 
 
 Chapter X. Verse 42. 
 
 And whosoever shall give to drink unto one of these little ones a 
 cup of cold water only in the name of a disciple, verily I say unto 
 you, he shell in no wise lose his reward. 
 
 A CUP OF COLD WATER ONLv] Poteerioii psiichrou monon, ' a cup only of cold' 
 — 'water' being understood. In the parallel place, Mark ix. 41, the phrase is 
 poteerion hudatos, 'a cup of water.' Codex Z has poteerion psiichroun, 'a cold 
 cup'; Codex D, poteerion hudatos psuchrou, 'a cup of cold water.' The A. V., 
 ' a cup of cold water only,' is calculated to mislead the reader, as if the thing given 
 were of small value — 'a cup of cold wat^.- only'' ; but by the proper collocation, '« 
 cup only of cold water,' the true meaning is presented, — that even a small donation 
 of water will not pass without the notice of Him who accepts a kindness done to 
 the obscurest disciple as though done to Himself. 
 
 Chapter XI. Verses 18, 19. 
 
 18 For John came neither eating nor drinking, and they say. He 
 hath a devil. 19 The Son of man came eating and drinking, and they 
 say, Behold a man gluttonous, and a winebibber, a friend of publicans 
 and sinners. But wisdom is justified of her children. 
 
 V. 18. Neither eating nor drinking] Meetc cst/tivn nude pindn, 'neither 
 
MATTHEW, XI. 1 8, IQ. 
 
 267 
 
 eating nor drinking' ; that is, as the generality of men did, without any peculiarity. 
 His meat was 'locusts and wild honey,' and his drink was restricted to the water 
 of spring or stream. 
 
 A bevil] Daimonion, 'a demon,' — always in New Testament used of an 
 evil spirit or fallen angel. The demons were supposed to haunt solitary places ; 
 hence the taunt against John. The name diabolos^ ' devil,' is never applied to any 
 evil spirit except the chief of fallen angels = Satan = Beelzebub = Apollyon. 
 
 V. 19. A MAN GLUTTONOUS, AND A winebiuuer] Anthropos pharos kai 
 oinopotees, *a man (who is) an eater and a wine-drinker.' Wicklif (1380) and 
 Tyndale (1534) translate, ' drynker of wyne.' Beza gives homo, edax, et vini potor, 
 'a man, an eater, and a drinker of wine.' In Greek as in English, 'eater' ami 
 'drinker' {phages and potees) acquired an intensive force, and came to signify one 
 addicted to a more than customary and respectable use of food and drink. The 
 A. V. pretty accurately marks this sense by the renderings ' gluttonous ' and 
 ' winebibber' ; but in regard to oinopotees, frequency and love of wine-drinking, not 
 intoxication from wine, was the pith of the charge preferred. 
 
 Of her children] Ton teknon aiUees, ' of her children. ' Instead of /^Zv/ti//, 
 Codices Aleph and B read, ton ergon autees, ' of her works, ' 
 
 The reports of St Matthew and St Luke (in the translation of the A. V.) may 
 be placed side by side. 
 
 Matt. xi. 18, 19. 
 For 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 winebibber, a 
 friend of publicans and sinners. But 
 wisdom is justified of her children. 
 
 Luke vii. 33—35. 
 For John the Baptist came neither 
 eating bread nor drinking wine ; and 
 ye say. He hath a devil. The Son of 
 man is come eating and drinking ; and 
 ye say, Behold a gluttonous man, and 
 a winebibber, a friend of publicans and 
 sinners ! But wisdom is justified of all 
 her children. 
 
 1. The diet of John was simple and uniform — such as the wilderness spon- 
 taneously provided ; his dress was rough and hairy ; his residence was away from 
 the haunts of man ; and his manner was austere. The multitude was awe-struck, 
 but the profanely bold said, ' He has a demon,' — an evil spirit that enables him to 
 bear the privations and fatigues of his arduous life. In truth, he was a Nazarite, 
 and more than a Nazarite [see Note on I>uke i. 15] ;^one who, in the perform- 
 ance of his peculiar mission as the Awakening Prophet and P'orerunner of the 
 Messiah, was divinely devoted to do and be that which was best adapted for the 
 success of his great work. 
 
 2. Jesus, who would have done precisely as John did, had His office been the 
 same, was anointed to another mission — that of preaching and ])icscnting in His 
 own person the gospel of the kingdom. He therefore did not hold Himself aloof 
 from village, town, and city, nor adopt a singular attire, nor use the monotonous 
 food of the wilderness. He came not so much to awe by His wonders as to woo 
 by His gentleness. His life was eminently social ; therefore, in common parlance. 
 He came ' eating and drinking,' while for both food and drink He was dependent 
 upon the grateful bounty of His friends. As the austerity of John's life led his 
 slanderers to charge him with being possessed by a demon, so the suavity of Jesus 
 led the same vituperators to charge Him with indulgence in sensuous delights, with 
 
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 addicti'j* Vx *rh« pleasures of the tabic,' with pampering His appetite, and 
 j^'ratifxii^ « ra.<fe for 'good living' — with being 'an cater and winc-drinkcr,' a 
 Lu\ iik </4vi;nry food and drink ! Tliere was no ground for this charge ; for self- 
 indulg^'iio*;, *,sf>ecialiy in meats and drinks, was opposed to the whole purpose of 
 Hib advtvDrt xvid redeeming work. He w.is tlie grandest example of .Self-Denial 
 the wur'i<li «*(»v ?>ehe!d ; and whoever wislics for countenance in luxurious tastes and 
 habits iu,«sit jjr* elsewhere than to Christ, 'the Man of sorrows.' The reasoning 
 that "J<Aw 4e^n\l: no wine, while Christ did, thorforc we may," overlooks or con- 
 founds tiv<r iwost important distinctions, (i) It ignores the fact that John, as a 
 Nazaritt^ AJUCAined from all solid produce of the vine, and from all juice of the 
 grape, au'S shaf Jesus, not being a Nazarite, was not under the same obligation, and 
 did nvt .sv ^'F.sfain, as we know from the account of the Last Supper ; but the 
 iijfereuct stftnT Ih^ye/ore Jesus partook of intoxicating liquor (such as Solomon and 
 Habaki.ui; iv.ndt-mned) is wholly unsupported and unjustified. The contrast was 
 neither viaiii*i*r«»l nor special, but general, and hence the inference is illogical. It 
 is nut »w««mfy to assume that Christ drank all kinds of wine — good, bad, or 
 iadififer«)3)t=^!^,'/7v,v John abstained from all kinds, much less that He drank only 
 inloxicatja>j; wine ! \o one ever thought of arguing in the same style in regard to 
 the cyitljrtisil fi/)ncerning 'eating.' {2) The objection confounds the official life of 
 John au'S Jirnis with their personal character, and virtually assigns to John a 
 superivjitj m .<elt'-denia! to the Master. It supposes that Jesus indulged Himself 
 in tilings '»lU«ih John refrained from under a more rigorous and refined ideal of 
 tempera,mi<r;; whereas, as we have remarked, their difference of living was due to 
 their diS^wmd'c*'; of office ; and there is not a particle of evidence for the tlieory that 
 would asiiigiv t!* John a mortification of fleshly desire which the Saviour did not 
 practise.. %fx\ who drink strong drink 'because they like it' — from the animal 
 exdtem«ai,t 'ft "comfort ' it occasions, — and wlio refuse to deny themselves its use, 
 in spitt id ^ the good they might thereby effect, cannot be permitted to shield 
 themseJyt*ll<yrheir appeal to the spotless Saviour, 'who pleased not Himself,' and 
 " wlio«: ittksaf and drink it was to do the will of His Father, and to finish His 
 work." 't%K ueal sacrilege of such an appeal is thinly disguised beneath the veil of 
 affected f«o^i»v«nce which it puts on. Whatever food or drink the Lord may have 
 parlakttw fi^- wa^ not for the purpose of gratifying any mere fleshly desire, nor is 
 any one waoiv^nred in affirming that the kind of food or drink He consumed was 
 calculKtwtl; I'iike the alcoholic liquors now in use, to engender an intemperate 
 ajjpetrle^ .wtd' rob man of his priceless dower of reason and spiritual affection. 
 Joijju liit IISi|>(i,st had not a demon, and Jesus was neither an effeminate nor 
 voraciuws cu'.nsumer of food and drink. 
 
 3. ■* ^<i iwlWm is justified of her children.' She is vindicated by the works of 
 goodufsj. 9ti^ utility to which she gives birth ; and as John and his Lord have 
 been sv jittaiiified, despite the aspersions of their enemies, so every true reform, such 
 as tJie 'II'*«i)^>erAnce movement, illustrates the wisdom out of which it has sprung 
 by the f Jiwilence of its effects. ' By their fruits ye shall know them ' is a criterion 
 as appJjkC«Jl»fe l!i'> institutions as to men. 
 
 ^ 
 
 Chapter XH. Verse 26. 
 
 hnA '4 .^tan cast out Satan, he is divided against himself; how 
 sliali ^mi fe kingdom stand ? 
 
 Wlnai attAttt^d of exerting Satanic power for the expulsion of evil spirits, the 
 
MATTHEW, XIII. 33. 
 
 269 
 
 Redeemer exposes, by this question, the absurdity of the hypothesis. The principle 
 is absohite in the world of morals, — as are effects, so are their causes, and vice 
 versa. If we know the nature of a cause, we may predict the nature of the effect ; 
 and knowinf^ the effect, we can pronounce as to the quality of the cause. Those 
 who have slandered the Temperance reform as a work of the devil arc confuted 
 by every Temperance society and adherent. A common source of confusion and 
 error lies in a want of discriminatintj between real and spurious effects. The faults 
 of Temperance advocates and organizations (/. e. the faults of fallible men, taken as 
 we find them) are charged upon the principle of abstinence, which is as unreasonable 
 as it would be to charge all the sins of those who use into.vicating liquor upon the 
 drink. What is plain to the candid observer is the production of woeful evils by 
 the influence of alcoholic beverages, and the cessation of these evils (except where 
 they have become morbidly chronic) whenever these beverages are renounced. 
 'To call evil good, and good evil,' does not alter the constitution of things, but it 
 is a serious offence against the Divine law, and will be followed by a perversion of 
 the moral sense in the offender himself 
 
 Chapter XIII. Verse 33. 
 
 Another parable spake he unto them ; The kingdom of heaven is 
 like unto leaven, which a woman took, and hid in three measures of 
 meal, till the whole was leavened 
 
 how 
 
 To leaven] Znmee, ' to ferment. ' Yeast is albumen in a state of decay. The 
 action of leaven in dough converts the saccharine particles into alcohol and car- 
 bonic acid gas, when the effort of the gas to escape (or rise by its levity), gives to 
 the dough the porousness of light bread. But by pumping artificially made gas 
 into the dough, as is now done under Dagleish's patent for aerated bread, the same 
 effect is produced, and the waste of flour (about a twelfth part), always consequent 
 upon the fermenting process, is avoided. This waste, taking into account the 
 quantity of bread annually manufactured, is very great. The alcohol generated in 
 common dough by fermentation is afterwards expelled by the heat of baking. An 
 attempt once made to collect the spirit thus evolved, entirely failed as a speculation, 
 owing to the smallness of the quantity, and the difficulty and expense of condens- 
 ing the vapour ; otherwise the alcohol might have been economized for scientific 
 purposes. 
 
 In three measures of meal] Eis alenrou sata tria, * in three sata of flour ' 
 (or meal). The word saton was the Greek form of the Hebrew smh, the third of 
 an ephah, and was equal to 2^ English gallons. Aleuron (from aleo, to grind) 
 denoted the meal of any sort of grain separated from the husks. 
 
 Till the whole was leavened] Heos ou ezumothee holon, ' until the whole 
 (mass) was fermented.' 
 
 The Saviour here selects one characteristic of leaven to symbolize the penetrating 
 and assimilating power of His heavenly influence. Such a simile does not modify 
 the striking analogy between ferment and corruption in doctrine or life. When 
 the Lord declared, * I will come on thee as a thief,' the single point of comparison 
 is never mistaken, as it often is in the text before us, where prejudice and appetite 
 interpose their blinding influence. 
 
 ;■',■> f 
 
I ; 
 
 i'l, 
 
 270 
 
 MATTHEW, XV. II, 16— 20. 
 
 Chapter XIV. Verses 6, 7. 
 
 6 But when Herod's birtlulay was kept, the daughter of Herodias 
 danced before them, and please(l Herod. 7 Whereupon he promised 
 with an oath to give her whatsoever she would ask. 
 
 These texts, compared with Mark vi. 20—26, make it very evident that during 
 the excitement of a birthday revel Herod had lost his haljitual caution, and given 
 a rash and wicked promise to a beautiful but profligate woman, in obedience to 
 which he sacrificed the life of a great preacher of the Reformation, to whom, in 
 his sober senses, he had respectfully and gladly listened. In our comments on 
 various passages of the Old Testament we have already illustrated the relations 
 between intemperance and the unwise and cruel acts of kings and rulers. From 
 the time of Alexander to the present day history is full of terrible examples of 
 tlie disastrous political influences of drinking, one of the latest of which has been 
 seen in the British Abyssinian war (1867-8), King Theodore, from being a prudent 
 and amiable ruler, having been gradually transformed, by his drinking habits, into 
 a sanguinary and capricious tyrant, altogether unamenable to the power of reason. 
 
 Chapter XV. Verses 11, 16 — 20. 
 
 II Not that which goeth into the mouth defileth a man; but that 
 which Cometh out of the mouth, this defileth a man. ... 16 And 
 Jesus said, Are ye also yet without understanding ? 17 Do not ye yet 
 understand, that whatsoever entereth in at the mouth goeth into the 
 belly, and is cast out into the draught? 18 But those things which 
 ])roceed out of the mouth come forth from the heart ; and they defile 
 the man. 19 For out of the heart proceed evil thoughts, murders, 
 adulteries, fornications, thefts, false witness, blasphemies : ao These 
 are the things which defile a man : but to eat with unwashen hands 
 defileth not a man. 
 
 This passage (with the corresponding one, Mark vii. 15, 18 — 23) has been 
 strangely cited to prove that intoxicating liquors, as physical agents, cannot defile 
 a man, seeing that all evil is froi;' widui:, ;.nd not from without. 
 
 1. Those who reason after this fashior. should, by virtue of the same premisses, 
 deny that any quantity of intoxicating 'iquor can defile the user ; and that since no 
 moral or immoral effect is connected with it, whether the quantity consumed be 
 a glass or a gallon, a beaker or r barrel, matters nothing. 
 
 2. Were it granted that intemperance is a sin of the heart, like pride, covetous- 
 ness, etc., yet the occasion of the sin being intimately connected with the use of 
 strong-drink, abstinence from the drink may be highly expedient as a means of 
 avoiding the sin. 
 
 3. Could it even be proved (contrary to all evidence and experience) that, as a 
 mental offence (the desire to get drunk), intemperance would be as frequent as it is 
 now, were all intoxicating liquors banished, — the absence of the actual and overt 
 offence would exempt the world from so much suffering, civil crime, and social 
 calamity, that the exclusion of the drinks would be worthy of every effort to 
 secure it. 
 
 4. The scope of the Saviour's teaching in this place is entirely distorted by the 
 
MATTHEW, XVr, 6, II, 12. 
 
 271 
 
 attempt to deduce from it the conclusion, that the use of intoxicating liquors is a 
 matter of moral indifference, and that intemperance orij^inates in the heart, (i) 
 The Lord is opposing that superstition of the Piiarisces whicli attached a moral 
 value to the ccranoiiiiil purifications, and distinctions of food as clean and unclean ; 
 and He asserts, in contradiction to them, that moral evil is of the heart, and cannot 
 depend upon what is eaten, and how it is partaken of— though, of course, either 
 might illustrate the state of the heart in relation to a I )iviiie precept, liut certainly, 
 to ignore //(;//<;«/ influences by the authority of a text which sets up real as above 
 ceremonial distinctions, is a case of clear perversion. (2) The Lord's remarks had 
 no respect to the special nature and effects of intoxicants, such as the articles 
 alcohol and chloroform, or the natural narcotics, ojiium and biiang ; md it is liitle 
 sliort of impiety to ailduce His words in contravention of the well-known am', 
 indisputable influence of such things to excite a diseased craving [see Note on ch ip. 
 is. 7], the indulgence of which is productive of the most criminal results, inflam- 
 ing every evil predisposition, and giving rise to thoughts, passions, blasphemies, 
 and vicious actions, which but for them would have had no existence. It is not 
 true, as every one knows, that it makes no moral difference to tiie world whether 
 intoxicating lic[uors are used or disused ; and to represent the Saviour as asserting 
 what is contrary to universal knowledge is a fearful example of wresting the words 
 of holiness and truth. 
 
 5. The very opposite conclusion to the one above offcreil may lawfully be drawn 
 from the Saviour's argument ; for if there be no virtue in mere ceremonialism, nor 
 vice in the absence of it — if the state of ilic heart is the one matter of paramount 
 importance, — how carefully oujr|it the Christian to guard himself, as well as otiiers, 
 from all indulgence in those seductive drinks, which 'cause the heart to utter 
 jierverse things,'- ivhich, unlike ordinary articles of food, act specifically upon 
 llie nervous .,^stem, and through it upon the whole man as a moral and spiritual 
 being! Even if drink did nothing more than to lay the heart open to Satanic 
 influences, how sedulously ought it to be shunned ! * 
 
 Chapter XVL Verses 6, ir, 12. 
 
 6 Then Jesus said unto them, Take heed and bewai-e of the leaven 
 of the Pharisees and of the Sadducees. . . . n How is it that ve 
 do not understand that I spake // not to you concerning bread, that 
 ye should beware of the leaven of the Pharisees and of the Sadducees ? 
 13 Then understood they how that he bade iheiii not beware of the 
 leaven of bread, but of the doctrine of the Pharisees and of the Sad- 
 ducees. 
 
 ¥: 
 
 I 1 
 
 Beware of the leaven] Proscchete apo tecs zumees, 'hold yourselves from the 
 ferment.' Prosccho, 'to have (or hold) to,' if generally used in the sense of 
 ajiplying the mind to a thing ; but when, as in this case, it is followed by apo, 
 'from,' the verl) expresses the concentration of the mind with a view to avoiding 
 the object, and is then practically synonymous with apecho, 'to hold off from,' ' to 
 abstain.' 
 
 V. 12. But of the doctrine of the Pharisees and of the Sadducees] 
 
 the 
 
 * Contrast the hardness and ten.ncity of many professing Chri>^tians on tliis subject — their 
 inseiisitjility to tlie ci.cun\slanccs of the case, and consccjiient duty — with the conscientious de- 
 claration of a late distinguished physician, tliat llie danger attendant upon the Uae of alcoholics liad 
 frequently prevented him from prescribing them, eve:t as 'uedidncs. 
 
272 
 
 MATTHEW, XVIII. 7 — 9. 
 
 I'll 
 
 h .1: 
 
 »; \ 
 
 : '.'I 
 I I:: 
 
 f;i: 
 
 
 -4//' rt/& Ues didachees ton I'liarisaion kai Saddoukaion, ' l)ut fiom the teaching of 
 tiie Pharisees and Sadducees.' Didachce (from didasko, to teach) frequently denotes, 
 as here, the thing taught = the doctrine. 
 
 Evil doctrine is compared by the Lord to leaven, from its tendency to corrupt tlie 
 mind, by the false principles injected and the irreligious conduct in which it issues. 
 The Pharisees made rabbinical tradition paramount to the plainest precepts ami 
 spirit of the Mosaic law, 'judgment, justice, and mercy'; and the Sadducees, by their 
 scepticism, struck at the root of all spiritual devotion. Such ' leaven ' could not 
 be too earnestly and completely excluded if faith and righteousness, acceptable to 
 the holy God, were to flourish and abound. 
 
 Chapter XVI. Vkrse 24. 
 
 Then said Jesus unto his disciples, If any jnan will come after mc, 
 let him deny himself, and take up his cross, and follow me. 
 [See also Mark viii. 34, and Luke ix. 23.] 
 
 Christian self-denial embraces — (i) The denial of all propensities entirely vicious. 
 (•2) The denial of all sensuous pleasures which needlessly expose to moral danger. 
 {3) The denial of all gratifications which would disqualify for the adequate per- 
 formance of all Christian duties. These acts are said to be the denial of a man's 
 self, because they are the denial of those appetencies which are strongest in the 
 unrenewed nature. Let it not be supposed, however, that Christian self-deraal is 
 self-mortification in the blind ascetic sense, or an effort at self-annihilation in 
 the Buddhist sense. On the contrary, Christian self-denial tolerates an enjoyment 
 of all innocent (and in the best sense natural) sources of pleasure, while it qualifies 
 for a participation in the happiness of the spiritual life. It is, in short, the subjec- 
 tion of the inferior nature in order that the superior nature may be more fully 
 developed ; and any pain and constraint attendant at first on the practice of this 
 self-denial will not only be recompensed by the joy it brings, but will in due time 
 be greatly diminished by tlie force of habit, and by the spontaneous preference of 
 things that are pure and good. The question whether self-denial should be 
 practised in regard to intoxicating liquors is of vast importance. They are mostly 
 used on account ci the sensuous pleasure they impart — a pleasure inevitably 
 associated with n.ore or less ^f moral peril ; — and their promiscuous u ie is con- 
 stantly prolific in misery and sin of every description. ' Would the Church and 
 the world be better without them? would my individual state and capacity for 
 usefulness be improved by abstinence?' are inquiries which every professing 
 follower of Christ is under obligation to put to himself; and if, having answered 
 them in the affirmative, he refuses to follow up conscience by a corresponding 
 conduct, he may be said, without a breach of Christian charity, to fall short so far 
 of the standard presented in this passage. The Lord Jesus Christ is the perfect 
 model of self-denial, for He never refused to sacrifice mere taste or liking for the 
 sake of spiritual good, whetl er of Himself or others; and therein 'He has left us 
 an example, that we should follow His steps.' 
 
 Chapter XVIH. Verses 7—9. 
 
 7 Woe unto the world because of offences ! for it must needs be 
 that offences come ; but woe to that man by whom the offence 
 
\ n 
 
 MATTHEW, XXI. 33. 
 
 73 
 
 coineth ! 8 Wherefore if thy hand or thy foot offend thee, cut them 
 off, and cast //icm from thee : it is better for thee to enter into life halt 
 or maimed, rather than having two hands or two feet to be cast into 
 everlasting fire. 9 And if thine eye offend thee, pluck it out, and 
 cast /'/ from thee : it is better for thee to enter into life with one eye, 
 rather than having two eyes to be cast into hell fire. 
 
 V. 7, Offe:,'ces] 7a skandala, * stumblingblocks ' = causes of moral offence or 
 wrong-doing. 
 
 The two 'woes' of vcr. 7 are to he distinguished. There is woe 'to tlie world,' 
 from or by the causes of stumbling which are in it ; and there is f>hvn ouai, 'woe 
 besides' (= ' more woe,' or greater woe), to the man by whom stumbling comes. It 
 is bad for men to stumble, it is worse for those who cause them to do so. The 
 tempter is not exonerated because the victim was able to resist, nor will he be 
 acquitted by urging (if truly) that he did not tempt for temptation's sake, or out of 
 pure malignity. The application of this solemn passage to the whole system cf 
 making, })roviding, and vending intoxicating liquors i.iust be apparent on reflection. 
 Who is ignorant of the dangerous nature of those drinks? and who, if cot^nizant of 
 their nature, cannot but know that by recommending and circulating them he may 
 be at any moment setting a stumblingblock in the way of others? The traffic in 
 intoxicating litjuors is specially open to condemnation, since the direct object of 
 the vender is pecuniary gain ; and his ol)servation must prove to him tliat their 
 promiscuous sale is attended with woeful conse<iuences to the physical, social, and 
 moral welfare of society. That the State should licens>j him to traffic in such 
 liquors is itself a scandal, l)ut tlie fact is not a plea which will avail him in the 
 Sui-reme Court of Justice and Equity. 
 
 r Verses 8 and 9 are substantially similar to Matt. v. 29, 30, on which see Notes.] 
 
 Chapter XX I. Verse 33. 
 
 Hear another parable : I'here was a certain householder, which 
 planted a vineyard, and hedgf^d il round about, and digged a wine- 
 press in it, and built a tower, and let it out to husbandmen, and went 
 into a far country. 
 
 Householder] Oikoih-spoten^ ' house-niler.' 
 
 A vineyard] Atnpdoihi, the accusative of anipdon, 'a^ine^ .rd,' from ampe- 
 los, ' a vine ' ; but the derivation of this last is obscure. Verv doubtful is that 
 which refers it to Lin=:atn, d.w<l pcelos, 'clay,' also an Ionic equivalent for oiiws, 
 •wine*; so that a/iipelos ■=■ 'that which contains wine.' Another conjecture points 
 to aiiipi (/Eolic for (////////), 'round,' and /u-lisso, 'to twirl,' 'to liend'; whence 
 helix, 'a tendril.' This etymology of atnpcios would corres[iond to that of the 
 IMivi^w gip/ic)!, ' a twig,' a|iplied to the vine as the principal flexile plant. 
 
 Hedged it round about] Phmgmon auto prricthech, 'and placed round it 
 an enclosure' (fence or hedge). 
 
 And digged a winepress in t] A'ai oi .'xcn en aula leeiton, ' and digged in 
 it a press." Z^'iv/cj is supposed to have com. from loo, 'to contain'; so that the 
 leciios (Doric, I'anos) was the place whicli cuntaitieJ the grapes preparatory to the 
 tieading. [Hence ho Lecuiios, ' the Leenian,' was one of the names of Bacchus; 
 
 I 5 
 
 
I: 
 
 274 
 
 MATTHEW, XXIV. 38, 48, 49. 
 
 LK)iai= Bacchantes, female votaries of Bacchus ; the Leenaia were the feasts held 
 in honour of Bacchus ; Leeiiaiun was the name of the month when this festival 
 Avas celebrated ; ho epi Lcciiaid agon was the contest at the Leensean festival ',n 
 dramatic poetry ; Iceitaika were things prepared for this festival, such as odes, 
 etc.] 
 
 And BUILT A tower] Kai okodotnecse piirgon, 'and erected a tciver.' Purgos, 
 'a place of defence,' is tliought to be analogous to the Teutonic burg, whence our 
 ' burgh ' and ' borough. ' 
 
 To husbandmen] Georgois, ' to workers-of-the-earth ' = agriculturists, farmers. 
 
 orgos — from gee, 'earth,' and e>gd, 'to work' — signities one who tills the soil. 
 Agriculture was held in high esteem b}' the ancients, and not without reason. 
 Adam was charged to dress and keep the garden of liden ; and in all succeeding 
 periods tillage has neccsyarily been the first and chief resource of mankind for 
 sustenance. 
 
 It has been observed that the introduction to this parable more closely resembles 
 a passage in the Old Testament than any other of the Saviour's addresses. [See 
 Notes on Isa. v. I, 2 ; and JMark xii. i.] 
 
 Chapter XXIV. Verse 38. 
 
 For as in the days that were before the flood tliey were eating and 
 drinking, marrying and giving in marriage, until the day that Noe 
 entered into the ark. 
 
 Eating and drinking] Trogotites kai pifiotttes, 'eating and drinking.' TriigiJ, 
 ' tc grind with the teeth,' indicates primarily the act of eatiiig food requiring to be 
 ground or cracked ; but in the New Testament usage it bears the general sense of 
 est/iiu :=■ ' to eat. ' 
 
 ' Eating and drinking' is here used in the emphatic sense of eating and drinking 
 profusely and luxuriously ; but the terms are too indefinite to warrant the conclu- 
 sion that the antediluvians hardened themselves in sin by the copious use of 
 intoxicating liquors, though the probability, taking all things into account, inclines 
 to that hypothesis. [See Notes on Gen. vi. 5 ; and Luke .wii. 26 — 28.] 
 
 Chapter XXIV. Verses 48, 49. 
 
 46 Biit and if that evil servant shall say in his heart, My lord 
 delaycih his coming ; 49 And shall begi.i to smite his iellowservants, 
 and to eat and drink with the drunken. 
 
 V. 49. And to eat and drink with the drunken] Esthicin de kai pinein 
 nti'ta tun mi'thnonton, 'also to eat and to drink with those who-are-gorging.' The 
 structure of this clause shows that the reference is not to intoxication, but to 
 sensual indulgence, — the wicked servant being supposed to eat and to drirk in the 
 company of those who arc filling themselves to satiet> with both fo'>'' and dr^nk. 
 Codices Aleph, B, C, and D read, esthiee de kai pimr, ' and snould eat nnd diirk '; 
 the v., mandiicct atitcin d bibat cum ebiiosis^ 'but shall eat and diink w^!h 
 
fr 
 
 pinctn 
 Tlie 
 
 but to 
 ill the 
 (li'nk. 
 
 .l.ii'W; 
 
 Willi 
 
 
 MATTHEW. XXVI. 1 7, 26—29. 
 
 275 
 
 drunkards. ' Beza has qidnetiam edere el bibere cum ebriis, ' even to eat and to 
 drink with those who are drunk.' In Latin, the ebritts, 'man drunk,' differs from 
 \.\\Q ebnosjis. ' drunkard ' =: '.nan accustomed to get drunk.' Au;justine applies 
 this distinction in extenuation of Noah's single and undesigned act of inebriation. 
 [See Note on Luke .\ii. 45.] 
 
 Chapter XXV. Verse 35. 
 
 For I was an hungred, and ye gave me meat : I was thirsty, and ye 
 gave me drink : I was a stranger, and ye took me in. 
 
 Thirsty, and ye gave me drink] Edipseesa, kai epotisaie me, ' I thirsted, 
 and ye gave-drink-to me. ' 
 
 The kindness fhown to Christ's poor is kindness shown to Him, and the best 
 kindness is to give in all cases that which is most suitable to relieve the real wants 
 of the suffering. Benevolence, even Christian benevolence, often fails of its 
 object — nay, sometimes defeats itself — by being divorced from sound judgment. 
 In ordinary life how common it is to see mtoxicating, thirst-crerting drinks given 
 for the removal of thirst ! When alcoholic liquors assuage the sensation of thirst, 
 they do ^o by narcoticizing the nerves of feeling, and only partially answer the end 
 indie. led by thirst, by virtue of the water they contain. They universally, by their 
 action on the blood, increase thirst to the extent of their alcoholic polency, even 
 where they do not occasion tliat diseased stale of the nervous system known as 
 dipsomania, or 'thirst-frenzy,' which is fed by every new supply of the Gerv fuel. 
 
 Chapter XXVI. Verse 17. 
 
 Now the first day of the feast of unleavened bread the discif !es 
 came to |esus, saying unto him, Where wilt thou that wc prepare 1 )r 
 Uiee to eat the passover ? 
 
 Now the first day of the feast of UNI.EAVKNKn bpead] Tee de plvUf 
 It'/)! azuDiun, ' now on the first (day) of the unfcimenled things.' Tyudalc's atid 
 Cranmers versions read, ' swete breed.' 
 
 Chapter XXVI. Verses 26 — 29. 
 
 a6 And as they were eating, Jesus took bread, and blessed //, and 
 brake it, and gave it to the disciples, and said, Take, eat ; this is my 
 body. 37 And he took the cup, and gave thanks, and ga^e // to them, 
 saying. Drink ye all of it ; 28 For this is my blood of the new testa- 
 ment, which is shed for many for the remission of sii.s. 29 But I say 
 'into you, I will not drink henceforth of this fruit of the vine, until 
 diat day when I drink it new with you in my Tatlier's kingdom. 
 
 V. 27. The ci'p] To poteerion, 'the drinking-vessel,' 'the cup.' PoUrrion 
 sc poteen) — signifying a vessel, cup, or goblet to drink from — is related to poton 
 Ipotees, 'drink' J poios, 'ad.'auglit';/t>/<ac;, 'to give to drink,'— all derived Irom 
 
 V 
 
 (also 
 and potees 
 
 
 I y'-\\ 
 
 'I' 
 
 
276 
 
 MATTHEW, XXVI. 26 — 29. 
 
 |l, 
 
 )*l 
 
 'I 
 
 mm 
 
 fiiio, ' to drink.' Codices Aleph, B, and Z have potcerion, 'a cup,' instead of /<-? 
 Jiolccrion, 'the cup.' 
 
 And gave thanks] A'ai eucharistccsas, 'and giving thanks.' The name of 
 ' cuchaiist ' applied to the Lord's Supper as the ordinance of special thanksgiving, 
 is of great antiquity. Justin Martyr, having said that thanks were given for the 
 bread, and wine-and-water, adds, "And this very provision is called by us Thanks- 
 giving (/•(// Iwe trophci: an/ee kalcitai par' hcemon Eucharistia)." 
 
 Dkink yk all of it] rick ex aiUou panics, 'drink ye of it — all (ye).' Codex 
 D is without paiitcs, ' all. ' 
 
 V, 28. For Titis is my blood of the new testament] Codices Aleph 
 and B omit kaiuecs, ' new. ' 
 
 V. 29. I WILL no: drink iifn'cefortii of this fruit of the vine] On 
 mee pio ap arli c/c ton. tnecmatos tees ainpelou, ' I will not drink from hence 
 
 out of this, the offspring vine.' Geitnecma is 'that which is born' or 'pro- 
 
 duced,' ixQXQ. gennao, 'to Lc Codices Aleph, A, B, C, and D all read^r^i:^- 
 
 viatos (with one «). 
 
 Until that day when I drink it new with you in my Father's 
 kingdom] Hcijs tees heemcms ckcinees, liotan auto pino mctlC humun kahton en tee 
 basileia tou patros mou, 'until that day when I will drink it with you new in the 
 kingdom of my Father.' Papias, who lived j..st at the close of the apostolic age, 
 and wrote an ' Exposition of the Oracles of the Lord,' gives a legendary account 
 of a prophecy ascribed to the Saviour, and contained in these words, — "The days 
 shall come in which vines shall grow, each bearing ten thousand shoots, and on 
 each shoot ten thousand branches, and on each branch ten thousand twigs, and on 
 each twig ten thousand clusters, and on each cluster ten thousand grapes, and each 
 gnipe ivJieii pressed shall yield five-aiid-t-,ijenty ineasitres ofivine {oinos). And when 
 any of the saints shall have taken hold of one of these clusters, another shall cry, 
 'I am a better cluster, take me, bless the Lord through me.'" The passage is 
 interesting in a critical sense, as showing that the juice as expressed from the grape 
 was calletl 'wine'; otherwise the legend must be classed with similar hyperbolisms 
 preserved in the Talnuid and later Targums. It has been supposed, with some 
 pnibabilily, that the legend got into circulation as a paraphrase of this 29th verse, 
 and that I'apias was induced to record and accept it because it harmonized with his 
 view of a material and millennial reign of Christ upon the earth after the general 
 resurrection. 
 
 'The cup' is used by figure or ellipsis for that which it contained ; and if we inquire, 
 What did the cup contain? the answer given must be that of the Lord himself, — 
 ' the fruit (or produce) of the vine ' in a liquid state. The further question. Was 
 this juice of the grape fermented? is one which has excited considerable discussion, 
 and is of deep interest in connection with the Temperance reform. The earliest 
 Temperance bonds of union consisteil of ])letlges of abstinence from into.\icating 
 liquors, 'except as a medicine or in a religiou:- ordinance'; the object being to 
 avoid the difficulty that might have arisen had absence from the Lord's .Supper, or 
 the rejection of the cup, been required as a condition ■)f Tenqierance membership. 
 As the Temperance movement also was a practical one, aiming to remove tho evils 
 consequent on the use of intoxicating liipuirs for diet or mere gratification, it was 
 felt that, were they for a time confined strictly to medicinal or sacramental purposes, 
 that practical purpose would not be seriously impaired. Bat its opponents would 
 
 1 
 

 MATTHEW, XXVI. 26 — 29, 
 
 277 
 
 not permit this neutrality to exist ; they taunted its friends with inconsistency in 
 using, as the symbol of redemption, that liquor which they condemned unsparingly 
 elsewhere ; and such taunts, combined with the scruples of abstainers and the 
 attraction of the subject itself, led to a more careful and exact inquiry into the 
 nature of this Eucharistal emblem. 
 
 1. Those who hold that the ' cup ' contained fermented grape-juice allege — 
 I. That the phrase ' fruit of the vine ' was a periphrastic expression for oinos (wine), 
 and that oinos always designated the fermented juice of the grape. 2. That at the 
 time of the passover, grapes out of which the juice could have been expressed for 
 drinking were not to be procured. 3. That the prediction of the Saviour that lie 
 would no more drink of the fruit of the vine till lie drank of it nnu in the heavenly 
 kingdom, implies that He had then partaken of the old wine, commonly used and 
 preferred (Luke v. 39). 4. That it is evident, f;om the Mishna and the writings of 
 the rabbins, that grape-juice which could intoxicate was used at the passover. 
 5. That the practice of the modern Jews supports the inference that the wine was 
 intoxicating. 6. That the ancient custom of mingling water with the sacramental 
 wine favours the same conclusion. 7. That the practice of using unfermented 
 grape-juice at the Lord's Supper has been treated as an innovation, and has 
 received ecclesiastical condemnation ; as, for example, by the Third Council of 
 Braga, which condemned as heretics "those who used no other wine but what 
 they pressed out of the clusters of the grapes, which were then presented at the 
 Lord's table." — (Bingham's 'Church Antiquities.') 8. That the practice of all the 
 Christian churches of the East and West, save that of the Abyssinian branchy is 
 opposed to the use of unfermented wine. This is specially urged by Dr lattani, 
 late Archdeacon of Bedford, and is repeated in two or three Biblical Cyclopedias 
 of recent date. 
 
 To these arguments it may be answered, each in order: — i. That the avoidance 
 of the term 'wine' by the Saviour, and by the apostle Paul in his extended 
 reference to the Lord's Supper (i Cor. xi. ), is, at least, remarkable, and cannot fail 
 to suggest to the devout reader the wi^h of Jesus that the analogy between Himself 
 and the vine, on which He discoursed at this solemn period (John xv. ), should be 
 impressed upon His followers. It is the true 'living vine,' and the fresh unde- 
 composed fruit of it, that are naturally prominent. It rather follows (i) that Jesus 
 did not choose a periphrastic and figurative expression to convey the idea of wine, 
 which the word oinos would have conveyed directly and without circumlocution. 
 But (2) it does not follow, even if ' fruit of the vine ' was used as equivalent to oittos 
 (wine), that the wine must have been fermented. Oinos, like the lli:hvi\\ yayin, 
 was a generic name for the expressed juice of the grape in every state, and was 
 certainly applied to the juice within the grape, if not to the grape itself. The Lxx., 
 whose translation of the Old Testament was used by the Saviour, gives it as the equi- 
 valent oi yayin and tirosh in passages where the idea of fermentation is necessarily 
 excluded. (See Notes onjudg. ix. 13 ; Jcr. xl. 10, 11 ; and Appendix A.) Recipes 
 for preparing various kinds of wines without fermentation have been preserved by 
 writers of antiquity; and the common practice of boiling their wines, and also of 
 largely diluting them, showed that the action of fermentation (in producing an 
 intoxicating \v\\wT) was not regarded by the ancients as essential to the existence 
 of oinos. It is, therefore, a false assumption that oinos always denoted fermented 
 grape-juice, or that fermented oinos always continued inebriating; and in no case 
 could the inference be sustained, that by 'offspring of the vine' the Lord intended 
 to use an expression synonymous with oinos as a fermented and intoxicating drink, 
 
 2. The Jewish passover, it is true, was six months after tiie vintage ; but in 
 
 
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 MATTHEW, XXVI. 26—29. 
 
 
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 grape-growing countries nothing is easier than to preserve an abundant supply of 
 grapes from one vintage to another. Mr E. C. Delavan, of America, was intro- 
 duced, when in Italy, to one of the largest wine manufacturers, who, he says, 
 "informed me that he had then in his lofts, for the use of his table until the next 
 vintage, a quantity of grapes sufficient to make one hundred gallons of wine; that 
 grapes could always be had, at any time of the year, to make any desirable quantity ; 
 and that there was nothing in the way of obtaining the fruit of the vine free from 
 fermentation, in wine countries, at any period. A large basket of grapes was sent 
 to my lodgings, which were as delicious, and looked as fresh, as if recently taken 
 from the vines, though they had been picked for months." The merchant was 
 Signor Peppini, of Florence. Niebuhr, in his 'Travels through Arabia,' mentions 
 (Heron's translation, vol. i. p. 406) that 'the Arabs preserve grapes by hanging them 
 up in their cellars and eating tliem almost through the whole year.' Swinburne, 
 in his ' Travels,' p. 167, says of the Spaniards, ' They have the secret of preserving 
 grapes, sound and juicy, from one season to another.' Joscphus, in his ' Wars of 
 the Jews ' (b. vii. c. 8, s. 4), states, in reference to the fortress of Massada, " There 
 was also wine and oil in abundance, with all kinds of pulse and dates, heaped up 
 together. These fruits, all fresh and full ripe, were in no way inferior to such 
 fruits newly laid in, though they had been there little short of loo years when the 
 place was taken 1 / the F mans." The objection is, therefore, nugatory, because 
 an abundance of freshly I;ept grapes c-ou/d have been procured, and their juice 
 expressed, at this last supper of the Lord. But even had this been impossible, 
 raisin wine, prepared as hereafter described, might at any time have been obtained, 
 such as is now frequently used by Jewish families in the celebration of the 
 passover. 
 
 3. It is not probable that the Saviour would associate the word;., ' This is the 
 testament in My blood,' with the use of o/d wine as the representative of His blood 
 about to be shed. The inference that new wine was not used because of His declara- 
 tion that He would no more drink of the fruit of the vine ««/// He drank it new 
 with His disciples in the heavenly kingdom, is only valid on the supposition 
 that He was alluding to different kinds of material wine ; but no such supposition 
 can be entertained for a moment. The Redeemer did not imply, 'This is ('/</ vine- 
 fruit, and I will take no more vine-fruit till I take it «tw in My Father's kingdom'; 
 but having reference to the symbolic nature of the feast. He is to be understood as 
 affirming, that though He was then instituting a new dispensation, and probably 
 with new wine, this economy would, in process of time, yield to another, which 
 should be emphatically 'new,' when the fruit of the vine (lliat is to say, its spiritual 
 joy) should, in its transcendent purity and sweetness, taste ' new ' even to those 
 who had partaken of the fruit of the New Testament dispensation. Bengel, and 
 a train of expositors, take kaiiion, 'new,' in the sense of 'exceeding all pre- 
 vious experience.' And after all, were we to admit a contrast between a present 
 and literal 'old wine,' and figurative and future 'new wine,' evidence would still 
 be required that a fermented old wine was used on this occasion. Unfermented 
 and inspissated wines were made and preserved for long periods, and some of the 
 old wines were elaborately treated in order to free them from any intoxicating 
 power.* 
 
 4. The ' Mishna,' or ' Misna,' is the textoi the Talmud. It signifies 'repetition,' 
 
 * " Wines are rendered old and deprived of all their force by filtering." — Pliny. 
 
 "Wine is rendered old, or feeble in streni;th, when it is fre(inently filtered. The strength beinj; 
 thus excluded, the wine neither inflames the brain nor infests the mind aiid passions, and is iuulU 
 more pleasant to drink." — Plutan/i. 
 
 I 
 
MATTHEW, XXVI. 26 — 29. 
 
 279 
 
 being a collection of traditional Jewish expositions and customs, reduced into order 
 by Rabbi Yehuda (Judah), sumamed Hakkadosh, ' the holy,' towards the close of 
 the second century of the Christian era. The 'Gemaras,' or commentaries on the 
 Mishna, are two — that of Jerusalem, variously asi^nbed to the third and fifth 
 centuries, and that of Babylon, compiled in the sixth century. The Babylon 
 Talmud is in most esteem. The Talmud was copiously annotated by Maimonidcs 
 and Bartenora, celebrated rabbins of the Middle Ages ; and it is from their notes, 
 and not from the text of the Mishna, that references to the intoxicating nature of 
 the passover wine have been extracted. These references will be afterwards 
 examined. According to the Mishna, search for ferment was made by lamplight 
 on the night of the fourteenth day of the month Nisan, this search extending to 
 the cellars ; and among the prohibited drinks are named the cutakh of Babylon, 
 the shekeroiiXic. Medes, and the khamets of Idumea — all of them either fermented 
 liquors made from grain or fruit, or liquors so liable to ferment that they were 
 prudcntially excluded. The poorest Jew is said to be careful to drink four cups of 
 wine during the feast, and permission is given to drink more wine between the first 
 and third cups, but not between the third and fourth cups. A warming-pot, or 
 kettle, is mentioned as being present on the passover board, probably to dilute the 
 wine when too thick or sweet for use as prepared. 
 
 5. The practice of the modern Jews is far from being consentaneous in favour of 
 fermented wine ; and those who use it are careful to put away the brnndied wines 
 of commerce, which are the kind most comn inly used in the Christian celebration 
 of the Eucharist. See page 282. 
 
 6. The practice of mingling wine with water, both at tlie passover and Lord's 
 Supper, is undoubtedly very ancient. But the wide-spread custom of boiling wines 
 till the juice was reduced to a syrup cr jelly, made the addition of water in large 
 quantities necessary, not to weaken the alcoholic strongtli, but to render tliem tit 
 for drinking at all.* In regard to those which were fermented, and retained the alco- 
 hol, the per-ccntage of spirit was not greater than from 6 to 15 ; and when this liquor 
 was diluted with water in the proportion of three to one of bulk, the beverage 
 coidd not be compared with the 'fortified' wines now in use. Rabbi Yehuda is 
 expressly said, in the Mishna, to have approved of boiled wine, the use of which 
 at the passover would necessitate the liberal application of water, f The anti<]uity 
 of wine-and-water in the Christian eucharist is high. Cyprian pleads for it as an 
 apostolic tradition, and mystical reasons very attractive to the Fathers were alleged 
 in its behalf. As the evangelists, however, say nothing about water, all positive 
 assertion on the point must be forborne. If the traditions of the Mishna reflected 
 the general practice of the Jews at the passover, and if that practice was adopted 
 by our Lord — then, for some reason unknown, water was mingled with the fruit of 
 the vine at the last supper. What the fact really was must always remain doulit- 
 fal to us ; but whatever it might be, it would altogether fail to support the conjec- 
 ture that the wine wasy^r/wtv/to/and intoxicating. 
 
 7. The extract from Bingham as to the decree of the local council of Braga 
 
 i III 
 il 
 
 I 
 
 »' 1 
 
 • " Rendered thick by the continued action of heat and smoke from \\\e. fumarium or drying- 
 kihi, over which they were kept for years ; sometimes even boiled down to a concrete mass ; and 
 often inspissated with foreign matter : they were, in many cases, reduced to a state of syrup or 
 extract, and so tlioroughly seasoned with harsh aromatic bitterness, or even less estimable flavours, 
 that it was perhaps scarcely possible to drink them without dilution." — Quarterly Keview, 
 vol. xxxii. p. 332. 
 
 t l-'iiie the oricin.-il, cited in 'Works of Dr Lees,' ii. p. 169, from the Mishna, Tr. Ternmoth, xi. 
 Itartenora adds, in a Latin note, ' Because people drink less of boiled wine,' wliitli is certainly 
 true, since boiling grape-juice makes it more saccharine and satisfying. 
 
28o 
 
 MATTHEW, XXVI. 26 — 2<). 
 
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 jiroves the existence of a difference in the Western celebration of the sacrament; 
 aiul no one acquainted with the ignorance of most of the Fathers of the Western 
 church on many questions of Oriental philology and usage, would appeal to their 
 opinions, or to the decisions of councils under their influence, for testimony as to 
 Jewish manners and customs centuries before their time. But the objection may 
 be more directly met. 15ingham, in his 'Antiquities of the Christian Church' 
 (book XV. chap. 2, sect. 7), discusses the practices of some ancient heretics who 
 used only water in the Lord's Supper, and also the custom, widely adopted, of 
 mixing the wine with water. He then continues, "And the third council of Braga 
 [in Portugal] relates Cyprian's worus, correcting several other abuses that were 
 crept into the administration of the sacr.iment ; as of some who offered milk 
 instead of wine ; and others who only dipped the bread into the wine, and so 
 denied the people their complement of the sacrament ; and others who used no 
 other wine but what they pressed out of the cluster of grapes that were then presented 
 at the Lord^s table. All which they condemn, and order ' that nothing but bread, 
 and wine mingled with water, should be offered, according to the determination 
 of the ancient councils.'" The words printed above in italics are Bingliam's 
 translation of the words of the council — viz., quosdam etiam expressuin vinuin in 
 Sacramento Dominici calicis offerre, ' some even present wine expressed in the 
 sacrament of the Lord's cup.' Passing by the curious fact that non, 'not,' before 
 expressuin is given by some MSS. as the reading of the passage, it is obvious that 
 the objection of the council had not respect to the unfermented nature of the 
 juice distinctly called vinum — 'wine,' — but to the juice of the grape being 
 expressed at the time of the sacrament, when no provision was made for the 
 canonical admixture with water. But Pope Julius, or whoever wrote the Epistle 
 to the Egyptians preserved by Gratian, had long before said, with an eye to this 
 objection, Sed si neeesse sit botrus iu caliee coinprimatur, et aqua tniscatur, ' but 
 if needful let the bunch of grapes be pressed into the cup, and let water be 
 mingled with it.' Thomas Aquinas alludes to this; see Note on p. 285. 
 
 8. The objection of the late Archdeacon Tattam, that only the Abyssinian, 
 amongst all the Eastern branches of the Church universal, supports the doctrine of 
 the Abstainer, is the exact contrary of the fact. Hardly any church but the cor- 
 rupted, intolerant, and persecuting churches of the West ever introduced any 
 other practice than that of the Abstainer. [Consult Student's Edition of Dr 
 Nott's 'Lectures on Bible Temperance,' p. 227, Appendix D, in reply to Dr 
 Tattam; ' Works of Dr Lees,' vol. ii., pp. 131, iSo ; and see under H. division, 
 No. 4, farther on.] 
 
 n. The arguments in favour of the position that the Saviour used the unkr- 
 mented ' fruit of the vine ' may be thus summarized : — 
 
 I. Obedience to the Mosaic law required the absence of all fermented articles 
 from the passover feast. The law forbade seor — yeast, ferment, whatever could 
 excite fermentation — and hhahwdtz, whatever had undergone fermentation or 
 been subject to the action of a seor. [See Note on Exod. xii. 15, 19,] Fer- 
 mented grape-juice must, therefore, by the necessity of the case, have been equally 
 interdicted with fermented bread. Most notev/orthy is it that Maimonides, Barte- 
 nora, and other medireval rabbins, in allowing the use of intoxicating wine, defend 
 their permission by supposing that it is not fermented. They say, " It is an 
 hypothesis of the Jews that the water of fruits does not ferment ; henee the prohi- 
 bition does not apply to pure water and to wine." In other words, to excuse a 
 violation of the letter of the Divine law, rabbinism sets up a proposition which is 
 u plain contradiction of natural law ! If grape-juice docs not ferment, whence 
 
MATTHEW, XXVI. 26 — 29. 
 
 281 
 
 did the rabbins suppose its intoxicating power was derived? It is hardly possible 
 to stretch our charity so as to believe that the assertion was ever put forth in good 
 faith. An attempted distinction between the fernr—t of grain and the ferment of 
 grape-juice is not a whit more defensible ; for (i) all ferment was forbidden, and 
 (2) the ferment (yeast) of grain and of grape-juice is chemically identical, both 
 being rotting albumen. Nor can it be pretended that ferment only, and not the 
 spirituous /wrt'wf/ of ferment, was prohibited ; for the Gemara and rabbins forbade 
 all fermented liquor of grain, however well fined ; and, moreover, rum and all 
 distilled spirits which are quite free from scor have been always rigidly interdicted. 
 Besides, it must have been practically impossible for the Jews to retain large quan- 
 tities of fermented wine on their premises without a considerable portion of the 
 ferment remaining attached to skins and casks. We here reach the last pinch of 
 the argument. Did the Saviour undenlaitd the law, or did He not ? Did He 
 obset-ve the law, or break it? If He used fermented liquor. He must, either 
 ignorantly or intentionally, have broken it ; and reverence for their Master ought 
 surely to lead Christians to the conclusion that the cup He ' blessed' and gave to 
 His disciples contained nothing which the law of Moses had interdicted. 
 
 2. The consistency and beauty of the sacramental symbol demanded the absence 
 of all fermented drink. Leaven had been used by the Great Teacher as an emblem 
 of the doctrine of the Pharisees ; and both among Jews and heathens ferment was 
 a common sign of corruption. The Lord of the dispensation of grace, who was 
 now about to seal the new covenant by His blood, offers the cup as the type and 
 token of that blood : could grape-juice which had been subject to a decaying and 
 fermenting process be fitly and consistently used as its visible symbol? Could 
 that blood, signifying the redemption of man and the cleansing of the conscience, 
 be aptly represented by an intoxicating cup, which, in the Psalms and prophets, 
 had been adopted, on the one hand, as the figure of human depravity, and, on the 
 other, as the emblem of Divine indignation? 
 
 3. If the traditions of the Talmud correctly state that each person at the pass- 
 over was supplied with four cups at least, and had permission to take an extra 
 quantity between ; and if the Saviour kept the passover, according to this custom, 
 with His disciples, — unless we assume the absence of fermented liquors, the 
 inference is inevitable, that both the Lord and His followers countenanced and 
 illustrated alcoholic excess! Each cup, says Lightfoot (vol. ix. p. 151), was 
 to contain "not less than the fourth part of a quarter of a hin, besides what water 
 was mingled with it"; and as the hin contained twelve English pints, the quantity 
 of wine which it was obligatory upon each person to drink would be three pints ; 
 but three pints of alcoholic wine would be sufficient to make any person, save a 
 hardened toper, grossly intoxicated. Even if the Talmud be accused of extrava- 
 gance, and the quantity is reduced one-half, nine out of ten persons who drank it, 
 and all women and children, would be inebriated. Indeed, to suppose any sort of 
 wine to be freely drunk, except an ««fermented species, is to presuppose conse- 
 quences from which the truly pious mind instinctively recoils.* 
 
 • Hence the confusion of thought evinced in the sentence preceding the quotation (given on 
 p. 139) from the Evangelical Magazine (No. 103, New Series), — "All Protest.-ints strongly resent 
 the usage of the Church of Rome in denying the cup to the laity ; but though we have received 
 and restored to the people the visible symbol which for many centuries had been withheld from 
 them, it is not quite certain that we have permitted ourselves to apprehend its meaning. We still 
 celebrate the Lord's Supper as if the wine were forbidden us." This implies that the quantity 
 used is much too small, and that it should be supped, not sipped. But would the writer of fl.is 
 complaint recommend that each communicant should receive the Talmudic allowance of a ' jttle 
 and a half of intoxicating wine? Is it not clear, that so long as alcoholic wine is used, the only 
 condition of safety is limiting the amount to a mouthful f and that the wine of the Supper can 
 never be taken copiously and/estalljr till it ceases to be alcoholic and inebriating ? 
 
 11. 
 
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282 
 
 MATTHEW, XXVI. 26—29. 
 
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 4, As hvI'^Hiary cvirlcnce, we may cite the long-cstablislicd practice of nearly 
 all the Omiurian communities of the East, thoucjh widely separated from each 
 other. JSwc'* Tavern ier, in his 'Persian Travels' (1652), says of the Christians of 
 St Johix, (»lW>m he found very numerous at 'Balsara' (Bassorah), "In the 
 eudiariat !tllu»y make use of meal or flour, kneaded up with wine and oil ; for, say 
 they, tl« iWiy of Christ being composed of two principal parts, flesh and 
 ljl(.)'jd, (iUt flRwr and the wine do perfectly represent them. To make their wine 
 tliey iakt jju'iitcs dried in the sun — which they call in their language zebil":s, — and 
 casting vv«i;<:if upon them, let them steep for so long a time. T/tc same wine they 
 use in 'liW (<u'>nsecration of the cup." The Christians of St Thomas, who were 
 found <m (llli« CTiast of Malabar, and claimed to have derived the gospel from St 
 'J'lioma« (like apostle, celebrated the Lord's Supper in the juice expressed from 
 raisins * Sif>lfi«««d one night in water,' says Odoard Barbosa. ' They use in their 
 sacrifl(jt'Siwy>w prepared from dried grapes' {•uino et passis uvis confccto in sacrificiis 
 utitntur]t^Att% Osorius (De Rebus, 1586). Ainsworth, in his 'Travels in Asia 
 Minor' (((•jttrl'rtn, 1842), notes the administration of the sacrament among the 
 NLSloriaii)*;^ *rtd adds, ' Raisin water supplied the place of wine.' Tischendoif, 
 in his narr,«'ii»i> of visits to the Coptic monasteries of Egypt, remarks that at the 
 eucharist fiiiift- priest took the thick juice of the grape from a glass with a spoon ; 
 and J>x<fi',fWf (the Protestant Bishop of Jerusalem), in his Abyssinian 'Journal,' 
 records liiiw: fec^ption of 'some bottles oi grape wine. The wine is the juice uf 
 dried grujjwswith water.' It is morally certain that the eucharistical notices of 
 some <j^ itHift: sncient Christian sects, who are represented as denouncing wine and 
 reject tug iiit (ft'om the Lord's Supper, are coloured and perverted statements, — 
 poialuig iiiiwpjy fo a refusal to \x%t fermented wine in the sacrament. When so able 
 and ac^ttA'Sffifteologian as St Augustine charges his old associates, the Manichccans, 
 with iHcv»tmie>7ry because they condemned intoxicating wine and yet allowed the 
 use of j^tigitts, it is difficult to estimate the capacity for blundering in lesser minds 
 upon thf IkiwlVed question of the wine used by the independent sects of antiquity ; 
 some <jf wlW*!*!^ may have been very wrong in respect to articles of faith, and very 
 right io ff<mt'A of discipline and practice. 
 
 5. Jja sii^i(i« of the sophisms of many celebrated doctors, the Jews of the syna- 
 gogue dfji «i<>«tfi-)rm very extensively to the Mosaic injunction to celebrate the pass- 
 over wiiiWAVi? fermented drinks. .Speaking no doubt from his own observation, the 
 Rev. C- ¥, fri!y, a converted Jew and author of several Hebrew works, has said, 
 " Nor Amk fhey (the Jews) drink any liquor made from grain, nor any that has 
 passed itHmwigh the process of fermentation." The Arbah Turim, a digest of 
 Tahnuiiljit;; il«\v,. by Rabbi Jacob ben Asher, in the thirteenth century, says of the 
 four cttpSn **U needful, he must sell what he has, in order to keep the injunction 
 of the wiist HBcn. Let him sell what he has, until he procure v^yv// ov zimmooqim 
 — wiut m wisins." The learned Rabbi Manasseh ben Israel, in his Vindicia 
 Judaorum ((.'i>mRterdam, 1656), says of the passover, " Here, at this feast, every 
 (oiiftxtivn \=, matzotli] ought to be so pure as not to admit of any ferment, or of 
 anything itllftvfl will readily yJ'rwtvz/rt/t'" (Sect, i.. No. 4). Judge Noah, a leading 
 Jew 'jf JS^AW Vork, informed Mr Delavan that the use of wine prepared from 
 steeped iriiisiirM was general among American Jews. Mr A. C. Isaacs, a teacher 
 of the jff.Wi, among whom he had lived twenty-six years before his conversion, 
 slated m « fetfi'r (1844), " All the Jews with whom I have ever been acquainted 
 use «;vi«l'.*4iating wine at the passover, — a wine made in this country expressly 
 for the ^->w,i«i<'>n, and generally by themselves. Some raisins (dried grapes) are 
 steepe<3 its «*f«r for a few days previous to the passover, the vessel being placed 
 
 \ 
 
MATTHEW, XXVI. 26 — 29. 
 
 283 
 
 say 
 
 near the fire. This liquor is bottled ofT, and used at the feast of unleavened bread 
 as 'the fruit of the vine.' Sometimes, when time docs net permit of steeping, tha 
 raisins are boiled on the same day on which the feast is to be celebrated at nigli 
 and when the whole of the saccharine matter is thought to be extracted, the decoc- 
 tion is bottled off and corked ; and this is the passover wine." Dr Cunningham, 
 the learned Hebraist, says, " What is now chiefly used by the Jews at the pass- 
 over for wine is a drink made of an infusion of raisins in water, wliich is either 
 boiled at once or simmered during several days. It is free from alcohol and 
 acidity. It is quite sweet. I have tasted it at the paschal table. No Jew with 
 whom I have conversed, of whatever class or nation, ever used any other kind. 
 But a Mr Jonas informed me that he believed the proper kind of wine is that 
 expressed from the red grape at the time." In Home's 'Introduction to the 
 Scriptures' it is said (vol. iii. p. 322, foot-note, Edit. 1846), " The modern Jews, 
 being forbidden to drink any fermented liquor at the passover, drink either pure 
 water, or a wine prepared by themselves from raisins (Allen's ' Modern Judaism,' 
 p. 394 ; the Tnith-Scekcr, '845, p. 78). It is not known when the Jewish custom 
 began of excluding fermented wine from the passover feast. It is, however, very 
 ancient, and is now almost universal among the modern Jews." The late Professor 
 Moses Stuart, in the Bibliotheca Sacra (vol. i.), remarks, "I cannot doubt tli.it 
 khamats, in its widest sense, was excluded from the Jewish passover when the 
 Lord's Supper was first instituted ; for I am not able to find evidence to make me 
 doubt that the custom among the Jews, of excluding fermented wine as well as 
 (fermented) bread, is older than the Christian era. . . . That this custom is 
 veiy ancient ; that it is even now almost universal ; and that it has been so for 
 time whereof the memory of man runneth not to the contrary, I take to be facts 
 that cannot be fairly controverted." The Encyclopedia Britannica observes, that 
 "considerable dispute has been raised as to whether the wine used on the occasion 
 was fermented or unfermented — was the ordinary wine, in short, or the pure juice 
 of the grape. Those who hold that it was unfermented, appeal mainly to the 
 expression 'unfermented-things,' which is the true rendering of the word trans- 
 lated 'unleavened bread.' The rabbins would seem to have interpreted the com- 
 mand respecting ferment as extending to the wine as well as to the bread of the 
 passover. The modern Jews, accordingly, generally use raisin wine, after the 
 injunction of the rabbins" (Art. 'Passover,' 8th Edit.). The Jews may, indeed, 
 differ in their practice, as the rabbins have differed in their opinions ; but, un- 
 questionably, multitudes consider that a regard to the Mosaic prescription 
 requires them to exclude fermented liquor of all kinds from their dwellings during 
 the passover, and to celebrate that feast in wine of a i ...i'. ctly unintoxicating 
 character. 
 
 It may be inferred from the evangelical history, that, in tlie time of our Lord, 
 the custom of using ' the frui' jf the vine ' at the passover had become general. 
 As it is not named by Mose^ in his regulations for the observance of that feast, we 
 may presume that it was introduced after his day, perhaps after the captivity. 
 Whenever introduced, however, this 'fruit of the vine' would fall under the 
 general principle prohibiting both the use and presence of ferment during the pass- 
 over week, from the 14th to the 21st of the month Nisan. The wine thus 
 employed would, therefore, be composed (i) of grape-juice squeezed at the 
 passover feast — perhaps from the grape yielding a red, sweet juice, — and drunk 
 immediately after straining; or (2) of grape-juice previously boiled down, and 
 
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284 
 
 MATTHEW, XXVI. 26—29. 
 
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 reconverted into a potable liquid at the table by water, hot or cold (hot is men- 
 tioned in the Mishna) ; or (3) of tlie juice of raisins which had been kept steeped 
 and simmering in readiness for the occasion. 
 
 If the order of proceeding described in the Mishna was followed by the Lord 
 and His apostles, tlie following would be the course of events: — The company 
 being seated, the Lord, acting as master of tlie feast, took the first cup c 
 and having pronounced a blessing, such as " We thank Thee, O Lord, our h ,y 
 
 Father, who hast created the fruit of the vine," He drank of tlie cup, and gave it to 
 the disciples that they might also partake. The hands of all were then washed, 
 and the table was furnished with the paschal lamb roasted whole, with bitter herbs, 
 two unleavened cakes, the remains of the peace offerings i)rcsented on the pre- 
 ceding day, and the charoscth or thick-sauce. A piece of salad was then taken 
 and eaten, and a blessing pronounced on the herbs;* after which, the provisions 
 having been temporarily removed or permitted to remain (as no children or strangers 
 were present), conversation followed ui)on the origin of the feast ; the supper 
 (if removed) was then replaced, and water having been mingled with the second 
 cup of wine, "He saith unto them, With desire have I desired to eat this pascha 
 with you before I suffer ; for I say unto you, I shall no more eat thereof until it be 
 fulfilled in the kingdom of God. And He took the cup, and gave thanks, and said, 
 Take this and divide among you ; I will not henceforth drink of the fruit of the 
 vine until the kingdom of God shall come." The il3*:h and 114th Psalms having 
 been read, the second cup of wine, distributed to each, was drunk. Hand' re 
 again washed, an ejaculatory prayer uttered, and one of the unleavenei s 
 
 blessed and broken, and a piece offered to each disciple. This was eatv... . n 
 the bitter herbs, the bread being dipped into the sauce. " And as they were eating, 
 He said. Verily I say unto you, that one of you shall betray Me. And they were 
 very sorry, and began each of them to say unto Him, Lord, is it I? And He 
 answered and said. He who dippeth his hand with Me in this dish, he will betray 
 Me." Dipping a sop into the dish, the Saviour gave it to Judas. The flesh of the 
 peace-offerings was then eaten, a benediction pronounced, and the paschal lamb 
 served. " And as they were eating, Jesus took the bread (the second unleavened 
 cake), and blessed and brake it, and gave it to His disciples, and said. Take; this is 
 My body, which is given for you: this do in remembrance of Me." Thanks were 
 offered, hands were again washed, and ' the cup of blessing ' prepared, which 
 received a new and exalted significance, for "after the same manner also He took 
 the cuii after supper, and having given thanks, gave it to them, saying, Drink all 
 of you out of it; for this is My blood of the covenant, which is shed for many for 
 the forgiveness of sins. But I say unto you, I shall not drink henceforth of this fruit 
 of the vine, until that day I drink it new with you in My Father's kingdom." The 
 allusion to God's kingdom touched a chord of ambition in the disciples' breasts, 
 and they discussed who should be the greatest in it. This self-exalting disposition 
 was reproved, and Peter was warned. The wonderful and mysterious discourse re- 
 corded by John was then commenced, and carried on down to the words (chap. xiv. 31), 
 • Arise, let us go hence. ' The fourth cup of wine was then filled, and the grand 
 
 * The language of the 'blessings' w.is very precise, nicely disting'.iishing between natural and 
 manufactureU tilings. For example : — " For Jrttit which gr<nus upon a tree, say, ' Who crenii-^l 
 the fruit of the tree' ; save for wine, whereon the benediction is, 'Who createst the fruit of the vine.' 
 For things which derive twt their growth immediately from the ground (Psa. civ. 14, 15), say, 
 • Who gave being to all things. ' '' — (Mishna, Tr. Hcrakoth, vi.) Let it be remembered, that though 
 ro one would think of calling vinegar the ' fruit of the vine,' it is really more deserving thut 
 appellation than any form of alcohol. The former is sometimes found in growing fruit, the latter 
 never. 
 
MATTHEW, XXVI. 26—29. 
 
 285 
 
 
 
 hallcl o' liymn of praise— compreliending Psalms cxvi. to cxviii. — having been 
 suiil;, ilif (iiscii)lei diank of ' the fruit of the vine ' ; and tiie company havini; passed 
 into the o[)en air and out of Jerusalem, tlie Saviour resumed His discourse, 
 with an implied r-ference to what hatl been last done in tlie pass(jver chamber; 
 as if sa\ ing, " Ye have been drinking of the fruit of the vine, but rcmciitbcr! ' I am 
 the true vine, and My Father is the liusbandman.' " 
 
 The principal reasons for a use of un fermented wine in the present day, at the 
 Sacramental communion, may be briefly enumerated: — 
 
 1. Unfermcnted wine, if the i)receding arguments are valid, was used l)y the Lord 
 when instituting the Supper, conformably to a law, the moral significance of 
 which remains the same, and is even greatly enhanced ; for if ferment, the symbol 
 of corruption and insincerity, was out of place at tiie passover, how much more 
 unsuitable is it at the board of Christian fellowship and joy ! It may be answered 
 that conformity to the old analogy requires the disuse of fermented bread; and why 
 should the conformity not be complete? Yet partial conformity is better than total 
 contrariety ; and if the conformity must be partial, there are special reasons 
 (afterwards assigned) why the cup should be selected,— not to insist on the fact that 
 ill fermented wine the effects of the ferment remain, while in bread they have been 
 expelled by the heat of baking. 
 
 2. Unfermented wine is, in literal truth and beyond all question, the only ^ fruit 
 of the vine.' That designation it may challenge without fear of contradiction. 
 Wh.at the vine has made it by vital processes, and what the earth, the sun, and air 
 have combined to make it by the genial chemistry of absorption, warmth, and 
 nutrition, it has become.* Fermented wine, on the contrary, 'm,, just so far as its 
 fermented and alcoholic character goes, something quite other \.\\Vi\\ the 'fruit' of the 
 vine,— the result of disintegrating forces which do not operate upon the vine, or 
 within the grape, as formed Wj the Creator, f One practice, therefore, is at least 
 right, while the other may be wi\-^ng, since the juice of the grape must be the fruit 
 of the vine, whereas the wine of coniinerce cannot be so entirely, antl may not be 
 so in any degree. Under such circumstances, who can decide in favour of the 
 latter, and against the former, as the substance which Christians are commanded 
 to use in remembrance of their Lord? 
 
 3. Unfermented wine, on account of its innocent and nutritious properties, is a 
 proper symbol of the blood of the Redeemer shed for the remission of sins. But 
 fermented wine is almost destitute of any nutritious property, and, as containing 
 the invisible but potent spirit of mischief, is, in proportion to its alcoholic strength, 
 more fitted to represent moral disease and guilt than pardon and purification. 
 This inversion of all analogy becomes the more serious when almost all the wines 
 sold are charged with brandy, and are otherwise adulterated, so as more to resemble 
 
 * The schoolmen, with all their acumen, did not dream of denying so plain a fact. The works 
 of Thomas Aquinas are contained entire in Migne's i'tttroiogiif Cursiis Coiii/>/etiis; and in the 4th 
 book, 74th question, and 5th article, where it is asked, in reference to the Lord s Supper, ulmin 
 7'inum zitis sit propria tiiatcria Itujus sacratiicnti — ' whether wine of tlie vine is a proper sub- 
 stance to be used in this sacrament,' — he answers, Mustiiin autcin jam halvt spccion vini, 
 ' grape-juice has the specific nature of wine ' ; and decides, Idto lie iiiusto potrst conoid hoc sacra- 
 vioititin, ' therefore this sacrament can be kept with grape-juice.' He cautions against the use of 
 must just expressed, on account of its turbidness; but states that, by the decree of I'ope Julius, 
 ■si nccesse fiierit botrus in calice eomprimatur, 'the cluster may, if necessary, have its juice 
 pressed into the cup.' [See page I'&n. | 
 
 t " It is curious," says Professor Hrande, in his ' Manual of Chemistry,' "how perfectly the 
 exclusion of air is provided for by the natural texture of the grape, which does not allow it* 
 ingress, although it admits of the transpiration of aqueous vapour, as is shown by the spoutaneous 
 desiccation of the berry. " 
 
 i\ 
 
 
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286 
 
 MATTHEW, XXVI. 26 — 29. 
 
 P 
 
 4 
 
 the dreadful ' mixed wine ' of Scripture than the sweet and sanctifying influences 
 of Divine grace in Christ Jesus our Lord. 
 
 4. Unfermented wine can be used by a// communicants, young or old, without 
 any danger of creating or of reawakening the drunkard's appetite; while the use of 
 fermented wine at the Lord's Supper has been known to rekindle the flame which 
 abstinence had laid in many reformed inebriates. Su'^ely the Lord's table ought 
 not to be a place of fierce temptation to any Christian ; 01 a place where, for the 
 soul's sake, one-half of the emblems has to be rejected by any believer — a course 
 that not a few reformed drunkards arc compelled to follow whenever fermented 
 wine is present at the eucharist. 
 
 5. Unfermented wine may be used by all without any scruples or qualms of 
 conscience, but fermented wine cannot ; and therefore, on the broad principle of 
 'not casting a stumiilingblock in a brother's way,' Christians who might themselves 
 (till otherwise convinced) use alcoholic wine conscientiously, should cheerfully, 
 from a spirit of brotherly affection, commune in elemerts of which all can partake 
 without danger or ofleiice. The course taken by some Congregational officials, 
 of excluding from membersliip those who have not been able tc use alcoholic wine, 
 is a violation of Christian equity and charity, an arbitrary and cruel act, which is 
 self-condemned. A majority of those who have power to decide not to supply 
 unfermented wine ougiit, at least, to allow those who desire it to have it provided 
 for their se/'araU use. A coritrary course must inevitably produce division. 
 
 6. Unferment >d. wine is procurable without extending any sanction to the 
 iniquitous traffic in alcoiiolic liquors. The fearfully injurious influence of tliat 
 traffic upon national morals is such as to make it eminently desirable that .ill 
 connection between it and true Christian communities should be avoided. TJiis 
 may be done with ease and satisfaction by exchanging the wine which mocks and 
 deceives for the uncorrupted 'fruit of the vine,' on which a blessing may be freely 
 invoked without any sense of incongruity, and without exciting aversion and disgust. 
 At a moderate computation, the quantity of alcohol consumed any year in Great 
 Britain at the Sacmm:ntal /aWf cannot fall short of 25,000 gallons, representing 
 five times as many gallons of wine purchased, at a minimum cost of /^7S,ooo. 
 What God has not joined may be lawfully sundered whenever a laudable purpose 
 is to be attained ; and while no sacred principle binds the table of the Lord to 
 the vender of intoxicating and mostly fictitious wines, a jCparatioii between them 
 would withdraw from that 'mystery of iniquity,' the Wine Tmde, a patruii.igi, uud 
 implied approval which is simply shocking. Surely it is 'a consummation devoutly 
 to be wished,' that tlie Church of God, and the sanctuary of a pure and spiritual 
 worship, should be kept as free as possible from every taint of intoxication, and 
 from everything that feeds and fosters the wide-spread mtemperance of the 
 nation. * 
 
 • Whether a Christian abstainer should take the Lord's Supper in fermented wine, when he 
 must Ji) so or not coniniune at all, is a cuiestion of conscience \.hich each person must determine 
 for himself. Cons:steni:y certainly requires that he should use his legitimate influence to obtain a 
 substitution of pure it^r alcoholic win^j in the communion service of his own church. Failing this, 
 he .nay claim to be supplied with the only wine of which he can safely or conseientioiisly partake ; 
 or not to have the intoxicating cup forced upon him by the penalty of excision. The recipe for 
 maki.iij passover wine is t> follows — "Take a quantity of tl'e best bloom or Muscatel raisins ; rut 
 Ihem into si..all pieces ; pour on them boiling water in the proportion of a p'ut to every pound ; let 
 thi; infusijn star'd overnight ; then press out the liquor iro'u tne fruit, adding two tea-spoonfuls of 
 burnt sugar fcr colouring. After the whole has settled for a few hours, decant the clear wine by 
 (louring slowly into the vessel to be used, leaving any sediment behind." A sufficient quantity 
 iif luifcrmented grape-juice can thus be produced at a very economical rate. Where a wine more 
 scientitica'ly prepared, and of clear and beautiful appearance, is preferred, the ' passjvei wine' of 
 Mr Frank Wright, of Kensinptbn, can br recominended. it is, uiiduubti-dly, giape-juici pure and 
 vholesuine. 
 
to 
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 )Utly 
 
 the 
 
 he 
 
 •mine 
 
 liii u 
 
 this, 
 
 take ; 
 
 for 
 
 rut 
 
 ; let 
 
 Is of 
 
 no by 
 
 ir.lity 
 
 more 
 
 ^•of 
 
 and 
 
 MATTHEW, XXVII. 34, 48. 
 
 287 
 
 Chapter XXVII. Verse 34. 
 
 They gave him vinegar to drink mingled with gall : and when he 
 had tasted thereof^ he would not drink. 
 
 Vinegar] Oxos, derived from oxus, 'sharp,' applied to the edge of tools, and 
 'Jicn to the sense of taste ; hence oxos, that which tastes sharply = vinegar, sour 
 wine. In Codices C and Z the passage is lost; but Codices Alcph, B, and D have 
 oinoii, 'vine.' With this reuvling agrees the V., ~;rium; but Bcza has acetiiin, 
 'vinegar.' Mark says 'wine.' The obvious conclusion is, that wine which had 
 undergone both the alcoholic and acetous fermentations was used, agreeably to 
 tlie prophecy, 'In My thirst they gave Me vinegar {khometz) to drink.' [See 
 Note on Psa. Ixix. 20.] 
 
 Mingled with gall] ISIeta choicer memigmenon. Choke is the word by which 
 the Lxx. translates the Hebrew rcj^, 'gall,' and /aawa//, 'wormwood.' The literal 
 meaning is bile, gall (from c/ieo, • to pour out ' = that which is poured out of the 
 gall-bladder). It is applicable to any bitter substance, such as the myrrh referred 
 to by Murk, unless by cholee is to be understood some substance associated with the 
 myrrh. [See Note on Mark \v. 23.] The V. and Bcza gwefclle, 'with gall' (/el), 
 (he Latin equivalent for choice. 
 
 This event is described by Matthew and Mark only. Bleeding and fainting, 
 the Saviour had followed the cross, which He was unable to carry, until Goigotiia 
 or Calvary was reached ; and then He probal)ly cxliibitcd so much exiiaustion, 
 and appeared so likely to die before crucifixion, that some pungent draught, 
 composed of sour wine and bitter drugs, was presented to Him. The notion that 
 this mixture was intended to deaden the pain of crucifixion is derived from a 
 foregone conclusion concerning the death-cup given to criminals, but is not 
 warranted by the other circumstances of the transaction, --all testifying tc the 
 harsiiness and brutality of the persons officially acting in it. The prophetic 
 language of the Psalmist also excludes the tiiought of purposed kindness by the 
 soklieiy.* Perhaps, however, a drugged potion, such as was offered, would have 
 somewhat deadened the nervous sensiljilities, while it excited muscular action; 
 but no sucl. anodyne or ' support ' was desired by the Redeemci. ' When He had 
 tasted, He would not drink,' says Matthew ; while Mark more sententiously records, 
 'lie received it not.' He was to drain the cup of suffering, and He would do it 
 in the possession of all his mental powers. What is fit to be done and endured, 
 ought to be so, and may be, without recourse to liquors that stupefy or inilame 
 
 Chapter XXVII. Verse 48. 
 
 And straightway one of them ran, and took a spiinge, and filled // 
 with vinegar, and i)ut // on a reed, and gave him to drink. 
 
 One of them] Eis ex antijn, ' one from among them.' The words ^.r anion 
 are absent from Codex Aleph. 
 
 * K is a tradition of the Talmud that a society of ladies existed in Jerusalem who supplied 
 criminals with drugged drink, to allay the fears and pains of execution ; ant! one scholar has con- 
 nected with this tradition the accoiuit of Luke, that 'a (;reat company of people and of women' 
 fallowed Jesus to Calvary, bewailing and la;nenting Him. liut there iii no rc.tson to ascribe to 
 fiMnale sympathy the intoxicating draught offered to the Saviour. 
 
 1 
 
; I 
 
 2r8 
 
 MATTHEW, XXVII. 48. 
 
 1 1 ' I 
 
 t»l 
 
 ' ! 
 
 W i:: 
 
 If"' Ai 
 
 ! n 
 
 A spunge] Spon^on. Latin, spongiam. 
 With vinegar] Oxohs. Codex D has oxou. Latin, aceto. 
 Put it on a rueu] Peritheis kalamo, ' having placed it round a cane,—/, d". 
 round the top of the cnne. The calamus was 'a plant with a jointed hollow stalk, 
 growing in wet ground.' John says the sponge was put upon hyssop; so that 
 kalamos is here used for the stalk of the hyssop, which sometimes grows to the 
 height of two feet. Soma portion of the hyssop may have remained attached to 
 the reed, so that it is spoken of as ' hyssop.' The sponge, after being soaked in 
 vinegar, was raised on the point of the reed to the lips c ' ,c crucified One. The 
 accounts of all the evangelists may be here compared with advantage : — 
 
 Matt, xxvii. 48. Mark xv. 36. Luke xxiii. 36. Jo .ix. iS-so. 
 
 And st/aightway And one ran and And the soldiers Auer this, Jesus 
 
 one of them ran, 
 and took a spunge, 
 and filled it with 
 vinegar, and put it 
 on a reed, and 
 gave him to drink. 
 
 filled a spunge full 
 of vinegar, and put 
 H on a reed, and 
 gave him to drink. 
 
 also mocked him, 
 coming to him, 
 him 
 
 and otfering 
 
 . . . "iaith, I thirst. 
 Now there was set 
 a vessel full of vine- 
 gar: and they filled 
 a spunge with vine- 
 gar, and put it upon hyssop, and put it to his mouth. When 
 Jesus therefore had received the vinegar, he said, It is finished : 
 and he bowed his head, and gave up the ghost. 
 
 The particulars, as variously presented above, may be thus collectively repro- 
 d'.ced : — At or about the ninth hour, three in the afternoon, the Saviour, in Llis 
 agony, uttered the awful cry, ' EH, Eli, lama sabaclithani,^ which those who 
 stood by mistook for an appeal to Elias. He then added, ' I thirst.' Some one 
 who heard tliis ran to ' a vessel,' near at hand, ' full of vinegar' — posca, the usual 
 drink of the Roman legionaries, — 'and took a spunge, and filled it with vinegar'; 
 and then 'the soldiers,' fixing it on a 'reed' of hyssop, held it up to Him with 
 ' mocking ' words, putt'.ng it ' to His mouth to drink '; while others, less profane 
 and more curious, cried, 'Let be' — be still, — 'let us see if Elias will come to save 
 Him.' Jesus ' received the vinegar,' for the saturated sponge cooled His lips and 
 relieved His burning thirst without beclouding His mind ; and h.iving cried with a 
 ' loud voice,' saying, ' It is finished,' He added, ' Father, into Thy hands I com- 
 mend My spirit;' then 'He bowed His head,' resigning His life, and His spirit 
 passed from earth into paradise. 
 
THE 
 
 GOSPEL ACCORDING TO MARK. 
 
 
 Chapter II. Verse 22, 
 And no man putteth new wine into old bottles : else the new wine 
 doth burst the bottles, and the wine is spilled, and the bottles will be 
 marred : but new wine must be put into new bottles. 
 
 And no man putteth new wine into old bottles] Kai oiideis balki 
 oinon neon eis askous palaious, ' and no one places new wine into old leathern- 
 bags.' 
 
 Else the new wine doth burst the bottles] Ei de mee, rheessei ho oinos 
 ho neos tons askous, ' but if not (= otherwise), the new wine rends (= bursts) the 
 bags.' All the chief Codices except Codex A read rheexei, 'will burst,' and 
 omit ho ncos, ' the new,' having simply ho oinos, * the wine.' 
 
 And the wine is spilled] A'ai ho oinos ek.:hcitai, 'and the wine is poured 
 out.' Codex B has kaihooinos apollutai, 'and the wine is lost' (destroyed) ; Codex 
 D has only kai ho oinos, ' and the wine. ' 
 
 And the bottles will be marred] Kai oi askoi apolountai, 'and the bags 
 will be lost ' (destroyed). Codex B has only kai 01 askoi, 'and the bags.' 
 
 But new wine must be put into new bottles] Alia oinon neon eis askous 
 kainous bleeteon, ' but new wine should be placed into new bags. ' Codex D omits the 
 whole clause. Codices Alcph and B omit bleeteon, 'must be placed'; but in Aleph 
 it is supplied by a second hand. The reading of Codex A agrees throughout with 
 the received Greek text ; and Codex C does the same, with the exception named 
 above of rheexei, 'will burst,' for rheessei, ' bursts.' 
 
 [For Exposition, see Note on Matt ix. 17.] 
 
 Chapter IX. Verse 4f, 
 For whosoever shall give vou a cup of water to drink in my name 
 because ye belong to Christ, verily I say unto you, he shall not lose 
 his reward. 
 
 A CUP on water] Poleerion hudalos, 'a cup of water.' [See Note on Matt 
 X, 42.] 
 
 |-;«. 
 
290 
 
 MARK, XIV. 23—25. 
 
 I ; 
 
 Chapter XII. Verse i. 
 And he began to speak unto them by parables. A certain man 
 planted a vineyard, and set an hedge about it, and digged a place for 
 the winefat, and built a tower, and let it out to husbandmen, and 
 went into a far country. 
 
 ill 
 
 'A 
 ' I' 
 
 If 
 
 II 
 
 A vineyard] Ampeldna. 
 
 And set an hedge about it] Kai peridheeke phragmon. 
 
 And digged a place for the winefat] Kai muxeu hupolcenion, 'and 
 digged an under-press. ' When used in distinction {\o\x\. leenos, ' press, ' the //w/c?- 
 leenion denoted that part of the structure into which the juice flowed after pressure 
 of the grapes. Here it would seem to designate the entire receptacle for treading 
 the clusters and collecting the 'new wine.' The wine-press was frequently dug 
 out of the rock or soil, — precautions being taken that the liquid should not ooze 
 away. 
 
 And let it out to husbandmen] Kai excdoto anion gedrgois, 'and gave it 
 out («. e. on hire) to cultivators-of-the-earth.' [See Note on Matt. xxi. 33.] 
 
 Chapter XIV. Verses 23— 25. 
 
 S3 And he took the cup, and when he had given thanks, he gave it 
 to them : and they all drank of it. 24 And he said unto them, This is 
 my blood of the new testament, which is shed for many. 25 Verily I 
 say unto you, I will drink no more of the fruit of the vine, until that 
 day that I drink it new in the kingdom of God. 
 
 V. 23. The cup] To potecriou. All the chief MSS., except A, omit the ,4i>, 
 •the.' 
 
 And they all drank of it] Kai epion ex autou pantes, 'and all drank of 
 it' — i. e. of its contents, — in response to the invitation, as recorded by St Matthew, 
 picte ex auton. panics, ' drink ye all of it,' — phraseology which conveys the impres- 
 sion that but one cup was used at this time, of which all the apostles (except, 
 perhaps, Judas) drank in common. 
 
 V. 24. This is my blood of the new testament] Codices Aleph, B, C, 
 and D omit the word kainecs, ' (of the) new. ' 
 
 V. 25. I VVILL drink no more of the fruit of the vine] Ollketi OH 
 tnee pio ek ton gcuneematos tees atnpdoit, ' no more, not at all, will I drink of the 
 fruit of the vine.' All the chief MSS. read geneematos (with one it). Code;: 
 Aleph omits ouketi^ and Codex D has on mee pro thb pein, ' I will not add to 
 drink.' 
 
 Until that day that I drink ir new in the kingdom of God] Hcos 
 tees heemeras ekeinees, hotan auto pino kainon en tee basileia tou Theou, ' until that 
 day when I drink it new in the kingdom of God. ' 
 
 [For Exposition, see Note on Matt. xxvi. 26 — 2i^.J 
 
 .. 
 
'and 
 
 MARK, XV. 23, 36. 
 
 291 
 
 Chapter XV. Verse 23. 
 rectv'ed''rnr'' '^" '' '^"' "^"^ "^^"^^^^ -"^ ->-h •• but he 
 
 'to drink.' This word is absent from Codices Aleph, 13, 
 
 To drink] Piein, 
 and C. 1", -, 
 
 Chapter XV. Verse 36. 
 Elias will come to take him down. " ' ^'' "' '"^^ ^^^^^^er 
 
 ?rLL^'h'p;i4T?-' .^°^'- Aleph and Bread./., 'a certain (.an).' 
 RILLED A SPUME] 6.,«„«. spongon, 'making a sponge full.' Codex D ha- 
 /AvjrtJj/^«^w/, 'filling a sponge.' <-oaex u haa 
 
 Codex D'ha-'.^M ^^""'t '' '"''^"'' '^"^' '^^^'"^ placed it round a ^eed ' 
 Codex D ha. e^ukas, havmg placed it upon.' [See Note on Matt, xxvii. .sT" 
 
 ■ Hi 
 
 it: 
 
 I;;: 
 
 Br 
 
 [ ''■^: 
 
 !'" •■ i. 
 ?i ■ -. -; 
 
 , ■ -■ ;,■! 
 
 r-ji 
 
 r 
 
 ^^1^ 
 
 m 
 
 
 '\t\ 
 
 M 
 
 i^J 
 
 t" 
 
THE 
 
 GOSPEL ACCORDING TO LUKE. 
 
 ' 't'l ^ 
 
 I i 
 
 Chapter I. Verse 15. 
 
 For he shall be great in the sight of the Lord, and shall drink 
 neither wine nor strong drink ; and he shall be filled with the Holy 
 Ghost, even from his mother's womb. 
 
 And SHALL DRINK NEITHER WINE NOP STRONG drink] Kai oinon kai sikera 
 on mci'pice, 'and wine and strong drink he may not surely drink.' Wiclif (1380) 
 translates, 'and he schal not drynke wyn ne sider' (cider) The Rheims version 
 (1582) has ' and wine and sicer he shal not drinke.* 
 
 John the Baptist was to be 'great in the sight of the Lord,' and to be 
 • filled with the Holy Ghost' from his birth. Called to a work of extraordinary 
 solemnity, he was through life to be a Nazarite, — the principal feature of whose 
 vow and regimen is quoted by the angel. If, as a matter of physical support, 
 alcohol would have conduced (as nothing else could) to the performance of his 
 onerous labours, it is inconceivable that he should have been deprived of it. [As 
 to the contrast between the Baptist and the Saviour, see Note on Matt. xi. 18, 19 ; 
 and on the relation of abstinence to spiritual influence, see Note on Ephes. v. 18.] 
 
 The comparison between John the Baptist, as the harbinger of Christ, and Tem- 
 perance societies, as pioneers of Christian civilization, has often been drawn, and 
 involves both a significant truth and impressive argument, if properly defined. No 
 preparatory work can equal in importance that of making those sober to whom 
 the Gospel is preached, in order that it may be heard by them to purpose. 
 And if this preparatory work does not belong to Christians, upon whom does it 
 devolve ? At the same time it ought to be borne in mind, and always urged, that 
 John's example does not furnish so strong a reason for abstinence as do the 
 benevolent and self denying />r/«t-//^A'j- of Christianity, illustrated by the transcendent 
 pattern of His self-sacrifice whose shoes' latchet John confessed he was not 
 worthy to unloose. [See Note on chap. ix. 23.] 
 
 CiiAi'TER III. Verse i. 
 
 Now in the fifteenth year of the reign of Tiberius Cjcsar, Pontius 
 Pilate being governor of Judaea, and Herod being tetrarch of Galilee, 
 
 111 
 
LUKE, V. 37—39. 
 
 293 
 
 ■ '■: '.I 
 
 ■:1 
 
 and his brother Philip tetrarch of Ituraea and of the region of 
 Trachonitis, and Lysanias the tetrarch of Abilene. 
 
 Tiberius C.^sar] This was the Emperor Tiberius Claudius Drusus Nero, the 
 step-son and successor of Augustus, who ruled the Roman empire from a.d. 14 — 37. 
 Seneca says of him, that he was never drunk but once in his life; for having once 
 begun to drink, he never ceased drinking till his death. This Jescription is 
 scarcely chargeable with extravagance when compared with the more exact account 
 given of him by Suetonius: — "When a young soldier in the camp, he was re- 
 mark.'.ble for his excessive inclination to wine. For Tiberius they called him 
 Biberius [bibber], for Claudius, Caldius [hot], and for Nero, Mero [neat (wine)]. 
 And after he succeeded to the empire, and was invested with the oftice of reforming 
 the morality of the people, he spent the whole night and two days together in 
 feasting and drinking with Pomponius Flaccus and Lucius Piso, to one of whom he 
 immediately gave the province of Syria, and to the other the prp<"e''*"re of the city, 
 pronouncing them in his letters patent to be ' very pleasant companions and friends, 
 fit for all occasions.' He preferred a very ignoble candidate for the qusestorship 
 before the most noble competitors, simply because he had swallowed an amphora 
 of wine at a draught." This 'amphora' must have been of lesser size than the 
 common sort, which held about eight English gallons. The other vices of Tiberius 
 were in keeping with his chronic inebriation. 
 
 i.'f: 
 
 n 
 
 Chapter V. Verses 37 — 39. 
 
 37 And no man putteth new wine into old bottles ; else the new 
 wine will burst the bottles, and be spilled, and the bottles shall perish. 
 
 38 But new wine must be put into new bottles ; and both are preserved. 
 
 39 No man also having drunk old wine straightway desireth new : for 
 he saith, The old is better. 
 
 V. 37. And no man puttetii new wine into old bottles] A'ai oudeis 
 ballci oinon neon eis askous palaiifus, ' and no one places new wine into old bags. ' 
 Codex C has epiballd, 'places upon,' an obvious reiteration, by mistake, o{ cpiballei 
 in ver. 36, where it is appropriate. 
 
 Else the new wine will burst the bottles] Ei de meege, rheexei ho neos 
 oinos tons askous, 'otherwise, the new wine will rend the bag.' Codex C has 
 rheessci, 'rends'; Codex Aleph omits neos, reading 'the wine will rend the bags'; 
 Codex D repeats the word ' old ' — ' the old new-wine will rend the old bags.' 
 
 And be spilled, and the bottles shall perish] Kai autos ekchutheesetai, 
 kai hoi askoi apolountai, ' and it will be poured out ( = spilled), and the bottles will 
 perish.' 
 
 V. 3S. But new wine must be put into new bottles ; and both are 
 preserved] Alia oinon neon eis askous kainousbleetcon, kai amphoteroi sunteerountai, 
 ' but (it is fit for) new wine to be placed into new bags, and both are kept together 
 ( = preserved).' In Codex Aleph bleeteon is substituted by a second hand for 
 ballousin; and Cod^.x C, instead of bleeteon, reads ballousin, 'they place' new 
 wine, etc., and substitutes Aww<«/rt/, 'they are kept,' for sunteerountai. Codices 
 Aleph and B omit altogether the words kai amphoteroi sunteerountai. 
 
 
 r 1 
 
 11; 
 
294 
 
 LUKE, V. 37—39. 
 
 .'I ' 
 
 '1 1 ■ .' 
 
 ^li 
 
 
 I 
 
 V. 39. No MAN ALSO HAVING DRUNK OLD WINE STRAIGHTWAY DESIRETH 
 new] /Tat oudds pion falaion, eut/uvs thdei neon, ' and no one drinking old 
 immediately wishes new.' The word oinon, 'wine,' is to be understood after both 
 palaion and neon. Codices Aleph and B omit kai^ ' and,' and eutheos, ' immediately.' 
 Codex C omits eutheos. 
 
 For he saith, The old is better] Legei gar ho palaios chreestoteros estin, 
 ' for he affirms, The old is better.' Codices Aleph and B have, instead oi chreestoteros^ 
 ^ h^iiier,^ chreestos, 'good' — suitable — 'good enough' (Alford). 
 
 The received Greek text of these three verses agrees verbatim with the text of 
 Codex A. The V. renders chreestoteros by melius, 'better'; Beza by utilitcs, 
 'more useful.' Verses 37 and 38 agree in the corresponding passages of the 
 Gospels of Matthew and Mark; and for an explanation of them, see Note on 
 Matt. ix. 17. Ver. 39 is peculiar to Luke's Gospel, and is even absent from the 
 text of Luke as presented in Codex D ; but the preponderance of evidence is in 
 favour of its genuineness. 
 
 The whole passage is part of the Saviour's reply to the question why His 
 disciples did not fast as did the disciples of John r.nd the Pharisees ; and is 
 generally interpreted to signify that it was not judicious to impose trials too heavy 
 upon young disciples, but that there must be an adaptation of discipline to ex- 
 perience; in other words, that the law of congruity must be regarded, as in the 
 case of those who avoided putting new wine into old bottles. But the commentators 
 are puzzled to trace any connection between, this exposition and ver. 39, where 
 the drinket of old wine affirms its bupevioiity over new. Wc may, perhaps, find 
 the link of connection in the idea that new wine, preserved by close confinement in 
 new bottles till it is old, retains in perfection all its original properties, and acquires 
 a lusciousness that enhances its value to the user. • The language may, therefore, 
 be thus paraphrased: — "You ask why My disciples do not act as do the disciples 
 of John and the Pharisees. You forget that the spirit of My dispensation — a spirit 
 of sacred liberty — is essentially different from theirs, and, therefore, that the 
 regulations affecting its subjects must also differ. If put into the bottles of 
 traditional Judaism, it would acquire a fermentative violence that would burst the 
 traditional bands, and endanger its own religious existence, by the change of liberty 
 into licence. Such rules as are required for My dispensation must be adapted to 
 its spirit — the bottles must correspond with the contents, — and so both will be 
 preserved, — the spiritual liberty and the conditions under which it is held. Thus 
 preserved from contamination and fermentation, the older it becomes, the sweeter 
 and purer it will be ; and as no one who drinks old wine that has been safely kept 
 desires new wine, because he declares that the old is better, so, the longer the 
 liberty I bring is possessed in conformity with the principles I inculcate, the more 
 assuredly will its excellence be exhibited and approved." (If the old wine of ver. 39 
 is taken as symbolical of the old form of Judaism, the remark 'No one,' etc., as 
 Alford suggests, is simply declaratory of the self-satisfaction of the rabbinical Jew 
 with his doctrines and rites.) Hence, — 
 
 • Mr Wright's passover wine is found to improve in flavour by keeping, though no chemical 
 change, and certainly no fermentation, occurs. An explanation may be found in the fact that the 
 original aromas of the gnpe, fine and subtle particles, being, by the act of crushing, mingled with 
 the saccharine and albuminous matters, become less perceptible to the palate ; but, by being kept, 
 they mechanically separate again, and so impart a fuller and distincter flavour by first touching 
 the nerves of taste. 
 
LUKE, IX. 23. 
 
 295 
 
 1. The Lord does not introduce inconjjruous or contradictory metaphors. 
 
 2. Nor does He assign to old fermented wine a superiority over new and unfer- 
 mented wine. But, — 
 
 3. A consistent sense is elicited by considering the * new wine' of ver. 38 iden- 
 tical in nature, and representative of the same Christian blessings, with the ' old 
 wine' of ver. 39 — being the w^^ preserved and improved by age. Historically, it 
 is unquestionable that many of the oldest wines, and such as were most esteemed, 
 acquired a honeyed thickness and sweetness that made their extreme dilution 
 impenitive, in order to their being drunk. Aristotle testifies that the wines of 
 Arcadia were so thick that they dried up in the goat-skins, and that it was the 
 practice to scrape them off and dissolve the scrapings in water. * Some of the 
 celebrated Opimian wine mentioned by Pliny, had in his day, two centuries after 
 its production, the consistence of honey. t Professor Donovan says, "In order 
 to preserve their wines to these ages, the Romans concentrated the must or grape- 
 juice, of which they were made, by evaporation, either spontaneous in the air or 
 over a fire, and so much so as to render them thick and syrupy." % 
 
 Chapter VH. Verses 33—35. 
 
 33 For John the Baptist came neither eating bread nor drinking 
 wine ; and ye say, He hath a devil. 34 The Son of man is come eating 
 and drinking ; and ye say, Behold a gluttonous man, and a wine- 
 bibber, a friend of publicans and sinners ! 35 But wisdom is justified 
 of all her children. 
 
 I' 
 
 fc 
 
 :f til 
 
 V. 33. Neither eating bread nor drinking wine] Mectc arton esthion, 
 mcete oinon pinon, 
 
 V. 34. A winebibber] Oiiiopolees, 'wine-drinker'; the V. and Beza, bibetis 
 viitum, 'drinking wine.' Wiclif has ' drynkynge wiyn '; Tyndale, 'a drinker of 
 wyne. ' 
 
 V. 35. But wisdom is justified of all her children] Kat edikaiothee 
 hee sophia apo tbh ieknon haiitees panton, ' and wisdom is vindicated (shown to be 
 just) by all her c. .oring.' Codex Aleph, instead of teknon, has ergon, ' v,orks.' 
 In Codex D, panton, ' all,' is absent. 
 
 [For Exposition, see Note on the parallel text, Matt. xi. 18, 19.] 
 
 
 I 
 
 a 
 
 Chapter IX. Verse 23. 
 
 And he said to //lem all, If any man will come after me, let him 
 deny himself, and take up his cross daily, and follow me. 
 
 This is one of many texts in which wc find a wonderful condensation of the 
 great tests and principles of the Christian life. Self-conquest and self-control are 
 both involved, — the denial of all that is sensual and vicious, the doing of all that 
 is virtuous. In the ' battle of life,' not only must we encounter and overthrow 
 
 • Meteorolog. iv. 10. t Nat. Hist. xiv. 6. 
 
 t ' Domestic Economy,' in Lardner's Cabinet Cyclopxdia. 
 
 
 'I 
 
2^/i 
 
 LUKE, X. 7, 34. 
 
 «»«»fy «ri«rmy, hut we must prove our profession and possession of Christian grace 
 l»y »g(.* I-/ beneficence and sympathy, — by conduct adapted to the circumstances 
 JO wlUijfti we live, and the necessities of the people around us. How sad it is to see, 
 <« (lAi* firjntrary, general professions of Christian zeal and sacrifice, with no Con- 
 or^,* f'.-.'a-xf rations of their reality ! Whole congregations will sing, with apparent 
 ii»-n.f -.rt;-;, but really without any thought at all of the application of these 
 
 " When T survey the wondrous cross 
 On which the Prince of glory died, 
 My richest gains I count but loss. 
 And pour contempt on all my pride. 
 
 i i' 
 
 Mi 
 i 
 
 " Were the whole realm of nature mine. 
 That were a present far too small ; 
 Love so amazing, so divine, 
 Demands my soul, my life, my all!" 
 
 liwt ftvvw m.tny would give up their little glass of ale or wine to accomplish the 
 rtidaweWion of many drunkards, and secure the salvation of many souls ? 
 
 " Some cursed thing unknown 
 Must surely lurk within ; 
 Some idi)l which I will not own, 
 Some secret lust or sin." 
 
 t\^ Christian hope, which looks forward to the possession of a glorious spiritual 
 («r j.ttift-.>matical) body, should induce us to adopt abstinence as the means of partially 
 pvtri^w^ the ?)ody we now have, that, as St. Augustine says of the resurrection- 
 bod/, '"'\with perfect and most wondrous facility of obedience it will be subject to 
 the .^ftrit!^ so as completely to fulfil the serenely calm volitions of a never-ending 
 life*"(K'City of God,' lib. xiii. cap. 23), 
 
 Chapter X. Verse 7. 
 
 AM yn the same house remain, eating and drinking such things as 
 t^iw jfjive : for the labourer is worthy of his hire. Go not from house 
 
 K*iriiM;r, and drinking such things as they give] Esthiontcs kai pinontcs 
 la ps/ aul&n, ' eating and drinking the (things) from them.' 
 
 ffi iiflifevr from this command that the Lord's first disciples were required, or that 
 CiwiiatJiterts now are Ijound or permitted, to consume whatever is presented to them, 
 Wiitlbi<AM! regard to its fitness as food, is to sacrifice reason to a most absurd literal 
 iKti«i]p)irafAti<->n of Scripture ; yet even this inference has been drawn, and constructed 
 wVi »* (!y<>jection to the disuse of intoxicating liquors ! 
 
 Chapter X. Verse 34. 
 
 Affik^ went to him, and bound up his wounds, pouring in oil and 
 wi©«, seiwl set him on his own beast, and brought him to an inn, and 
 too!k ore of him. 
 
LUKE, X. 36, 37. 
 
 297 
 
 Pouring in o:l and wine] Epichedn elaion kai oinoit, 'pouring upon (them) 
 oil and wint.' The oil would act as an emollient, the wine as an astringent. 
 When fermented wine was used in such cases, the virtue of the application could 
 not reside in the alcohol present, whose only effect would be to increase the inflam- 
 matory condition of the wounds. Hence, in modern battle-fields, nothing has 
 been found superior to simple lint and cooling water for wounds = wet bandages. 
 It has been conjectured that the reference is to a compound <u{ <S\\ and wine, called 
 by Galen oinelaion, 'wine-oil'; and noticed by Africanus (' Geoponics,' Book x. 
 chap. 49) as ..pplied to branches of fig trees after pruning, jiroliably to prevent 
 the effusion of the sap. Pliny, in his ' Natural History ' (book xv. chap. 7), in 
 describing medicated oils and unguents, names the oleum gleiiciniim, compounded 
 of sweet wine {gleiikos) and oil. Columella's recipe for making this article is 
 given in his 12th book, chap. 51. The passage is translated at length in Tirosh lo 
 Yayin ; * but the sum is, — "To about ninety pints of the best vmst in a barrel, 
 eighty lbs. of oil are to be added, and a small bag of spices sunk to the place 
 where the oil and wine meet ; the oil to be poured off on the ninth day. The spices 
 in the bag are then to be pounded and replaced, filling up the cask with another 
 eighty lbs. of oil ; this oil to be drawn off after seven days." This te^' ' .;s been 
 read by some devotees of strong drink as if the oil were designed for the wounds 
 and the wine for the stomach of the wounded traveller! — much in the same way 
 as ' the brandy-and-salt ' embrocation (once a popular form of quackery) was 
 divided by some Bacchanalians into two parts, — the salt being rubbed upon the 
 surface of the body, the brandy reserved for internal application ! 
 
 Mrt' 
 
 Chapter X. Verses 36, 37. 
 
 36 Which now of these three, thinkest thou, was neighbour unto him 
 that fell among the thieves ? 37 And he said, He that shewed mercy 
 on him. I'hen said Jesus unto him, Go, and do thou likewise. 
 
 The parable of the Good Samaritan has charmed and edified sixty generations 
 of Christian disciples ; and the personal summing up, 'Go THOU and do like- 
 wise,' remains, and ever must remain, in universal force. Topographically and 
 outwardly, those are our neighbours who live round about us ; sympathetically 
 and vitally, we are neighbours — and discharge our obligations as neighbours— to 
 those whom we help according to the measure of their needs and our opportunity. 
 The slaves of strong drink, and the sufferers associated with these victims, abound 
 in every quarter, and are seen on every hand ; and if this parable has any bearing 
 on social evils at all, it must be viewed, — 
 
 First, as condemning, — 
 
 (i) All measures, whether public or private, by which the love of intoxicating 
 liquor is excited and intensified, and the number of its spoiled and wounded victims 
 increased. 
 
 (2) Mere simple observation of this evil, mere abstract pity for the sufferers, if 
 unaccompanied by efforts for their relief. Benevolent ' sentiment,' separated from 
 
 
 • This treatise is now accessible only in the Appendix to ' Works of Dr Lees,' vol. ii. 
 
298 
 
 LUKE, XII. 19, 45. 
 
 'I 
 *•' 
 Ih 
 
 % 
 
 ','■> 
 
 H 
 
 benevolent sense, is branded with the Divine disapprobation ; and not least, but 
 most, where it is evidenced by persons of religious profession and ecclesiastical 
 position, — 'the priest and the Levite.' 
 
 Secondly, as approving, — 
 
 (i) The adoption of the most direct and effective action for the benefit of those 
 wlio are overcome by strong drink. And no means can be so direct, certainly 
 none have proved so effective, as those which have sought the exclusion of intoxi- 
 cating liquor from the social sphere. 
 
 {2) The exhibition of such conduct by men of all classes. It was a Samaritan 
 (not a traditional Jew) whom the Saviour introduced into this parable as the 
 genuine philanthropist and exemplar of practical compassion, — a standing warning 
 to conventional religionists not to decry good things by whomsoever done, and not 
 to point to their own faith, however correct, unless the works of love, resulting 
 from it, attest its sincerity and its success. 
 
 (3) Of all means that seek ^& prevention of evils rather than their mitigation, 
 or the partial removal of their bad effects. He is the best of good Samaritans 
 who drives out the robbers and averts their attack on the peaceful traveller. The 
 Temperance reform, which aims at the absolute prevention of intemperance, will 
 secure this greatest of all results just so soon as it is adequately supported by 
 Christians and patriots of every class, who are willing to ' do good' in this man- 
 ner, as God gives them opportunity. The 'good Samaritan' did this good at 
 some risk, trouble, and expense ; while the benefits imparted by the Temperance 
 movement to he intemperate and their friends, are purchased by no real loss, but 
 realize much personal advantage to those who use its principles for the rescue or 
 preservation of their neighbours. 
 
 Chapter XII. Verse 19. 
 
 And I will say to my soul, Soul, thou hast much goods laid up for 
 many years ; take thine ease, eat, drink, and be merry. 
 
 Eat, drink, and be merry] Phage, pie, euphrainou. Here speaks the 
 undisguised sensualist, whose ' god is his belly.' It should be remembered, more- 
 over, that alcoholic liquor, when used far short of drunken excess, tends princi- 
 pally to intensify the animal appetites, while it hardens the mind _.iinst loral 
 and spiritual influences directed upon it. 
 
 lii^iiilj 
 
 Chapter XII. Verse 45. 
 
 But and if that servant say in his heart, My Ion delayeth his 
 coming \ and shall begin to beat the men-servants and maidens, and 
 to eat and drink, and to be drunken. 
 
 And to eat and drink, and to be drunken] Esthieintehai pinein kai 
 methitskesthai, 'and to eat and drink, and be surcharged.' Codex D has esthion 
 te kai pinon methuskomenos, ' with eating and drinking, being dnmk (or sur- 
 charged).' Meihuskesthai is intended to indicate that the eating and drinking 
 
 i 
 
LUKE, XXI. 34, 
 
 299 
 
 would be in such degree as to cause repletion ; whether intoxication resulted 
 would depend on the kind of drinks consumed. 
 
 Chapter XVII, Verses 26 — 28. 
 
 «6 And as it was in the days of Noe, so shall it be also in the days 
 of the Son of man. ^^ They did eat, they drank, they married wives, 
 they were given in marriage, until the day that Noe entered into the 
 ark, and the flood came, and destroyed them all. as Likewise also as 
 it was in the days of Lot : they did eat, they drank, they bought, they 
 sold^ they planted, they builded. 
 
 V. 27. They imd eat, they drank] Eesthion, efinon, ' they ate, they 
 drank.' Both eating and drinking here carry with them an emphatic meaning, 
 implying not the mere acts of eating and drinking, but excessive addiction. [See 
 Note »n Matt. xxiv. 38.] 
 
 Chapter XX. Verse 9. 
 
 Then began he to speak to the people this parable ; A certain man 
 planted a vineyard, and let it forth to husbandmen, and went into a 
 far country for a long time. 
 
 A vineyard] Ampdona, 'a vineyard.' [See Notes on Matt xxi. 33, and 
 Mark xii. I.] 
 
 Chapter XXI. Verse 34. 
 
 And take heed to yourselves, lest at any time your hearts be over- 
 charged with surfeiting, and drunkenness, and cares of this life, and so 
 that day come upon you unawares. 
 
 Be overcharged] Barunthosin, * be made heavy ' = dull, stupid. Codices 
 Aleph, B, and C read bareethosin, ' be weighed down ' = oppressed. 
 
 With surfeiting, and drunkenness] Eti kraipalee, kai met/iee, 'in debauch, 
 and drunkenness.' Robinson's Lexicon, under kraipalee^ has the following: — • 
 •'Properly, seizure oi the head : heiice, intoxication and its consequences, giddiness, 
 headache, etc. Latin, crapula. Luke xxi. 34, en kraipalce kai met/iee, i. e. in 
 constant revelling, carousing." 
 
 And so that day come upon you unawares] Aiphnidios, rendered in A. V. 
 'unawares,' is literally 'unforeseen.' Codex Aleph has ephnidios. Addiction to 
 sensuality not only takes off the thoughts from the recompence of evil-doing, but 
 so bedims and even blinds the judgment, tliat the day of judgment may be 
 strictly said to be ' luiforeseea ' 
 
 m 
 
 AM; 
 
 ) '. 1 
 
300 
 
 LUKE, XXIII. 36. 
 
 Chapter XXII. Versfs 17, 18. 
 
 I"; And he took the cup, and gave thanks, and said. Take this, and 
 divide it among yourselves : is For 1 say unto you, I will not drink 
 of the fruit of the vine, until Uie kingdom of God shall come. 
 
 V. 17. Thf cup] Poteer'torty 'a cup.' Codices A and C read to poteerion, 
 * the cup. ' 
 
 Take this] I.ahete touto, 'tak'? th's.' In Codex Alepli, toitto was omitted by 
 the copyist, but is suoplied by another hand. 
 
 Among Your.rLLVEs] Heautois, 'amon^J yourselves.' Codices B and C have 
 is hcautoHs, ' for yourselves.' Codex iileph reads alteetois, 'among one another,' 
 but a second hand has written eis heaiitous. 
 
 V. iS. The fruit of THi: vine] Ton genneematcs te^s atnpelou, ' the ofTsprinir 
 of the vine.' All the old MS S. r(tVi<X geiteematos. Codices Aieph, D, and D add 
 the words apo ton nun, 'from the (time) now'; and Codices Aleph, B, and C, 
 instead of heds holoit, ' until,' read /teds ou. 
 
 Chapter XXII. Verse 7.0. 
 
 Likewise also the cup after supper, saying, This cup is the new 
 testament in my blood, which is shed for you. 
 
 The cup] To poteerion, ' the drinking-cup.' This verse is absent from Codex D. 
 [See Notes on Matt. xxvi. 27 — ^g.] 
 
 Chapter XXIII. Verse 36. 
 
 And the soldiers also mocked him, coming to him, and offering him 
 vinegar. 
 
 Vinegar] Oxos, 'sour wine,' oinos being uadcr»tood, [See Note on Matt. 
 xxvii. 48.] 
 
 
 ; ( 
 
s, and 
 drink 
 
 icerion, 
 
 tted by 
 
 C have 
 aother,' 
 
 ffspring 
 D add 
 and C, 
 
 THE 
 
 le new 
 
 )dex D, 
 
 ig him 
 
 I Malt 
 
 GOSPEL ACCORDING TO JOHN. 
 
 Chapter II. Verses i — ii. 
 
 I And the third day there was a marriage in Cana of Galilee ; and 
 the mother of Jesus was there : » And both Jesus was called, and his 
 disciples, to the marriage. 3 And when they wanted wine, the mother 
 of Jesus saith unto him, They have no wine. 4 Jesus saith unto her, 
 Woman, what have I to do with thee ? mine hour is not yet come. 
 s His mother saith unto the servants, Whatsoever he saith unto you, 
 do it. 6 And there were set there six waterpots of stone, after the 
 manner of the purifying of the Jews, containing two or three firkins 
 a|)iece. 7 Jesus saith unto them. Fill the waterpots with water. And 
 they filled them up to the brim. 8 And he saith unto them, Draw 
 out now, and bear unto the governor of the feast. And they bare //. 
 9 When the ruler of the feast had tasted the water that was made 
 wine, and knew not whence it was : (but the servants which drew the 
 water knew ;) the governor of the feast called the bridegroom, 10 And 
 saith unto him, Every man at the beginning doth set forth good wine ; 
 and when men have well drunk, then that which is worse : but thou 
 hast kept the good wine until now. n This beginning of miracles 
 did Jesus in Cana of Galilee, and manifested forth his glory ; and his 
 disciples believed on him. 
 
 V. I. In Cana] En A'ana. Both the situation of this village and the significa- 
 tion of its name have been warmly discussed. Kefr Kenna, about an hour and a 
 half's ride N. E. of Nazareth, has still some advocates, but critical consent is generally 
 given to Dr Robinson's arguments on behalf of Kana-el-Jelil, a village situated 
 about three hours' distance, due north, from Nazareth. 
 
 The mother of Jesus was there] It is a conjecture, not devoid of plausi- 
 bility, that this was the marriage of some young relative of Mary, so tiiat she 'was 
 Uiere ' not so much by invitation as of right, and could therefore, without obtrusive- 
 ness, address the servants as recorded in ver. 5. 
 
 V. 2. Was called] Eklcetlue, ' called ' = invited. 
 
 V. 3. And when they wanted wine] Kai hustereesantos oi»tou, 'and wine 
 runni"g short ' = being deficient. Wiclif, * and whanne wyne failid. ' So all the 
 old English versions. A later hand has altered Codex Aleph into oinon ouk tichon 
 
 
 '(, ' 
 
 V I 
 
302 
 
 JOHN, 11. I — II. 
 
 1 V' 
 
 ''! 1^ 
 
 : 
 
 'I! 
 
 
 
 u 
 
 oti sunetelesthce, ' they had not wine because it was used up.' The orijjinal supply 
 may have been too limited, or the guests were more numerous than was at first 
 expected. A marriage party in the East lasted several days, and this deficiency 
 probably occurred upon the last day, soon after the Lord and His disciples had 
 arrived. Incidentally, this notice of a short supply of wine suggests that the 
 wedded persons were not wealthy, else the purchase of a sufficient quantity would 
 have been the first and simplest course to be proposed. 
 
 They have no wine] Oinon ouk echonsi, 'wine they have not.' A later 
 correction in Codex Aleph gives oinos ouk esttn, 'wine is not.' 
 
 V. 4. What have I to do with thee] Ti emoi kai sol, 'what to Me and 
 thee?' i.e. 'what is there in common to Me and thee?' Mary thought only of 
 supplying the deficiency,* Jesus of showing forth the Facer's glory. The con- 
 ceptions of the earthly mother and the heavenly Son moved upon different planes. 
 This remarkable expression throws light upon the extent of the miracle itself. 
 
 V. 6. Sixwateri'otsofstone . . . containing two rthree firkins 
 Kwe-QY?^ Iludriai lithinai hex . . . chorousai ana metreetas duo ee treis, 'six stone 
 water-jars . . . holding each two or three measures.' The Greek w^/nwcW is sup- 
 posed to have corresponded with the Attic :<,nphora, anu to have held about eight 
 gallons English. Reckoning two and a half measures to each water-jar, we may 
 assign t^ e^fery vessel a quantity 01 water equal to twenty gallons English, and to 
 the whole six jars a quantity equal to 120 gallons. (Alford reckons the total at 
 126 gallon*. ) During a visit to this region, Dr E. D. Clarke saw a number of large 
 massive stone pots "lying about, disregarded liy the present inhabitants as anticjuities 
 witli whose original use they were unacquainted." They would have held from 
 eighteen to twenty-seven gallons of water each. 
 
 V. 7. Fill THE waterpots with water. And they filled them up to 
 the brim] The amount of water in each of the jars had probably been reduced 
 by the use made of it for the oljlutionary purifications commonly practised; but the 
 command was chietly given in order that the guests might see tiiat each vessel 
 contained water, and water only ; since the infusion of a colouring liquid would 
 have stained the whole quantity in any particular jar. 
 
 V. 8. Bear unto the governor of the feast] Pherete to architriklino, 
 'carry (what is drawn) to the architnklinos.' This was the guest who occupied 
 'the uppermost seat at a feast,' and exercised a general superintendence over all 
 its proceedings. 
 
 And they bare it] A'ai eenenkan, 'and they carried (it).' 
 
 V. 9. And knew not whence it was] He did not know from whence the 
 wine had been got. 
 
 But the servants which drew the water knew] Oi de diakonoi eedeison 
 oi eentleekotes to hudor, 'but the servants knew, who had drawn the water.' This 
 expression is very striking, for it shows that what was drawn from out of the vessel 
 was then water, and that its transmutation into wine was accomplished (not as 
 Lucke, quoted by Alford, intimates, in the interval between ver. 7 and ver. 8, but) 
 while the water was in transit from the water-jar to the governor. The view of 
 
 • That this is so can hardly be doubted, though men so eminent as nengel and Calvin have 
 •scribed other motives to Mary, of a totally different kind ; such as a desire that the assembly 
 should be broken up before the scarcity was perceived, or that Jesus should deliver a reli|;iuus 
 disooune. 
 
 0h 
 
JOHN, II. I — II. 
 
 303 
 
 k'er all 
 
 Archbishop Trench, that this ' drawing ' had reference to drawing in order to fill 
 the jars with water, is far-fetched. Nothing can be clearer than that it points 
 liack to the command of Jesus, ' Draw now ' (ver. 8), after the vessels were filled to 
 the brim. 
 
 V. 10. Every man at thk beginning doth set forth good wine] 
 Pas antltfopos proton ton kalon oinon tithccsi, 'every man {i, e. who is a nuntphios, 
 'bridegroom,' as thou art) places first the good wine' — that which is specially good, 
 held in most esteem. 
 
 And when mi:n have well drunk] Kai hotan niethiisthosi, ' and when they 
 (the guests) have drunk to the full ;' Wiclif, 'whanne men ben fulfillid'; Tyndale, 
 ' when men be dronke'; so Cranmer. The Geneva V., 'wel droncke'; the Rheims, 
 'wel drunke.' The A. V. is opposed to the assumption that methtio and inethtisko 
 necessarily signify drinking in the sense of intoxication. The governor did not 
 refer to the inebriating effect, but to the large quantity consumed, and this is the 
 primary signification of the word. 
 
 Then that which is worse] 7 ate ton elassd, 'then (he places) the inferior.' 
 The governor has been supposed to refer here to the loss of sensibility— to the 
 imi)aired delicacy of the palate — induced by drinking intoxicating wines, thus 
 enabling hosts to pass off their coarser wines at the fag-end of their entertainments; 
 but this supposition — redolent of the public-house, and not at all complimentary to 
 the effect of intoxicating liquor upon the nerves of taste — is not required to account 
 for the governor's allusion. The best viands (food as well as li(iuors) would 
 naturally be produced first, because of a desire to make a good impression at the 
 outset, because guests would then be most critical, and because, w];ere a succession 
 of visitors had been invited, the most important would be the first to arrive. Even 
 where the same persons continued present, when enough of the best viands had 
 been consumed, there would be no inclination for the inferior. As to what was 
 esteemed 'the good wine,' there is ample evidence that the stronger (unmixed) 
 wines were not preferred or drunk except by vicious or intemperate men, and that 
 the S7veetcst and lightest wines, almost, if not altogether, incapable of intoxicating, 
 were deemed the best by all sober persons. Indeed, the governor's language im- 
 plies that ' the good wine ' usually provided at feasts was of a kind that could be 
 abundantly used without inebriation; and in one remarkable passage, Philo (who 
 flourished during and after our Lord's life upon earth) describes the votaries of 
 wine proceeding from one kind to another, till they finished up with great draughts 
 of the unmixed and strongest sorts.* 
 
 But thou hast kept the good wine until now] Su teteereelas ton kalon 
 oinon heus arti, 'thou hast kept back the good v/ine until now.' This wine of 
 which he had tasted from the cup presented by the servants was so superior in n'l 
 the finer qualities of wine (such as sweetness, mellowness, and fragrance), that it 
 seemed to the governor as if the usual order of things had been reversed, and that 
 the best wine had been reserved till the last. This opinion was expressed by the 
 president when he had merely ' tasted ' the wine, and could not have been founded, 
 therefore, upon any evidence of its alcoholic strength — its power to inflame the 
 body or disorder the brain. 
 
 m 
 
 * On Drunkenness, sect. J3, 
 
304 
 
 JOHN, II. I — II. 
 
 ::if 
 
 y 
 
 I., 
 
 t 
 
 
 I. The nature of the miracle is unfolded in the statement that the 'water 
 became wine ' — had acquired all the sensible properties of wine, and, according to 
 the governor's decision, wine of the best kind. The process of the miracle is not 
 explained, for it is not explicable. In the natural world, all that science can 
 observe (and this very imperfectly) is the connection and succession of phenomena ; 
 the cause of that connection and succession is among the deep things of God. In 
 the supernatural, the ultimate cause is not more mysterious than in the natural, but 
 the succession of phenomena, if there be succession, is too rapid to admit of dis- 
 crimination. In this beginning of the Lord's miracles we have (t) His two com- 
 mands to the servants, ' Fill up the jars,' ' Draw (from one jar) and bear t .1 the 
 governor' of the feast; (2) their obedience — they fill up, they draw, and carry the 
 water to the governor; (3) the exertion of a Divine energy, and the instantaneous 
 metamorphosis of the water into wine. That the water became alcoholic wine is 
 an assumption which opponents of the Temperance movement have first made, and 
 have then put forward as an objection ! ' It was wine,' they say, 'and that is 
 enough yt;r «j.' But if it is enough that wine was created, their objection evapo- 
 rates at once ; for unless they can show that fermentation is essential to the nature 
 of wine, they have no right to assume that, besides making the water wine, the 
 Lord also made it wine such as they are enamoured with. That it was 'good 
 wine,' the very best that could be provided, is also true, bc^ the taste of English 
 wine-drinkers is no standard of the taste of a Jewish archicriklinos. Anno Domini 30. 
 The burden of proof her^ rests with the advocate of alcoholic wine; and it is im- 
 possible that the slightest shadow of proof can be advanced ''n behalf of their 
 l.'ypothesis. Those who uphold it, generally consider that the whole of the water 
 was transformed into wine, but is it credible that 120 gallons of intoxicating liquor 
 should have been provided by Christ for one wedding party, and at the end of the 
 drinking ? What Christian would do so now ? The sta. ement of the governor as 
 to persons having ' well drunk' was a general reference, and had no special applica- 
 tion to that particular company; yet it is highly probable that the guests then 
 assembled had already freely partaken of such wine as had been provided. The 
 case for alcoholic wine, therefore, requires it to be assumed that, in addition to a 
 considerable quantity of su' h wine before consumed, the Lord miraculously pro- 
 duced a much larger quantity for the use of the men and women collected together! 
 Eut (i) this assumption is wholly without proof; and (2) it involves a reflection 
 upon the wisdom of the Son of God, which ought to insure its rejection by every 
 reverential mind. Restricting attention, however, for the present to the contents 
 of tlie cup placed before the governor of the feast, there are many strong reasons 
 for rejecting the opinion that it contained fermented wine. 
 
 I. Tlie process of fermentation is one of decay, and it is not probable that it 
 would have been imitated, or its results realik:ed, by the fiat of the Saviour. In 
 all fermentative action, vital growth is arrested, organized matter is disintegrated, 
 and a retrogression ensues. It is a passage from more complex to more elementary 
 form — in fact, from diet to dirt. To produce pure grape-juice, the unfermented 
 fruit of the vine, would, if possible to man, be a closer imitation of the creati-. e 
 plan of Providence than calling a fermenting substance into existence. Tt is by the 
 growth of food that God blesses the world ; and tiiough decay is subordiiative to 
 future growth, it is in and by the growth that we discern the goodnes*;, .'.nd glory, 
 and purpose of His power. The end and adaptation of food is to c ,t'-':nse power 
 — the power with ivhich wc live, and see, and think — by which wc realize the 
 Divine works and glory. The whole meaning of our Lord's metaphor, ' I am the 
 
JOHN, II. I- -II. 
 
 305 
 
 vine, ardyeare the branches,' rests on this physiological fact. If the water of 
 life was first made into that precious juice the olood of the vine, and then trans- 
 formed into alcohol, the Son d.'d exactly the contrary of that which the leather 
 doeth in each season, when He ' bringeth forth food out of the earth, wine that 
 maketh glad the heart of man.' But if Jesus did on this occasion that which was 
 creatively highest and best, he did woi produce a fermented and intoxicating drink. 
 
 2. It is against the principle of sc -iutural and moral analogy to suppose that the 
 Saviour exerted His supernatural enei jy to bring into being a kind of wine which 
 had been condemned by Solomon and the prophets as *a mocker' and 'defrauder,' 
 and which the Holy Spirit had selected as an emblem of the wraih of the 
 Almighty. 
 
 3. A most beautiful and satisfactory hypothesis has been conceived which obviates 
 all resort to the theory of a direct creation of alcoholic wine. It is that in the cuj) 
 the Lord repeated, but with supernatural rapidity, that marvellous conversion of 
 water into ' the pure blood of the grape,' which takes place unnually within the 
 berries of the growing vine. St Augustine was one of the first, but not the first, 
 of the Christian fathers who propounded this hypothesis, saying (in his Tractiis 8, 
 £vang. Joauitis), Ipse cnini fecit viiturn illo die in nitptiis in sex illis hydriis quas 
 iinplen aqiiA precepit qui oinni annofacit hoc in vitihus. Sicnt enim quod mise>-unt 
 ininistri in hydrias in jinum conversum est open Domini, sic et quod mtbes fundunt 
 in vinum converlitur ejusdem opere Domini. Illud autein non miramur quia omni 
 anno fit ; assiduitate amisit admiyationcm: "For He on that marriage day made 
 wine in the six jars which He ordered to be filled with water — He who now makes 
 it every year in the vines. For as what the servants had poured into the water-jars 
 was turned into wine by the power of the Lord, so also that which the clouds pour 
 forth is turned into wine by the power of the selfsame Lord. But we cease to 
 wonder at what is done every year ; its very frequency makes astonishment to 
 fail." So Chrysostom (Homily 22 on John), Nun vientoi deiknus hoti autos estin 
 ^ui in tais ainpeiois to kudor metaballun kai ton hueton dia tees rhizees eis oinon 
 trepOn, /toper en to phuto dia pollou chronoii ginctai touto athroon en to ganio 
 eirgasato: "Now indeed making plain that it is He who changes into wine the 
 water in the vines and the rain drawn up by the roots. He produced instantly at 
 the wedding feast that which is formed in the plant during a long course of time." 
 In sympathy with these expositions, Dr Trench, now Archbishop of Dublin, in 
 his 'Lectures on the Miracles,' remarks (p. 105), " He who each year prepares 
 the wine in the grape, causing it to drink up and swell with the moisture of earth 
 and heaven, to transmute this into its own nobler juices, concentrated all those 
 slower processes now into the act of a single moment, and accomjilished in an 
 instant what ordinarily He does not accomplish but in months. This analogy 
 docs not, indeed, help us to understand what the Lord at this time did, but yet 
 brin-^^K before us that in this He was woiking in the line of (above, indeed, but 
 not across, or counter to) His more ordinary workings, which we see daily around 
 lis, the unnoticed miracles of every-day nature." It does not militate against the 
 fitness and beauty of tliis exposition that Augustine and Archbishop Trench are 
 afterwards inconsistent with themselves, by falsely ascribing *z the wine of miracle 
 the properties which are solely generated in the fermenting vat. 
 
 The venerable Joseph Hall, D.D., Bishop of Norwich (1600), in his 'Contem- 
 plations' on this miracle, evidently adopts St Augustine's explanation. His 
 words are as follow : — " What doeth He in the ordin.ary way of nature, but turn 
 the watery juice that arises up from the root into wine ? He will only do this now 
 suddenly, and at once, which He doth usually by sensible degrees." The pious 
 
 ;,n 
 
 'i 
 
Ki 
 
 306 
 
 JOHN, II. I — ir. 
 
 and celebrated Rev. W. Law, M, A., in his reply to Dr Trap (i74'2), does not 
 notice St Augustine, but gives tiie same explanation in almost the same words ; 
 only he suggests that the wine formed by the direct operation of the Divine power 
 was "wine very much freed from all that evil, wrath, and curse which '\%inseparabU 
 from the ordinary workings of the present state of nature." Simply to state this 
 theory of St Augustine is to secure the adhesion to it of almost every unbiassed 
 mind ; yet, if accepted, it disposes entirely of the other theory, which represents 
 the production of an alcoholic wine ?.s necessary to the completeness and grandeur 
 of the miracle. As soon as the grape is formed it is found to contain a watery 
 fluid, which in the course of months, under the influence 01 Divine forces, is 
 transmuted into a luscious juice, food for the healthy and medicine to the sick; 
 and such wine it was which, with miraculous majesty, the Lord produced from the 
 liquid that had been drawn the instant before from the water-jar, ' filled to the 
 brim.'* 
 
 II. The E.XTENT OF THE MIRACLE next invites our attention. So common is the 
 
 * We regret to see that in the Fifth Edition of his 'Creek Testament,' Dr Alford retains tha 
 note that appeared in earlier editions, which, it might have been hoped, reflection would have 
 induced him to expuuRe. It is as follows, italics and all : — "The large quantity thus created has 
 been cavilled at by unbelievers. We may leave them to their cavils, with just one remark, — that 
 He who creates abundance enough in this earth to ' put temptation in men's way,' acted on this 
 c^ccasion aiinlogoiisly with /lis knoivn method of dealing. We may answer an error on the other 
 side {if it be on the other side) by saying that the Lord here most cnectually, and once for all, 
 stamps with His condemnation that false system of moral reformation which would commence by 
 pledges to abstain fj-om intoxicating li<iiiors. He pours out His bounty yi^r all, and He vouch- 
 safes His grace to each for guidance ; and to endeavour to evade the work which He has appointed 
 for each man, by rejiising the bounty tosavc tlie trouble oj seeking the grace, is an attempt which 
 must ever end in degradation of the individual motives, and in social demoralization, whatever 
 present apparent effects may follow its first promulgation. One visible sign of this degradation, 
 in its inte lectual form, is the miserable attempt, made by some of the advocates of this movement, 
 to show that the wine here, and in other places of Scripture, is uiiferinented wine, not possessing 
 the power of intoxication." 
 
 On this we observe, — 
 
 I. That Strauss, and other unbelievers, agree with the Dean in believing the evangelist to 
 describe the manufacture of 126 gallons of intoxicating liquor for a company of guests at a villa;; e 
 wedding feast ; and on this common assumption Strauss founds an objection against the moral 
 character of Jesus. The Dean's reply is exceedingly weak, for it is true that such a supply of an 
 intoxicating drink would have presented a temptation to drunken excess, and it is not true that 
 such a provision would have been analogous to all ox to any things in the Divine procedure, for 
 ' God is not tempted of evil, neither temptelh He any man.' 
 
 3. The sneer as to the ' error on the other side [ij it be on the other side) ' is unworthy either 
 of the Dean s acumen or candour. To maintain that the wine provided by the Lord w.is free from 
 that element which makes intoxicating licjuor ;ssentially dangerous, is certainly 'on the other 
 side,' so far as relates to any possible implication, or shadow of reproach, upon the character of 
 the blessed Saviour. 
 
 3. That the Lord by this miracle has stamped His condemnation on the disuse of intoxicating 
 litpiors, or pledges to that end, is not at all evident by the stamping phraseology of the Dean ; for 
 he roughly and rudely claims as proved the very point at issue — that the wine produced idv^i- intoxi- 
 cating; and he is guilty of a transparent petitio pyincifii in representing alcoholic liquors, which 
 can spring from the destruction only of good food, as being in themselves the gift of the Divine 
 bounty as directly as the corn of the field and the fruit of the tree ! He further assuines (in oppo- 
 sition to all fact and experience) that there is no difference between intoxicating and unintoxicaliiig 
 substances in their tendency to seduce and deirav;' mankind ! 
 
 4. 1'hat abstainers refuse the bounty in ordtr to .;ave themselves the trouble of seeking tor the 
 protecting grace, is at once impertinent and .s!:ind'jrous, though a Dean has written the *ord$. 
 Intoxicating liquors are abstained from because t'..;y have no claim to be regarded as a true food ; 
 and as ofTering, by their very action on the frame, a temptation to excess, which it is the distinct 
 offlce of Christian wisdom to avoid. The grace of ( lod is surely as much displayed in leading 
 men away from needless temptation as in protecting them in it. [See Note on Matt. iv. 7.] 
 
 J. The Dean's prophetic forecast of the demoralization to be produced by the Temperance 
 movement has now been many years in print, but remains as far from fulfilment as at first. The 
 facts are against him. Would ii not do him more honour to confess his error, or at least withdraw 
 the prophecy from observation, until he can give proof of his inspired mission ? 
 
 6. The advocates whose ' miserable attempt' excites the Dean s contempt, can afford to smile at 
 his miserable travesty of their object, which is not, as he appears to conceive, to prove all the 
 wines of Scripture to have been unfermentcd, but to asceitain, by examination and induction, 
 what the testimony of Scripture really is concerning the things to which the name 'wine' is 
 nttached in the Knglish version. As to the miracle at Cana, Augustine, Chrysostom, Hishon Hall, 
 Mr Law, and Archbishop Trench, must also be charged with the' miserable attempt ' uf whiclithesa 
 
JOHN, II. I — II. 
 
 507 
 
 •thy eilhot 
 
 fruc from 
 
 the other 
 
 haracter uf 
 
 ng for tl;(i 
 the words. 
 
 true food ; 
 the distinct 
 
 in leading 
 
 7-] 
 
 eniperance 
 first. The 
 t withdtavv 
 
 to smile at 
 >ve all the 
 inductioni 
 ' wine ' is 
 shop Hall, 
 vhibhtheka 
 
 impression that a// the water in all the stone jars was converted into wine, that it 
 is startling to have this traditionary interpretation called in question. It is certain, 
 however, that this common belief is a deduction from the narrative, and is not 
 asserted in any part of it ; nor is too much reliance to be placed on this general 
 consensus of opinion, since the equally general, but probably unjust, identification 
 of Mary Magdalene with the woman who was a sinner, shows how broad a stream 
 of popular persuasion may flow from trifling sources. The impression that all the 
 water was converted into wine is derived, — 
 
 (i) P'rom the fact of Mary's anxiety for a fresh supply of wine, connected with 
 a notion that Jesus would meet her wishes; and (2) from imagining that the 
 approval of the governor would be followetl by a resort to the stone jars for more 
 of the prized and superior beverage. But it must be remembered (1) that the 
 notable words of Jesus addressed to Mary, 'What have I to do with thee? 
 (rather. What is there between Me and thee?) My hour is not yet come,' seem to 
 point to a difference, and not a similarity, of purpose between Jesus and His mother 
 — she intent on a large supply of wine, and He on some object not yet revealed. 
 (2) That as the servants knew that the change had occurred after the water was 
 drawn, their statement would not induce the company to expect that wine could be 
 drawn from the stone jars, but would directly fix universal attention upon Him by 
 whom the command to draw and carry to the governor was first issued. 
 
 It is quite clear that even to supply the wants of the company the conversion ol 
 120 gallons of water into wine was not necessary, and the complete silence of the 
 apostle who was present upon any such general change, or any further transmuta- 
 tion than that of the water in the cup, is exceedingly peculiar, and, in fact, unac- 
 countable, if any more extensive metamorpliosis was effected. By contrasting this 
 silence with the full accounts given of the multiplication of loaves and fishes, the 
 argument against the traditional opinion becomes greatly strengthened. None but 
 a very undisciplined judgment will consider the miracle to have been less extraor- 
 dinary if confined to a cup of water instead of comprehending the contents of six 
 water-jars. A miracle is not to be measured by the extent of cubic inches affected 
 by it. Nothing short of a Divine power could have changed the water in one cup 
 into wine, and reason asserts that this power could, if Divine reason had seen fit, 
 have changed into wine not only all the water in the six jars, but in all the wells of 
 Cana, and of Galilee of the Gentiles. 
 
 HI. Thf, TRiM/VRY ODJECT OF THIS MiR.-vci.F. was to make an incontrovertible 
 manifestation of the ' Spirit of Power ' inherent in Jesus of Nazareth, and so to 
 induce personal confidence in Him as the Sent of God. This object was accom- 
 plished : ephanevdsen teen doxan atitou, 'He revealed His glory,' and therefore 
 epistcusan eis auton oi vtatheetai aittoti, ' His disciples jnit fiiith in Him.' Beginning 
 by proving the subjection of matter to His and His Father's will, the Son of God 
 afterwards went forth to make proof of His sovereignty over evil disease and evil 
 spirits, and to reduce to voluntary obedience the sons of men, that He might raise 
 them, by spiritual adoption, to the dignity of 'sons of God.'* Some of the 
 Fathers, who were engaged in controversy with the Manichajans, and with others 
 
 Temperance advocates are accused ; and in such company they can complacently listen to all that 
 the Dtan's ignorance and arrogance may allege against them. 
 
 7. The gross inconsistency of the Dean himself will be seen by the extract from his ' Notes ' on 
 Rev. viii. I The only difference between liim and those whom he stimtly abuses is, that they 
 recognise the identity of alcohol in wine with alcohol in ardent 'ijiirits, .nnd llie Uean does not. 
 
 * Kor a full development of the hidden adaptations of tins miracle to the heresy of Dualism, see 
 'Works of l)r Lees,' vol. iii. The reservation of the rftoni'of the fn-^t miracle tn the 1 itest of the 
 C'ospels supports the conception that it was Ucsi^ncd Co refute the M.imehu:an conceptions which 
 clouded the lij;lu of the curly Church, 
 
 \ 
 
 3k! ^ 
 
 
 IV; 
 
 .lil' 
 
 '*'.! 
 
 |p> 
 
3o8 
 
 JOHN, IV. 5—7. 
 
 » '« 
 
 Hill 
 
 who asserted the sinfulness of matter and the intrinsic virtue of self-inflicted 
 austerities, considered that this miracle was performed in order to set the seal of 
 the Redeemer's disapproval upon such heretical doctrine and practices. That His 
 presence at a marriage feast was intended to show His approval of the connubial 
 relation, and the hospitable amenities of social life, may be freely granted, but all 
 other considerations were clearly subservient to the epiphany of His glory, and the 
 prosecution of His Messianic mission. As Mr Law forcibly remarks, "Herein 
 lay the strength, and certainty, and glory of the miracle, that so many witnesses 
 were forced to see and own that by the word of our Lord wine was drawn from 
 pots just fdled, and still remaining full to the top, with water. And when this 
 miracle had incontestably manifested itself, the whole affair was over, and the 
 guests were left, not to rejoice over full pots of water turned into wine, but to make 
 sober reflections upon the Divinity of that Person who had put such an astonishing 
 e.id to their drinking. Great and holy Jesus ! how like Thyself, the Saviour of 
 the world, hast Thou acted at this feast ! How couldst Thou more sink the value, 
 extinguish the desire, suppress all thoughts of pleasure and indulgence in eartlily 
 wine, than by showing the feasters that from the poorest of the elements T/iou 
 couldst call forth such wine as no grape could give? How couldst Thou more 
 effectually take from them their sensual Joy, or more powerfully call them to deny 
 themselves and come after Thee, than by thus miraculously showing them that the 
 richest delights of sensual gratification were far short of what Thou couldst give to 
 them that would leave all earthly delights for thee? " It would not be difficult to 
 discover in the cup of supernatural new wine a mystical emblem of the superiority 
 of Christian blessings over those of other dispensations; but it is better to be 
 satisfied with the evangelist's declaration, 'He showed forth His glory.' * 
 
 Chapter IV. Verses 5—7, 
 
 s Then cometh he to a city of Samaria, which is called Sychar, 
 near to the parcel of ground that Jacob gave to his son Joseph. 
 
 6 Now Jacob's well was there. Jesus therefore, being wearied with 
 /lis journey, sat thus on the well : a>id it was about the sixth hour. 
 
 7 There cometh a woman of Samaria to draw water : Jesus saith 
 unto her, Give me to drink. 
 
 V. 5. Svchar] Siic/iar. This city occupied the site of the ancient Shechem 
 or Sychem, a city of Ephraim, beautifully placed between Mount Ebal and Mount 
 Gerizim. It survives in the modern Nablous, a native corruption of the Greek 
 word Neapolis, ' New City.' The name Sychar is supposed to have been given 
 to it in contempt by the Jews, either from shaJiqer, ' falsehood,' as being the seat 
 
 • Ricli.ird Crash.iw's celebrated, though rather fanciful epigram, will be read with interest by 
 all who accept this wondrous sign : — 
 
 l/ni/e rubor 7iestrh et non sua purpura lymfikU .' 
 Qttie rosa mira/ites taiii nora viutat aquas i 
 Numen, coiitiTif! fripsens, ci\i;noscite tiumen, 
 Nymplia pudica Deum vidit, et erubuit. 
 
 Whence the strange purple this pale water shows? 
 What rose so fresli has touched It till it glows? 
 A Power Divine, ye guests, discern ! — be hushed, — 
 The modest maid has seen her God and blushed. 
 
JOHN, VI. 12. 
 
 309 
 
 of the false worship of the Samaritans ; or from shikkor, ' drunkard,' in allusion to 
 Isa. xxviii. 17, where the drunkenness of the then inhabitants is vividly portrayed. 
 
 V. 6, Now Jacob's well was there] £efi de ekci pccgce ton /akol>, 'Now 
 a spring of Jacob was there.' IWi;tr signifies a 'source,' 'spring,' or 'foun- 
 tain'; but in ver. 11 the word for ' well' — ' the well is deep' — \-i plnrar, ' a pit.' 
 The phrcar was dug round the ptVi^ee, and usually lined with masonry, for the 
 better preservation of the water. Jacob's well still remains ; and though in 
 Maundrell's time it had five feet of water, it is now dry, — most likely because the 
 ancient spring has been choked up by accumulations of rubbish. The well's 
 diameter is about three yards, its depth thirty-five. 
 
 V. 7. Give me to drink] The Lord was weary and thirsty, and He did not, 
 like many of those who bear His name, despise the best beverage lor man. 
 
 Chapter IV. Verse 10. 
 
 Jesus answered and said unto her, If thou l<newest the gift of God, 
 and who it is that saith to thee, Ciive me to drink ; thou wouldest 
 liave asked of him, and he would have given thee living water. 
 
 Living water] Chrysostom's comment upon this phrase is felicitous : — " The 
 grace of the Holy Spirit. For as the water which descends from heaven nourishes 
 and vivifies, and though it be of one kind, operates in various ways, — is snow- 
 white in the lily, but dark-coloured in the narcissus, blushes in the rose, is purple 
 in tlie violet, is sweet in the fig, but bitter in the wormwood ; so also the Divine 
 Spirit, wliich descends from heaven, nourishes and vivifies the soul, and though of 
 one kind, exerts its power and efficacy in various ways." 
 
 Chapter IV. Verse ii. 
 
 The woman saith unto liim, Sir, tliou hast nothing to draw with, 
 and the well is deep : from whence then hast thou that living water ? 
 
 Nothing to draw with] Oitte antleetua ecfieis, 'a bucket thou hast not' 
 Thevenot says that ' travellers provide themselves with small leathern buckets, 
 because the wells in those parts are furnished with no apparatus lor drawing.' 
 
 ■ ; 1! 
 
 n 
 
 interest by 
 
 Chapter VI. Verse 12. 
 
 When they were filled, he said unto his disciples, Gather up the 
 fragments that remain, that nothing be lost. 
 
 Having miraculously illustrated the Divine beneficence, the Lord now inculcates 
 the practice of an economy no less Divine. The fragments of this bountiful feast 
 were not to be wasted. There was need of them elsewhere, therefore they must 
 be preserved. He would have His disciples comply with the principle of His 
 Father's government, under which nothing is lost. And if God is bountiful to 
 mankind now, it is not that they may abuse, but utilize, His manifold gifts. Iq 
 
M ■ 
 
 3»® 
 
 JOHN, XIX. 28 — 30. 
 
 Attr pftr\wcuon of strong drink, however, tlicre is a waste of food so prodigious as 
 fsSfMiy to be credible [see Note on Gen. i. 29], and at radical variance with the 
 «Rattipl« and exhortation of the .Saviour on this occasion. lie increased the supply 
 (rfailwrient, — the manufacture of strong drink decreases it; he commanded that 
 *9tV^n<zbc lost,' and an observance of this command would arrest at once the 
 Aijjuwations of every distillery, brewery, and wine factory, — never to be resumed. 
 
 
 Chapter VII. Verse 37. 
 
 Iiui ehe Ia.st day, that great rfay of the feast, Jesus stood and cried, 
 swjmg. If any man thirst, let him come unto me, and drink. 
 
 TppaT r.RRAT PAY OF THE FEASx] The eighth day of the Feast of Tabernacles. 
 
 JjtT FfiM COME UNTO ME, AND drink] The 'truth and grace' which pre- 
 (twuoently came in Jesus Christ was here offered to the people under the figure of 
 flosfttv, that peerless physical blessing of a Fatherly providence. The use of the 
 ft^we on this occasion may have been prompted by a solemnity called ' the pour- 
 11*3; (Wit of water,' practised by the Jews on this chief day of the feast, when they 
 MM * golden vessel from the pool of Siloam, brought it into the temple with 
 «t«)ad of trumpet and other ceremonies, and poured it out upon the altar before 
 i!ii* Lord with expressions of the liveliest joy. 
 
 Chapter XV. Verse i. 
 I am the true vine, and my Father is the husbandman. 
 
 tr nrfcr the figure of the real or true vine (hee ampelos hee aleethinee), Jesus 
 Saiiibates the relation which He sustains to all Ilis disciples, the 'branches,' and the 
 'iHnii'icfCT of th'' works, the 'fruit,' they are expected to bear — and certainly will 
 H*«ftt so long aj they retain, in the exercise of their freedom, a vital participation in 
 JSift g^^ace, the sap by which all fruitfulness is promoted. Those who imagine tha 
 «!l<«l*iners cannot enter into the beauty of this figure because they renounce in- 
 toNicsting liquors, are ignorant of the reason of this renunciation. It is because 
 (Sp«7 value the fruit of the vine so highly that they object to its degradation into an 
 iw*<««tcating drink. The ripe and luscious grapes are an appropriate and striking 
 i«eiW«in of the good works resulting from union with Christ, just as the fermented 
 litttidft: of the grape is an appropriate and striking emblem of the moral corruption 
 fl»tos&v unless purged away, works only death. 
 
 Chapter XIX. Verses 28 — 30. 
 
 is> After this, Jesus knowing that all things were now accomplished, 
 itoj the scripture might be fulfilled, saith, I thirst, ag Now there was 
 «&tl a vessel full of vinegar : and they filled a spunge with vinegar, and 
 jjiwi // upon hyssop, and put it to his mouth. 30 When Jesus there- 
 ifoiTifi: had received the vinegar, he said. It is finished : and he bowed 
 Haiii Bvcad, and gave up the ghost. 
 
JOHN, XIX. 28 — 30. 
 
 311 
 
 V. 28. Might be fiilfim.ed] Codex Aleph rtaAs plardlhee, 'might be fulfilled,' 
 instead oi teleioC/ite, 'might lie completed.' 
 
 V. 29. Now THERE WAS SET A VESSEL FULL OF VINEGAR : AND THEY FILLED 
 A SPUNGE WITH VINEGAR, AND PUT IT UPON HVSSOP] Skeuos Otin ekeito OXOtl.t 
 mesfon, oi de plcesantes spoiigon oxons kai hussopo perithentes, 'a vessel then was set 
 down full of vinegar : now they filling a sponge with vinegar and placing it round 
 hyssop.' Codex Aleph reads, skeuos de ekeito oxous tneston: spongon oun mcston 
 oxous kai hussopn perithentes, ' now a vessel full of vinegar was set : and having 
 jilaced round about hyssop a sponge then filled with vinegar.' Codices A and 11 
 adopt the same reading, except that they omit the kai, 'and,' before hussopo, 
 ' hyssop. ' 
 
 [For Kxposition sec Note on Matt, xxvii. 48.] 
 
 
 d}} 
 
 ! SI 
 
 
 I II 
 
 Ft 
 
 
THE ACTS OF THE APOSTLES. 
 
 1 
 
 m 
 
 'SI 
 '^1 
 
 Chapter II. Verses 13 — 15. 
 
 13 Others mocking said, These men are full of new wine. 14 But 
 Peter, standing up with the eleven, lifted up his voice, and said unto 
 them, Ye men of Judcea, and all ye that dwell at Jerusalem, be this 
 known unto you, and hearken to my words : 15 For these are not 
 drunken, as ye suppose, seeing it is l)i/i the third hour of the day. 
 
 V. 13. Others mocking said, These men are full of new wine] Hderoi 
 de dia chleiiazoittcs elc^on, hoti _c;lciikous meiih'stuinenoi cisi, * Ijut otliers jccrinc; right 
 out, said that they (the disciples) were fdlcd \\\\.\\ glcukos (sweet-wine).' * Wiclif's 
 translation is, 'other scorned and seiden, For these men ben ful of mitsf.^ Codices 
 Aleph, A, B, and C read diachlcuazontes, but Bioonificld prefers the reading ot 
 some MSB. which omit tlie dia. Codex D has diccIiLitazon legontcs, 'jeered right 
 out, saying'; also, houtoi, ' these (men),' before tnemcstomciioi. 
 
 V. 15. For these are not drunken, as ye suppose] Oh gar hos hiimeis 
 hupolambanete vtet/iuousin, ' for these are not surcharged (with gleiikos) as you 
 suppose.' Codex C reads, ou . , . »iM uOsi /i, ' ahould not be surcharged 
 (or drunken). 
 
 Seeing it is but the third hour of the day] Jlsfi gar hora tritee tees 
 heemeras, 'for it is the third hour of the day' (nine o'clock a.m.). Codex D 
 reads, ousees horas tritces tees hecmeras ge, ' it being the third hour of the day.' 
 
 Two questions spring from this narrative : — How is the slander of those who 
 mocked to be understood ? How is St Peter's rejoinder to be construed ? 
 
 I. The slander undoubtedly insinuated is the intoxication of those who ' spoke 
 with tongues'; nor is it necessary to consider whether the jeerers believed their 
 own insinuation. Possibly they did, for Pliilo, wlio lived at this time, says, in a 
 striking passage, that the most sober persons, 'abstainers,' when under the influence 
 of a holy inspiration, seem to others to be in a drunken state, and do indeed 
 exhibit some of the external appearances of vinous inel)riation. (On Drunk, s. 36.) 
 It is the form of the slander that occasions the difficulty, — ' These men are full qj 
 new wine.^ It has been objected to the A. V. translation oi gleukos that no new 
 
 * The following extract from Mr Macgresor's 'Thousand Miles in the Rob Roy Canoe' will 
 sufficiently indicate the popular meaning of the phrase 'new-wine, and establish the nature ancl 
 reality of the thing called ' sweet-wine' : — " At one of the great inns on the road, some NEW-wiNii 
 was produced on the table. It had been made only the day before, and its colour w.as exactly like 
 that of cold tea, with milk and sugar in it, while its taste was very liiscipus and swcei. This 
 ' new-wine ' is sometimes in request, but especially among tlio women ;Zech. i.t, 17J." — P. 215, 
 Second Edit., 1866, 
 
THE ACTS, II. 13—15. 
 
 313 
 
 ,ES. 
 
 ' spoke 
 ed their 
 xys, in a 
 nfluence 
 
 iiidec'-l 
 s. 36.) 
 
 full qf 
 
 \ 
 
 
 wine could have been obtained at Pentecost, a month or two before the early 
 vintage; and there is force in the ol)jcction, since, though grapes could be kept 
 from vintage to vintage for any special purpose, it is not likely that they were 
 extensively used for the production of new wine. Glenkos literally means 'sweet' 
 (oinos, 'wine,' being understood), and 'sweet wine' — the juice of the grape pre- 
 served in all its original sweetness — could be obtained at any season of the year. 
 That f;leiikos was a term specially descriptive of the juice of the gr.ipe in an unfer- 
 mentcd state, and answered in Greek to the Latin innstum, is certain [sec Prel. 
 L»is.]. 
 
 (i) It is clear \}a7Aghuho^ {homglttkns, 'sweet ') primarily denoted sweet juice that 
 had not undergone any change sucli as fermentation, whereby the saccharine matter 
 is converted intoalcohol and carbonic acid gas. Suidas, the etymologist, actually 
 defines it ^%toapostalas;matces staphiilees prinpateelhee, 'tlie droppings of the grapes 
 before they are trodden.' As apjjlied to grape-juice newly expressed, it corre- 
 sponded to the Hebrew ahsis, and in a Hebrew translation of the Greek New 
 Testament it is here rendered by that term. Further, gleiihos was applied to wine 
 whose sweetness was conserved by straining tlie juice, bottling it, and keeping it at 
 a low temperature by boiling it to a jellied consistence and luscious essence. 
 
 (2) If, then (as is assumed), ^/cv^/vj- is here applied to wine wliich, tiiough sweet, 
 was also fermented, we have an example of what is denied by some careless writers, 
 — that the same term can be applied to an intoxicating article as well as to a natural 
 and non-intoxicating substance ; and if a specific term like glcukos could be used 
 thus comprehensively, how confidently may the same be predicated of a generic term 
 like oinos ! 
 
 How then, it may be asked, could the mockers, wishing to charge the disciples 
 with drunkennc;s, accuse tliem of being filled with glen/cos? Why did they not 
 use the generic name oinos, which comprehended wine of all sorts, fermented and 
 otherwise ? 
 
 As to the difficulty proposed, two modes of solution have been suggested. 
 
 The first considers tliat glcnkos here retains its primary sense of sweet, unfer- 
 mented wine, and that the use of the word in that sense formed part of the mockery 
 connected with the charge. Ironical insinuations are always the most cutting 
 accusations, or at least are intended to be so, and constitute a mode of derision 
 often used by the most refined as well as by the coarsest minds. When, therefore, 
 certain men wished to exhibit their bitter animosity on the day of Pentecost, they 
 did so by the jeering exclamation, ' These men are full oi glenkos — sweet wine ! ' — 
 meaning, on the contrary, that they were full, not of glen/cos (unfermented wine), 
 but of some more potent drink. * To have said, ' They are drunk,' would have 
 been too blunt and direct a charge to suit the mockers; but to launch it in the 
 ironical shape of taking too much innocuous juice of the grape gratified alike their 
 malignity and self-conceit. Thus a really wise man may be mocked by being 
 saluted as ' Solomon,' a 'Solon,' 'a second Daniel come to judgment'; and the 
 word ' saint ' has often been derisively applied to men of whom ' the world was 
 not worthy.' 
 
 The second explanation does not extend the mockery to the phraseology, but 
 confines it to the charge of intoxication; and it accounts for the taunt — 'lull of 
 sweet wine ' — by the tendency of gleukos, when carelessly allowed to ferment, 
 rapidly to acquire an inebriating quality. Enough saccharine matter would remain 
 
 1:^ 
 -1 'i'fl 
 
 1 
 
 • A French writer, for example, accused Proudhomnie of being un buveur d'eaii, 'a water- 
 drinker,' really meaning the opposite — namely, ' brandy-tippler.' 
 
314 
 
 THE ACTS, XI. 28. 
 
 
 Ill 
 
 
 :l 
 
 ur.decomposed to permit an alcoholic gleukos to preserve its characteristic sweet- 
 ness; and as this sweetness would tempt to copious consumption, the results may 
 be forecast. Glenkos would thus answer to the Hebrew shakar, literally, ' sweet 
 drink,' but frequently applied to liquor which would intoxicate if freely consumed. 
 Iler.ce, too, the force of the expression, memestomenoi gleukous, 'filled full o^gleukos^ 
 implying, first, that, being luscious, a plentiful use of it was probable ; and that, 
 being partially fermented, a copious potation would be needed to insure the inebri- 
 ation of the drinkers. 
 
 1. The reply of Peter is a denial of the implicit charge of drunkenness, but the 
 form of his reply — ' These are not drunken, as ye suppose, seeing it is but the third 
 hour of the day'— has been adduced as an admission that the apostles were in the 
 habit of using some kind of intoxicating liquor. lie did not say, ' We never take 
 strong drink; we are abstainers, or Nazarites,' but he fell back upon the period of 
 the day when the false accusation was made as a sufficient refutation. The objec- 
 tion will not stand, for, — 
 
 (l) The apostle used the only argument adapted to the character of the mockers. 
 Had he said, 'We never drink at all,' the jeering rejoinder might have been, 
 ' Except upon the sly ! Men who get drunk are very apt to profess the strictest 
 sobriety.' To have appealed to personal character or habit would have been 
 useless, since both were already called in question ; but the aposlle meets them on 
 social grounds ; he retorts by an argumentum ad usuni, the force of which they 
 could not resist. He replies in effect, " On your orvn assumption that we drink to 
 excess oi gleukos, or something stronger, your inference is unreasonrble. It is now 
 but the hour of nine in the mornin^j, and you know that ' they that are drunken are 
 drunken in the night '; drunkards begin their debauches at night, and in the 
 morning are fit for nothing; or if they should ever assemble to drink so early they 
 do not break off at this time of day, but continue till wine inflames them. ' Such 
 a reply was just what the circumstances required, and more than the insincere 
 mockery deserved. 
 
 (r.) The inference that Peter tacitly admitted that he and his colleagues used 
 intoxicating drink, but not to an intoxicating excess, is wholly assumptive and 
 illogical, (a) He no more denied that himself and friends drank to excess than that 
 they drank at all; he simply showed that if they did, they would not be likely to 
 have done so at that early hour. Did he, then, tacitly acknowledge that the 
 disciples were accustomed to evening debauches': {b) The use of the word gle.ikos 
 by the mockers prevented an absolute denial of ill \xf* of wine, except Iv the 
 Nazarites; for the most rigid abstainer from intoxicating wine might freel) have 
 used innocent, uninebriating gleukos. (c) The conception that Peter and the early 
 disciples used intoxicating liquor as a bever.v^e, is in opposition to the ancient 
 tradition which assigns to Peter and the Lord's brethren a strong sympathy with 
 the regimen of the Nazarites and Rechabites. Eusebius quotes Ilegesippus as 
 testifying that St James, the Lord's brother, and author of die General Epistle, 'did 
 not drink wine or sicera ' (oinon kai sikera ouk cpien). Tr.nct s of (his influence are 
 very perceptible in Peter's First Epistle, i. 13; iv. 3, 7; v. 8; anii in the Second 
 Epistle, i. 6. [Sec Notes on those texts.] 
 
 Chapter XI. Versf j8. 
 
 And there stood up one of tliem named Agnlms, and signified l)y 
 the spirit that there should be great dearth throughout all the world : 
 which came to pass in the days of ( laudius Cxsar. 
 

 
 Stic sweet- 
 
 i 
 
 csults may 
 
 i' 
 
 lly, 'sweet 
 
 
 consumed. 
 
 
 o{gleu/cos,'' 
 
 
 and that, 
 
 
 the inebri- 
 
 i 
 
 1=! 
 
 \ 
 
 THE ACTS, XIX. 23—28. 
 
 315 
 
 This Claudius (who succueded Caligula) reigned as Emperor of Rome a.d, 
 41 — 54. He was grossly intemperate. Suetonius says of him that he scarcely 
 ever left the table till he had thoroughly crammed himself and drunk to intoxica- 
 tion, and would then immediately fall asleep lying upon his back, with his mouth 
 open. 
 
 Chapter XVIL Verse 29. 
 
 We ought not to think that the Godhead is like unto gold, or 
 silver, or stone, graven by art and man's device. 
 
 'Art' {technr^ an 'device' {euthiimecsis). This is an apostolic distinction 
 which the modern advocates of drinking frequently strive to ignore. ' All things 
 are from Gq^S^i, pcnver, therefore all things are God's creatures'' ! It is a kind of 
 logic that proves far too much, and will lead to very immoral conclusions. Common 
 sense tells us that idols, instruments of torture, lascivious statues, immoral books, 
 and alcoiiolic drinks, cannot exist save by derived and Divine /c;rt'^;', but conscience 
 equally tells us that as their qualities are the result of theiryi?;-/;/, and their form the 
 result of ^mail's art and device,' man is responsible for their ^jr/j'/'t'«(r(r as well as 
 their use ; and it is virtual blasphemy to attempt to vindicate either their 'manufac- 
 ture ' or their ' use ' by calling them God's ' creatures.' It is not less an abuse of 
 language and common sense to confound 'matter' with 'form,' 'power' with 
 •use,' and the products of ' natural growth.'' (as sugar) or of 'creation' (as iron or 
 gold) with the jjroduuts oi art, resulting from the fermentatijn of the one, or the 
 melting and moulding of the other. [See Note on chap. xix. 23 — 28.] 
 
 Chapter XVIII. Verse 18. 
 
 And To.. I aftrr this tarried t/ictr yet a good while, and then took 
 his leav^ of Jie brethren, and sailed thence into Syria, and with him 
 Prihcillr and Aquila ; having shorn his head in Cenchrea : for he had 
 a v.v. 
 
 A vow] Eucheen. Some regard this as a Nazarite vow; others as a civil vow, 
 not unusual among Jews and (jentiles. A;, to the question, who had taken this 
 vow ? some commentators refer it to Aquila, owing to the peculiar order of the 
 words ' Priscilla and Aquila,' but Paul is generally considered to be indicated by 
 the historian Luke. 
 
 Chapter XIX. Verses 23—28, 
 
 83 A.nd the same time there arose no small stir about that way, 
 84 For a certain man named Demetrius, a silversmitli, wliicli made 
 silver shrines for Diana, brought no small gain unto the craftsmen ; 
 aj Whom he called together with the workmen of like occuiialion, and 
 said. Sirs, ye know that by this craft we have our wealth. 3A More- 
 over ye see and hear, that not alone at Ephcsus, but almost through- 
 out all Asia, this I'aul hath persuaded and turned away much people, 
 saying that they be no gods, which are made with hands : a? So that 
 
^9 
 
 3i6 
 
 THE ACTS, XXIV. 1 6. 
 
 i? 
 
 n.">t only Ihis our craft is in danger to be set at nought; but also that 
 the temple of the great gocUless Diana shoukl be despised, and her 
 mognificence should be destroyed, whom alt Asia and the world 
 worshippeth. j8 And when they heard these sayings, they were full of 
 wrath, and cried out, saying. Great is Diana of the Ephesians. 
 
 Demetrius and bis fellow-craftsmen, who made 'silver shrines' — i.e. small 
 models of the celebrated temple of Ejjliesus, — were zealously stirred up against 
 Paul and his Christiriu doctrine when the prospect of diminished gain was present 
 to their minds. Demetrius admits as much (ver. 25) ; and thouL;li we smile at the 
 devotional gloss which he bestows (ver. 27) on the worldly motive that sways his 
 words and rctions, we knov that his cant is paralleled in our own day by the 
 mawkish pretences of patrioti .n, and appeals to Divine bounty and Scripture texts, 
 ad-pnccd by the manufacturers and retailers of intoxicating liquor. Were they 
 candid, they would say witii Dcmetriub (ver. 25), ' By this craft we have our 
 wealth,' and leave it there. It may be true that as the Ephesian silversmiths 
 believed in Diana, so British brewers believe in the virtues of strong drink ; but it 
 is not true that they would engage in the ministry of Bacchus except for the profits 
 of the occupation. 
 
 I 
 
 I 
 
 k 
 
 1 
 
 i. 
 
 Chapter XXI. Verses 23, 24, 26. 
 
 S3 Do therefore this that we say to thee : We have four men which 
 have a vow on them ; 24 Them take, and purify thyself with them, 
 and be at charges with them, that they may shave i/icir heads : and 
 all may know that those things, whereof they were informed concern- 
 ing thee, are nothing ; but that thou thyself also walkest orderly, and 
 keepest the law. ... 26 Then Paul took the men, and the next 
 day purifying himself with them entered into the temple, to signify the 
 accomplishment of the days of purification, until that an oft'ering 
 should be offered for every one of them. 
 
 That this eiuhec was a Naznrite 'vow' is the opinion of most expositors. 
 Wetstein has quoted passages from the Rabbins to show that it was customary for 
 the wcaltliier Jev/s to assist their more indigent brethren who had taken this vow, 
 by bearing the expense of the sacrifice with which the vow ended ; and those who 
 did this Ijecame, for the time being, partners in the vow. That Paul should have 
 acted on the sugi^estion of the other apostles was in harmony with his great prin- 
 ciple to make himself the servant of all in order that the Gospel might have fr^j 
 course and be glorified. To his large, generous heart, how petty would have 
 seemed the common objections against the practice and promise of total abstinence, 
 because of their supposed ' binding' character ! To be bound by a sense of duty is 
 honourable in all, and in the service of humanity the enlisted soldier is a volunteer 
 of the noblest order and the highest distinction. 
 
 Chai'Ter XXIV. Verse 16. 
 
 And herein do T exercise myself, to have always a conscience void 
 of oftence toward (jOiI, and toioaid men. 
 
 % 
 
THE ACTS, XXIV. 25. 
 
 317 
 
 void 
 
 Tlie word translated ' exercise ' is asko, ' to work up ' — ' to perform with care,' — 
 and hence was used to denote the bodily exercise or training of athletes, and, in a 
 figurative sense, the regulation and direction of the mind. From the noun as/cet/c'cs 
 came our 'ascetic,' which, by ignora-.it writers and careless speakers, is applied 
 indiscriminately as a term of reproacV: against persons who lead a viser and more 
 careful life than themselves. 'J'he early Christian writers applied the term, in a 
 pious sense, to those who gave themselves up to spiritual exercises and engagements. 
 St Cyril, of Jerusalem, calls the prophetess Anna, named in Luke ii. 36, 37, 
 ' a most religious ascetic ' [askcetria eulahcstatcc). Dr Eadie, giving this reference 
 m his ' Ecclesiastical Cyclopedia,' adds, " In the primitive ages such as ,jretcn(led 
 to this title were men of active life, living in society, and differing from the rest of 
 mankind only in tlieir exact adherence to the rules of virtue and forbearance 
 inculcated in the Goi;pel." A false asceticism undoubtedly sprung up early, which 
 has been confounded, by shallow readers, with the still earlier practice. The 
 charge of asceticism (in a bad sense) levelled against the Temperance system, is 
 wholly unfounded, and simply proves the ignorance or prejudice of the accusers. 
 Tlie abstainer from intoxicating liquors does not imitate the false ascetic, wlio ciits 
 himself off from all physical and social enjoynent ; on the contrary, by his 
 abstinence he seeks so to exercise himself, in a virtuous and rational self-control, 
 that h's possession of all truly good things may be enlarged, and his enjoyment of 
 them intensified and prolonged.* 
 
 Chapter XXIV. Verse 25. 
 
 And as lie reasoned of righteousness, temperance, and judgment to 
 come, Felix trembled, and answered. Go thy way for this time \ when 
 I have a convenient season, I will call for thee. 
 
 Ok TRMi'KRAXCi:] Eukratcias, ' of self-restraint.' Wiclif has ' chastite,' which 
 is followed by the Rheims version, but Tyndale and the other old versions have 
 ' temperauncc. ' F.iikratcia, from eukratcuomai, ' to have self-command,' denotes 
 the government of the api^etiles and passions. Xenophon's dciinition of the^;//J';vi/<'<'j 
 is very hapjiy (' Memorabilia,' iv. 8), — Eiikratces dc Itostc mccdrpote proairc'stliai to 
 /uwih'ii aitti ton l>t\'tionos, ' but he is temperate who on no occasion prefers what is 
 merely pleasant to what is l)etter. '+ The English word 'temperance' is derived 
 
 • Hr J. S. Howson, in his ' Lectures on the Char.icter oC St Par.!,' rem.niks (p. 131) : — "The 
 forni:iti(in of a Christian character without self discipline is impo:,sible. No dnuht the highest 
 firm uf virtue is spontaneous hal'it. Vet who will dare to say chat his pood liahits are built U])? 
 ll.ippy is he who has a coniforiable assiuance that his bad haljits are totterins to their fall. 
 Never was Christianity, in a.iy of its ])hases of which we have yet h.id experience, really efficient 
 without the jiresence of an ascetic clement." And in n footnote he adds, ''There seems to me 
 ground for very serious regret that the word ' asicticism ' has not retained with us, as it has in 
 (iermany, its old signification of practical Christian self-discij-line. In arguiiig on^ e on this sub- 
 ject with a clergyman a thoughtful and well-educated man', I found that his opinion was largely 
 inlluencea by his impression that ascetic was derived from acituin vinegar)." 
 
 t This definition is expanded by Milton in his 'Comus,' w'lere the lady exclaims, — 
 ' That which is not pood is not delicious 
 'J'o a well-governed and wise a|)petitc.' 
 The temperance which rejects what may be pleasant to the i.ppctitc, but not pood, brinps with it, 
 in dm; lime, an aviTsion to what was once loved. This refcnn of the appetite beginning with its 
 restraint, is the crown of physical temperance: self-denial s consunmiated and ab'-orbed in self- 
 cratitic.iiion. Temperance and asceiii ism have a superficial esemblance uhich has deceived many, 
 but the dillerence is raitkal ; for while asceticism seeks the emaci.ition of tin- |)hysical nature, 
 temperance aims at its most vigorous development, wliieh can only be realized by the observanca 
 of pnysicul laws, including the rejection uf all Uelctcriuus drinks. 
 
3i8 
 
 THE A.CTS, XXV. 10. 
 
 ^i: 
 
 
 1 1 '. 
 
 
 
 directly from the Latin temper aiitia, the root of which, as of temp-us, temp-liim, is 
 found in tlie Greek teind, temnd,lci>ipd, 'to cut off Hence teiiiperantia (temperance), 
 as a virtue, is the cutting off that wliich ought not to be retained, — self-restraint 
 from, not in, the use of whatever is pernicious, usele=3, or dangerous. This 
 etymology is an adequate vindication of the application of the word ' temperance ' 
 to the practice of abstinence from all intoxicating liquors, as being a cutting-off of 
 those articles of diet that are best put away, and as the swiftest, simplest, and otjly 
 effectual method of cutting off the intemperance that devastates the land. Prior to 
 the Temperance reform, owing to the growth of diinking, the term 'intemperance ' 
 had acquired a special reference to the lavish use of intoxicating liquors ; and the 
 Al)stinence principle (first applied to ardent spirits, and afterwards extended to all 
 alcoholic liquors), being the direct opposite and antagonist of this intemperance — 
 as well as its sole cure and sure preventive, — was justly entitled to the Temperance 
 name. The Latin moderatio (from modei-or, 'to measure,' 'qualify,' 'temper,' 
 'rule') has much the same moral signification as teinperantia, lor true moderation 
 is such a measurement and tempering of ajjpetite by judgment and conscience, as 
 involves the non-use of what is u eless or hurtful, as well as the avoidance of all 
 injurious use of whatever is intrinsically good and useful. 
 
 Felix, a man addicted to licentious indulgence, was at this time living in adultery 
 with Drusilla ; he was also an unjust governor, and careless of all retribution, 
 except such as might emanate from the reigning Ca.'sar. When he invited Paul to 
 preach concerning the ' faith in Christ,' that bold and sagacious minister did not 
 dwell, as Felix had perhaps expected, on questions of theology, but seized the 
 opportunity to bring Christian truth into direct contact with his heart. The 
 apostle ' reasoned of righteousness, temperance, and judgment to come'; iind with 
 such power that the conscience of the sensual worldling was touched, and he 
 trembled as he heard. We learn from this, — 
 
 I. That preaching should be practical— and always may be so — even when deal- 
 ing with doctrinal subjects. From truths granted or assumed, appeals — not 
 declamatory, but pungent and searching — should be constructed, that the con- 
 science, enlightened and aroused, may do its salutary work, 
 
 1. That temperance, as a part of practical preaching, is not out of place in the 
 pulpit, and does not render preaching chargeable with a neglect of the gospel of 
 God's grace. So, also, as abstinence from intoxicating li(]uors enters into tem- 
 per.ance in its broadest sense, its advocacy comes within the legitimate range of 
 pulpit re.isoning and Christian exhortation. Circumstances will indicate when 
 specific practical duties may be most suitably enforced, — for we should study to 
 avoid giving offence, even when the whole truth is fearlessly published. The 
 hearer must be convinced that it is not himself, but his sins or errors that are 
 assailed, else the gateway of all moral influence — candid attention— will be fast 
 closed. Tact and good temper are never thrown away in conciliating those whose 
 conversion is desired. 
 
 Chapter XXV. Vf.rse ic. 
 
 Then said Patil, I stand at Cn2.sar's judgment seat, where T ought 
 to be jutlgcd : to llie Jews have I done no wrong, as thou very well 
 knowest. 
 
THE ACTS, XXV. 10. 
 
 319 
 
 The Cixjsar here referred to, also styled Augustus (chap. xxvi. 21, 25), was the suc- 
 cessor of Cl'.atlius, tlie infamous Nero, who reigned as Roman emperor A. D. 54—69. 
 In the early part of his career he was accustomed to visit taverns in disguise, and 
 then ramble about the city as a marauder. Finding this ' sport ' too dangerous, he 
 abandoned it, but his revels lasted, we are told by Suetonius, from mid-day to mid 
 night. Before him Paul appeared, and describes him as 'the lion' (2 Tim. iv. 17); 
 and well did he deserve the name, both because of his savage qualities, and because 
 he was accustomed, dressed up as a wild beast, to act in a vile and abominable 
 manner towards men and women tied to stakes in the arena. 
 
THE EPISTI.E OF 
 
 ST PAUL TO THE ROMANS. 
 
 
 f 
 
 i 
 
 Chapter VI. Verses 12, 13. 
 
 la T.et not sin therefore reign k-i your mortal body, that ye should 
 obey it in tl e lusts thereof. 13 Neither yield ye your members as in- 
 struments ot unrighteousness unto sin : but yield yourselves unto God, 
 as those that are alive from the dead, and your members as instru- 
 ments of righteousness unto God. 
 
 The apostle, without giving any countenance to the dogma that identified moral 
 evil with matter, earnestly enjoined a control of the bodily members necessary to 
 hinder them from becoming the 'servants of sin.' This control, if it is to be 
 effectual, demands the exclusion of whatever tends to convert those members into 
 •instruments of unrighteousness '; but who can name such an agency at all com- 
 parable to intoxicating drink ? Comparatively small quantities of these liquors 
 will often exert a distinctly vitiating influence, and their slightest sensible effect is 
 unfavourable to the perfect control of the animal by the spiritual nature. The 
 ordinary social use of alcoholics, as all experience attests, stimulates every irregidar 
 and depraved desire. Christian prudence cannot but approve the rejection of such 
 incentives to vice ; and if any one should say that they have not proved so to him- 
 self, he is bound to consider whether he may not have suffered so/zw loss without a 
 perception of it ; whether he is justified in riskiiti^ the many mischiefs that intoxi- 
 cating licpuirs are capable of inflicting ; and whether he acts advisedly and kindly 
 at least in sanctioning the use of articles by which so many persons around him 
 are tempted, betrayed, and undone. 
 
 CnAPTER XIII. Verses i, 3. 
 
 1 T.et every soul be subject unto the higher powers. For there is 
 no power but of God : the powers that be are ordained of God. . . . 
 3 For rulers are not a terror to good works, but to the evil. Wilt 
 thou then not be afraid of the power? do that which is good, and 
 thou shalt have praise of the same. 
 
 Most explicitly is it here affirmed that Civil Government is in its essence a Divine 
 institution, and entrusted by God with powers of prohibition and punishment tliat 
 
ROMANS, XIII. 10, 13. 
 
 321 
 
 NS. 
 
 ^e should 
 lers as in- 
 into God, 
 as instru- 
 
 ified moral 
 ecessar/ to 
 it is to be 
 mbers into 
 at all com- 
 ese liquors 
 )le effect is 
 ture. The 
 "y irregular 
 ion of such 
 so to him- 
 3 without a 
 Ihat intoxi- 
 ^nd kindly 
 round him 
 
 ■ there is 
 I. . . . 
 1. Wilt 
 )od, and 
 
 ;e a Divine 
 ment tliat 
 
 ought not to lie in abeyance where pn entible evil is concerned. True, Nero was 
 
 a monster ; yet the fact that even he was the legal head of the Roman empire did 
 
 not weaken the apostolic argument ; and in whatever degree representative 
 
 government is superior to arbitrary rule and tyranny, the moral authority of human 
 
 law becomes the more binding and exalted. But where any government permits 
 
 and sanctions pursuits that deprave, impoverish, and destroy its subjects by rvhole- 
 
 sale, it is neglecting its proper function, and frustrating those great ends of social 
 
 security and progress for which government, and society itself, exist. In the 
 
 patronage extended by the British Government to the traffic in strong drink, this 
 
 social anomaly and contradiction is seen upon a scale of colossal magnitude ; and 
 
 the enormous revenues (upwards of twenty millions of pounds annually) raised 
 
 from the manufacture and sale of alcoholic liquors make it the more needful that 
 
 this illegitimate connection should be exposed. The very least that should be done 
 
 under such circumstances is, that legally-defined districts should be enabled to 
 
 determine whether a business so anti-social in its results should be licensed and 
 
 tolerated. A local veto-power of this kind would permit districts to protest 
 
 against the national policy, while it would protect them against the consequences 
 
 of a legislation so caustically described by the poet Cowper : — 
 
 " Pass where we may, through city or through town. 
 Village, or hamlet, of this merry land, 
 Though lean and beggared, every twentieth pace 
 Conducts the unguarded nose to such a whifi 
 Of stale debauch, as makes temperance reel. 
 
 Drink and be drunk, then ! 'tis your country bids;— 
 Gloriously drunk — obey the important call ! 
 Her cause demands the assistance of your throats ; 
 Ye all can swallow, and she asks no more." 
 
 Chapter XIII. Verse 10. 
 Love worketh no ill to his neighbour : therefore love is the fulfilling 
 of the law. 
 
 Love, embodied in the Christian, will effectually prevent him ' working ill to his 
 neighbour,' whether by carrying on occupations that seduce and deprave, or by 
 extending his sanction to dangerous and evil customs. On the contrary, ' love is 
 the fulfilling of the law,' — viz. of that second department of the law which com- 
 prehends all a man's relations to his fellow-creatures. As love is an ever-active, 
 ever-operative principle, if it does not work evil, it works out the welfare of all 
 within its own reach ; and it does this not least by removing from their path all 
 that can delude and betray. To this love the Temperance cause appeals for aid 
 in the war against the causes of intemperance, whether residing objectively in the 
 properties of strong drink, and in its general circulation and public sale, or sub- 
 jectively in the fallacies and false tastes excited by its consumption as a beverage. 
 Love cannot behold without grief the ravages of intoxicating liquors ; and when 
 enlightened as to the true nature of such drinks, it must prompt to efforts for their 
 exclusion from the home, the place of public concourse, and the Church of Christ. 
 Love will ever do, as well as desire, what is best for the cure and prevention of 
 intemperance. 
 
 Chapter XIII. Verse 13. 
 Let us walk honestly, as in the day ; not in rioting and dninken- 
 ness, not in chambering and wantonness, not in strife and envying. 
 
 Y 
 
 
I 
 
 322 
 
 ROMANS, XIV. 13. 
 
 m ! 
 
 i 
 
 
 Honestly] Euscliccmottosy 'becomingly' (froni«<, 'well,' and i-(r//^tv//«, 'deporl- 
 ment ' or 'condition '), := in a manner well-suited to moral obligation and Christian 
 character. 
 
 Not in rioting] Mee Jwmois, 'not in revelries.' Wiclifhas 'not in superflue 
 feestis.' Tyndale and Cranmer have 'not in eatynge ;' the Geneva V., 'not in 
 glotonie;' the Rheims V., 'not in banketings.' Comus, the god of revelry, is 
 represented as a young man wearing a gailand, and with a torch falling from his 
 hand, or burning his side, as he lies in a drunken sleep. The komos was either a 
 festival in his honour, or a private feast, when the revellers were accustomed to 
 sally out after supper, attired as bacchanals, and behaving themselves as such. 
 
 And drunkknness] Kai ntei/mis, 'and in intemperances' — all intemperate 
 indulgences of the appetite, whether in food or drink, whether attended by 
 intoxication or not. A great error is committed by those who regard ' dnuiken- 
 ness,' in the scriptural sense, as synonymous with mad or helpless intoxication. 
 Philosophy likewise teaches that the sin of drinking is not in the mere physical 
 degree of disturbance, but in the motive— m the relation of the mind of the 
 driijker to the law of God. Another apostle taught that he who breaks one law 
 bre, ks all, so far as God is concerned ; and it is a mere commonplace that the 
 law of honesty is ecjually violated in stealing a penny as in stealing a pound. 
 Drinkiir^ for picasun', in Jcjiaiice of iicai and fitness, is the essence of the vice oj 
 drunkenness. 
 
 Chapter XIV. Verse 13. 
 
 Let us not therefore judge one another any more : but judge this 
 rather, that no man put a stumbUngblock or an occasion to fall in his 
 brother's way. 
 
 A STUMBUNGBLOCK] Proskoiiu)ia, 'a stumbling' = a cause of stumbling. 
 Codex B omits this vord, and Codex C, instead of proskomma, reads proskosma. 
 Wiclif has ' hirtynge. ' 
 
 Or an occasion to fall] Ee skandalon, 'or snare' [see Note on Matt. v. 
 30]. The meaning of the passage is, that Christians are not hastily to pass judg- 
 ments upon one another, and are to be exceedingly careful not to do aught that 
 may cause a brother to fall or be ensnared. Whether this command has any appli- 
 cation to the drinking customs of our country must depend upon the reply to the 
 question — whether these customs do prove a stumblingblock and snare to Christian 
 brethren. If they do— and he must be strangely ignorant who should deny it, — 
 any sanction of the customs must be at variniice with the apostolic precept. Nor 
 is it any excuse to say, ' Such customs are not causes of evil to »/<>,' for it is not for 
 his own sake, but for his brother's, that the Christian is here enjoined to be dis- 
 connected from stumblingblocks and snares. The danger to others is to be as 
 carefully avoided by him as if it were danger to himself. In this, as in all respects, 
 he is to do to others as he would wish them to do to him, were their circumstances 
 mutually reversed. If he is to be willing to ' lay down his life for the brethren,' 
 the least he can do for them is not to bring them, by aci of his, into temptation 
 and transgression ; yet, to carry out this negative principle of Christian fraternity, 
 there must be thoughtf\dncss and intelligence ; for evil, wrought by ignorance and 
 inconsideration, is not wrought without sin to the unintentional doer. If he who 
 
ROMANS, XIV. 14 — 17. 
 
 323 
 
 un, 'deport- 
 iid Christian 
 
 in superflue 
 v., 'not in 
 f revelry, is 
 ng from iiis 
 vas either a 
 lustomed to 
 s such, 
 intemperate 
 ttended by 
 [ ' drxuiken- 
 iitoxicatioii. 
 ;re physical 
 lind of the 
 ks one law 
 ce that the 
 J a pound. 
 '" t/ie vice oj 
 
 •will not ' know to do good ' is not innocent, still less is he blameless who doai 
 evil because he will not ^ learn to do well.' 
 
 udge this 
 fall in his 
 
 stumbling. 
 proskosma. 
 
 in Matt. V. 
 
 pass judg- 
 
 aught that 
 
 any appli- 
 
 eply to the 
 
 Christian 
 
 deny it, — 
 
 ;ept. Nor 
 
 t is not for 
 
 to be dis- 
 
 to be as 
 
 11 respects, 
 
 lumstances 
 
 brethren. ' 
 
 emptation 
 
 fraternity, 
 
 )rance and 
 
 If he who 
 
 Chapter XIV. Verse 14. 
 
 I know, and am persuaded by the Lord Jesus, that there is nothing 
 unclean of itself : but to him that esteemeth any thing to be unclean, 
 to him it is unclean. 
 
 The apostle is not discussing the qaestion wheuier some things are unfit for food. 
 He is proceeding on the supposition that this fitness exists, and tlien affirms that 
 there is nothing koinon, 'unclean,' of itself: in other words, that cercnionuil un- 
 cleanness, however defined, is not identical with ww-a/ uncleanness ; consequently, 
 that no moral guilt is contracted by the use of food. Yet he allows that if even 
 food is regarded as unclean by any one, it becomes to him unclean in such a 
 sense that he would contract guilt by using it, seeing that he would be doing what 
 he believed was an unclean action. 
 
 Chaiter XIV. Verse 15. 
 
 But if thy brother be grieved with thy meat, now walkest thou not 
 charitably. Destroy not him with thy meat, for whom Christ died. 
 
 The argument of the apostle maybe thus paraphrased: — "No food (properly 
 so called) is unclean, but if on account of food {broma) — that is, any particular 
 kind or preparation of food (ia the A. V. ' thy ' is aptly supplied) — thy brother is 
 grieved— feels distressed or aggrieved by it as unclean, — now walkest thou not 
 charitably, if thou puttest it in his way and temptest him to eat it. Do not with 
 thy food destroy him for whom Christ died. If he transgresses liis conscience, and 
 so falls away through your example, you will be chargeable with his loss, though 
 you never intended it. " How affecting is the apostle's appeal! — "Let not your 
 meat be his destruction to whom the Lord has given His body as spiritual meat 
 and His blood as spiritual drink. If Christ died for him, you ought to abstain — 
 in his presence at least — from the meat which to him is unclcfm." 
 
 Chapter XIV. Verses t6, 17. , 
 
 16 Let not then your good be evil spoken of: iv For the kingdom 
 of God is not meat and drink ; but righteousness, and peace, and joy 
 in the Holy Ghost. 
 
 Yoii, continues the apostle, may partake of such food with a good conscience, 
 but if your act is liable to be evil spoken of {blasphccmcistliu, 'blasphemed '), and is 
 an act not positively required by Christian duty, leave it imdoue. Your personal 
 benefit is small, the injury to the cause of Christ may be great. "The kingdom of 
 Clod is not meal and drink {brosis kai posis) ; but righteousness, and peace, and joy 
 in the Holy Ghost." Neither directly nor indirectly ought ' what shall we eat ? 
 to be balanced in the scale with what concerns the advancement of the Divine 
 kingdom upon earth. 
 
324 
 
 ROMANS, XIV. l8— 21. 
 
 ■i 
 
 iiij 
 I 
 
 i 
 
 ■ i 
 
 I ii 
 
 Chapter XIV. Verses 18—20. 
 
 •" For he that in these things serveth Christ is acceptable to God, 
 and approved of men. 19 I^et us therefore follow after the things 
 which make for peace, and things wherewith one may edify another. 
 a» For meat destroy not the work of God. All things indeed are 
 f*«ire • but // is evil for that man who eateth with offence. 
 
 i 
 
 Instead of />« tculoia, 'in these things,' all the chief MSS. read en touto, *in 
 iflUSi.* Ife who in this manner serves Christ — by making questions of food sub- 
 (Wdinnte to spiritual things — is acceptable {euarcstos) — well-pleasing to God, anil 
 " stppnwed of men' {dokiinos tots anthidpois), — approves himself to men as being 
 what he professes, i. e. spiritually and not carnally minded. Let us then follow 
 ^tiu^k^men) — pursue — ' the things of peace,' the things that promote brotherly peace, 
 *AX\y\ the things of edification for one another' — things by which Christians build 
 i«\e another up in the strength and completeness of the Christian life. The idea 
 iMf a. 'building' suggests the reiterated appeal, — do not on any account destroy 
 ^4f(alud, dii^solve, or cast down) the work of God — the living workmanship of 
 Cl<rvi's Spirit — in the person of a Christian brother. The apostle then returns to 
 HRe thought expressed in vcr. 14, asserting the undeniable truth, that though a thing 
 iR pure {katharon) in itself, it becomes evil {kakoit) to the conscience of the man who 
 Jagavds it as such, and yet joins himself to it; so that good food is converted into 
 « it;in\hling [proskomma) — a cause of sin — to him who eats it while he considers it 
 *Tic!can. 
 
 Chapter XIV. Verse 21. 
 
 // is good neither to eat fllesh, nor to drink wine, nor any thing 
 whereby thy brother stumbleth, or is offended, or is made weak. 
 
 The apcistle had been alluding to the case of a Christian who considered 
 *4c:it offered to idols as having become polluted ; and he had been showing that 
 % inadvertently tempting him to eat such food, his fellow-Christians were eating 
 ftttdiaritably, and imperilling his salvation. He no",v proceeds to state the general 
 fvin/'ipl^ underlying this case, and all others of the same class. It is good (ka/on) 
 —morally beautiful or excellent, calculated to call forth the admiration of all 
 gpw«i beings— not to eat flesh (krea), nor to drink wine {oinon), nor " to do anything 
 % means of which thy brother stumbles, or offends, or is made weak " ; that is, 
 %" which his conscience is impaired, as would be the case if its dictates were 
 ^(■iheye.i. 
 
 Mo text has been more frequently and successfully quoted than this, on behalf 
 (5^ total abstinence from intoxicating liquors ; yet many objections to such an 
 a^jiiication of it have been taken from opposite quarters. 
 
 ^)^ponents have objected (i) that the apostle's reference was to a particidar 
 <Sfci!, and not to the question of abstaining from flesh or wine, as such, under all 
 <!&i<iumstances. True, but the principle is broad enough to include all circum- 
 «C*nc'*s and occasions, where the main point is involved — the stumbling and sin of 
 * tWither. The question is not what particular case St Paul had in his eye, but 
 w&«Chcr the principle he enunciates is applicable to the use of intoxicating liquors 
 
 \ 
 
ROMANS, XIV. 31. 
 
 325 
 
 are 
 
 as a beverage. If such use by Christians be a cause of transgression, the evident 
 and essential clement of moral comparison is established. 
 
 But it is objected [2) that the apostle limits his reference to the case where a 
 person offends his own conscience, and so contracts guilt by doing what he believes 
 to be wrong ; whereas those who are led into evil by strong drink are persons 
 generally who use it without moral hesitation or constraint. This plea, if granted, 
 does not cover the numerous cases (a) where abstainers are induced to take strong 
 drink, contrary to their sense of right, by the example (and even persuasion) 
 of others ; and {b) where many, who are doubtful whether it is right to use such 
 liquors, are moved to take them in compliance with surrounding usage, sustained 
 by men with a reputation for religion. Customs are almost omnipotent in their 
 influence over innumerable minds, and not least over those whose sensitive systems 
 are most endangered by strong-drink, who, in many cases, would gladly abstain, if 
 not discouraged by the opposite conduct of persons to whom they look up. But 
 the plea will not hold at all in the sense of the objector, for the argument of the 
 apostle is not based on the manner oi the offence, but on its existence; and his 
 conclusion is not limited to the avoidance of sin in one particular way, but extends 
 to its avoidance altogether. The great end is not realized save by abstinence from 
 everything that causes another to stumble, to do evil, and to become weak. 
 Reduced to its elementary form, the principle is nothing short of this, — Abstain 
 from what will produce or provoke sin in others. 
 
 It is objected (3) that the apostle restricts his reference to Christian brethren, and 
 does not affirm the duty of abstaining from what is a cause of sin to men in 
 general. Even with this restriction, the duty of general Christian abstinence, for 
 the sake of fellow-Christians who are in danger of being seduced from their 
 integrity by strong drink, is clearly deducible from this passage ; but who can 
 doubt that the spirit of the passage, the essence of the principle, is as applicable to 
 Christian behaviour in respect to men in general as it is to believers in particular ? 
 The special case before him necessarily restricted the apostle's application of the 
 principle to Christians who had a conscience against eating food offered to idols ; 
 but who that knows how he laboured ' to become all things to all men, that he 
 might save some,' can doubt that he would have applied the same principle to the 
 preservation of all men from vice and misery, especially from ^uch diffusive and 
 ever-deepening vice and misery as spring from indulgence in alcoholic liquors ? 
 Indeed, this more extensive application is made by the apostle himself in i Cor. 
 X. 32. See Note. 
 
 It is proper to notice an objection entertained by some Temperance advocates 
 to the common use of this passage as an argument for abstinence. "St Paul," 
 they say, "is confessedly pleading with the Christians of Rome, that they should 
 resign what was good in itself for the sake of the conscientious, though unfounded, 
 scruples of some of their own body ; and to make a corresponding appeal to 
 British Christians for abstinence from intoxicating liquors is to admit, what is con- 
 trary to fact, that these drinks are, like those meats, good in themselves, and that 
 abstinence is expedient only on account of the prejudices of abstainers, or because 
 of the weakness of those who cannot use them without going to excess. Neither 
 the advocacy nor practice of abstinence that rests on such a shifting basis of 
 expediency can itself be firm ; while positive error is encouraged by allowing men 
 to imagine that they are sacrificing a valuable article of diet when they are induced, 
 
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 often reluctantly, to abstain out of regard to the welfare of others." There is 
 sufficient plausibility in this statement to make it desirable that the Pauline argu- 
 ment from Christian benevolence should never be employed, except with a distinct 
 intimation that it is advanced without prejudice to the solid argument for absti- 
 nence, grounded on science and experience. Still, within its own limits, the 
 Pauline plea seems quite legitimate, and very forcible. It is so in relation to the 
 Christian objector to total abstinence, who denies the validity of other argimients 
 in "ts favour, since it meets him on grounds fron> which he cannot retreat It 
 virtually says to him, " Well, if you decline to examine the evidence of physiology, 
 if you refuse to admit all the other arguments on behalf of abstinence, you must 
 admit that the temporal and spiritual benefit of others is good and sufficient reason 
 why articles of even real utility should be cheerfully resigned ; for otherwise the 
 example of the Saviour is a visionary ideal, and all talk of self-denial nothing better 
 than hypocritical ' profession,' or self-deception." In dealing with Christian oppo- 
 nents, then, the Pauline principle is a valuable argumenfum ad hominem ; and 
 where the heart appealed to is imbued with a genuine Christian benevolence, such 
 an appeal, if intelligently apprehended, can hardly fail to be successful. 
 
 Chapter XIV. Verses 22, 23. 
 
 a» Hast thou faith ? have /'/ to thyself before God. Happy is he 
 that condemneth not himself in that thing which he alloweth. 13 And 
 he that doubteth is damned if he eat, because he cateth not of faith : 
 for whatsoever is not of faith is sin. 
 
 The apostle is here addressi;ig himself to one who asserts that he has ' faith ' in 
 the la'vfulness of eating what has been or may have been associated with idolatrous 
 rites ; and he advises, ' Have this faith to thyself before God,' for he is happy who 
 does not condemn himself — i. e. is not condemned by his conscience — in the thing 
 that he allows : but, on the contrary, he who ' doubts ' — he who exercises casuistry 
 (,ho diakrinomcnos), fearing evil in what he eats— is ' damned ' — /. e. is condemned • 
 (katakcl'ritai) — in eating, because he has no ' faith ' — or conviction — that what he 
 is doing is right; ' for whatsoever is not of faith is sin,' — sin to the doer, because it 
 is not done with a good conscience. The apostle does not say that whatever con- 
 science approves is right (for conscience may be perverted or misinformed), but 
 that what conscience does not approve cannot be right to the doer. False notions 
 of ' Christian liberty ' have induced a wide-spread, growing, and most perni- 
 cious fallacy on this subject. The claims of Truth are subordinated to the claims 
 of the individual conscience, with all its whims, defects, and narrowness ! People 
 refer constantly to their ' opinions,' as if they did not rest under the ultimate obli- 
 gation of referring their opinions to the fads and principles which are the only 
 possible evidence of their being true. Even philosophers like Grote go so far as 
 to make Truth into the varying perception of the percipient persons who ' trow ' 
 it, as if there were one truth for me and another for my neighbour! The Universe, 
 however, with its stern laws, vindicates the objective truth by punishing every 
 individual transgressor. // never accommodates itself to the ' opinions ' of man- 
 
 * This word will show the plain reader how very diflerent, because wider, is the andent ttie 01 
 it compared with the modern. It is like the word drunkeu' in this respect. 
 
ROMANS, XV. I — 3. 
 
 337 
 
 m 
 
 s anc-ent use 01 
 
 kind. Certainly, as St Paul argues, a man must follow his 07vn sense of right, but 
 no man has more enforced the solemn obligation of seeking the true Light, lest the 
 fancy of the Individual should be the t^nis fatuus of self-deception and of willing 
 defect. The bearing of this principle upon the use of intoxicating liquors is 
 manifest; for the light now shed on the nature and effects of such beverages must 
 increase the number of persons who cannot use them without misgiving ; and all 
 such persons should be impressed with the declaration that they cannot be other 
 than ' brought into judgment ' if, while in this state of moral indecision, they par- 
 take of inebriating drinks.* 
 
 Chapter XV. Verses i — 3. 
 
 1 We then that are strong ought to bear the infirmities of the weak, 
 and not to please ourselves. » Let every one of us please his neigh- 
 bour for his good to edification. 3 For even Christ pleased not 
 himself; but, as it is written, The reproaches of them that reproached 
 thee fell on mc. 
 
 Most beautiful and Christ -like is the exhortation of ver. i. Those who canno* 
 partake of any particular kind of food with a good conscience are to abstain, and 
 those who might conscientiously partake are not to do so if their example will be a 
 snare to others, for the strong {diittatoi, * the able ') ought to bear the infirmities 
 (ta asthencemata, 'the weaknesses') of the weak {/J« adtinaton, 'of the unable'), 
 and not to please themselves. How emphatically does this principle condemn 
 those who boast that they take intoxicating drink ' because they like it ' ! — ' because 
 they have a right to do what they please ' ! The true Christian's highest pleasure 
 consists in what is most acceptable to Christ and most useful to man ; so ' let 
 every one of us please his neighbour for his good i^eis to agathon, for the neighbour's 
 benefit) to edification' — to the building up of the Christian character and of the 
 Christian brotherhood as a Living Temple, all glorious with the beauty of holiness 
 and lovingkindness. ' For even Christ pleased not Hiniself.' As a man He had 
 appetencies which might have been innocently gratified, considered in themselves, 
 but they were not indulged — they were inflexibly and cheerfully restrained, — in 
 order that the work of human redemption might be triumphantly carried out. 
 How singular and suspicious, that while every day professed Christians are earnestly 
 pleading the example of our Lord for drinking what they like, we never hear of 
 their insisting upon His example of perfect self-denial I Yet the Lord Jesus is the 
 sublimest and most perfect exam^ le of self-denial the world has seen ; He pleased 
 not Himself sensuously, because He pleased His Father and Himself spiritually; 
 and in exact proportion as His professed followers are like Him, they will not 
 consult with flesh or fashion, with palate or custom, as to what should be done or 
 left undone. If this standard were honestly applied to the question of u^ing 
 intoxicating liquors, and if no more strong drink were to be hence.'"orward consumed 
 merely to please the Imver-stM, who can doubt that the habitual use of it would 
 rapidly disappear from the Christian world ? 
 
 • ' What is a person to do, if he is in as much doubt whether it is l.iwfid to .ibstain as he is 
 whetlicr it is lawful to drink t' Two answers may be given, — (i) that a question as to the lawful- 
 ness of abstinence can hardly arise, except on the score of health, and then the best information 
 must be sought ; and (2) that in a case of balanced doubts, the deciding motive may always lie 
 found by cstunating tlie kind of influence most likely to be exerted, by either course, upon domes- 
 tic, social, and religiouf life. 
 
 
 ;•■■ 
 
 
 n. 
 
I'l 
 
 THE FIRST EPISTLE OF 
 
 ST PAUL TO THE CORINTHIANS. 
 
 w . i 
 
 ifP M 
 
 Chapter V. Verses 6—8. 
 
 6 Your glorying is not good. Know ye not that a little leaven 
 leaveneth the whole lump? 7 Purge out therefore the old leaven, 
 thai ye may be a new lump, as ye are unleavened. For even Christ 
 our passover is sacrificed for us : 8 Therefore let us keep the feast, 
 not with old leaven, neither with the leaven of malice and wicked- 
 but with the unleavened Ifread of sincerity and truth. 
 
 ness 
 
 V. 6. A LITTLE leaven] Mikra zumee. Zumee, 'ferment,' answers to the Hebrew 
 seor. Wiclif has ' witen ye not that a litil sourdouy apeirith al the gobet ? ' (cor- 
 rupteth all the lump). 
 
 V. 7. As YE ARE unleavened] Kathos este azumoi, 'as ye are unfermented ' = 
 uncorrupted. Tyndale's version gives 'swete breed'; so Cranmer's and the 
 Geneva versions. 
 
 FoK EVEN Christ our passover is sacrificed for us] The words huper 
 heemon, 'for us,' are absent from all the ancient MSS. 
 
 V. 8. But with the unleavened bread of sincerity and truth] AlP en 
 azumois eilikrineias kai aleetheias, ' but with the unfermented (things) of sincerity 
 and truth.' 
 
 This passage may be appropriately compared with Luke xiii. 21, where the 
 penetrative and diflfusive influence of leaven is used as an emblem of heavenly truth 
 in its rapidity of operation j — here, ver. 6, the same qualities are ascribed to 
 spiritual error. But ver. 7, — 'Purge out therefore the old leaven,' etc. — answers 
 to the Saviour's warnings, and is founded on the well-known nature of ferment as 
 the product and producer of corruption. [See Notes on Matt, xvi, 6, 12, and 
 Luke xii. I.] Contact with evil is to be avoided, 'for a little leaven leavens the 
 whole lump,' if allowed to work unchecked ; — probably a proverbial saying, like to 
 the other, — 'Evil communications corrupt good manners.' But as this evil had 
 begun to work in the Corinthian Christians, they were to ' purge it out,' that they 
 might resemble an unleavened lump. Christ our passover {pascha = paschal-lamb) 
 is sacrificed; and as the ancient sacrifice was to be eaten with unfermented cakes 
 and bitter herbs, so must the great spiritual feast, in which the Lamb of God is set 
 forth as the food of the soul, be observed, not with malice and wickedness — the 
 leaven of the heart, — but with simplicity and truthfulness, the unperverted elements 
 of a genuine Christian disposition. 
 
1 CORINTHIANS, VI. 9 — II. 
 
 329 
 
 Chapter V. Verse ii. 
 
 But now I have written unto you not to keep company, if any man 
 that is called a brother be a fornicator, or covetous, or an idolater, or 
 a railer, or a drunkard, or an extortioner ; with such an one no not 
 to eat. 
 
 Or a drunkard] Ee methusos, 'or one who fills himself with drink' ^ a hard 
 drinker = a drunkard, but not necessarily a drunkard of the English type. The 
 habitual bibber was not to be regarded as a 'brother,' though he might wish to 
 pass as such ; nor was he to be associated-with in the festivities of the church. 
 Such persons were sure to be, as Jude afterwards describes, ' spots in their feasts 
 of charity,' and ought to be shunned, lest the contagion of their example should 
 breed a moral pest 
 
 Chapter VI. Verses 9— ii. 
 
 9 Know ye not that the unrighteous shall not inherit the kingdom 
 of God ? Be not deceived : neither fornicators, nor idolaters, nor 
 adulterers, nor effeminate, nor abusers of themselves with mankind, 
 10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extor- 
 tioners, shall inherit the kingdom of God. " And such were some 
 of you : but ye are washed, but ye are sanctified, but ye are justified 
 in the name of the Lord Jesus, and by the Spirit of our God. 
 
 V. 10. Nor drunkards] Oute methusoi, 'nor inordinate drinkers.' An 
 excessive addiction to liquors — even such as would not readily, or at all, intoxicate 
 — was a vice of the apostolic age, and one that abounded in Corinth, the most 
 profligate city of Greece. 
 
 In dissolute Corinth the gospel had become the power of God to the salvation 
 of some who had been steeped in every form of sensuality and impurity. This 
 text has been adduced to show that the Gospel, without the intervention of Tem- 
 perance societies, is equal to the reclamation of the intemperate. But it is never 
 wise to set historical allusions against present and patent facts , and no fact is 
 more completely attested than this, — that for every drunkard reclaimed by the 
 ordinary religious ministrations, direct Temperance efforts have reclaimed hundreds. 
 Not the gospel, however, but the routine of religious instruction has been at fault, 
 and mainly, because (i) the religious teachers have not gone to seek out the intem- 
 perate who would not come to receive instruction ; and because (2) they have not 
 pressed upon the intemperate the gospel principle of separation from the causes of 
 their besetmcnt. Corinthian drunkards, coming under the influence of the Gospel, 
 would be necessarily drawn away from their former companions and associations, 
 and be introduced into a new society, of which the watchword was, ' Let us go on 
 unto perfection.' Where intemperance had been the result of an appetite for 
 alcohol, the Corinthian convert would not be safe unless he put ' the mocker' away 
 from him altogether. The principle of abstinence from intoxicants, by whomsoever 
 applied, is one recognised by the Gospel as the sine qua non of safety for the 
 drunkard ; and without it there can be no reasonable hope that the appetite for 
 strong drink will be overcome, or the Divine life effectually nourished and matured 
 in the once intemperate man. 
 
 iI'jI 
 
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 111! 
 
 
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 330 
 
 I CORINTHIANS, VI. 12, I9, 20. 
 
 1:^' 
 
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 liKii 
 
 
 
 i .'i 
 
 Chapter VI, Verse 12. 
 
 All things are 'awful unto me, but all things are not expedient : all 
 things are lawful for me, but I will not be brought under the power 
 of any. 
 
 All things are lawful unto me] fanta mot exes/in, 'all (things) to me 
 are possible ^ ; i. e. 'I am adle to do (the kind of actions referred to) without scruple 
 as to their moral propri^iy. ' These * all things ' related to the use of meats which 
 some persons regarded as being ceremonially unclean. A provincial divine has 
 wrested this text from its moral association in order to prove the logical universal, 
 that ^ all physical things are lawful, and to be received with thanksgiving'; and to 
 establish the special inference, ' Therefore alcohol is lawful, and must not be 
 denounced as a bad article'! A moment's reflection would have exhibited the 
 absurdity of construing in a logical and absolute sense the simple and natural words 
 of Paul, which have not the slightest allusion to the physiological qualities of food 
 or drink. No one can believe that St Paul was discussing a question of regimen 
 or health, and asserting his physical invulnerability to the action of poisons (which 
 are included in ' all things ') ; * or, supposing him to have possessed a miraculous 
 exemption from the operation of divinely appointed physical laws, that his pro- 
 fessed disciples have inherited the privilege! St Paul was arguing the moral 
 quality of certain actions, and the duty of a given course of life, as his next words 
 demonstrate , and to quote ' all (actions) are lawful for me,' in a universal sense, 
 is not only to 'wrest the Scripture to our own hurt,' but to make the apostle con- 
 tradict and abolish his own argument for the greater suitability and excellence of the 
 conduct which he is explicitly enforcing upon the Corinthian church, and therefore 
 implicitly upon the entire Christian world. 
 
 I3uT ALL THINGS "ARE NOT EXPEDIENT] AW ou pattta sumpheret, 'but all 
 things do not hold (or fit) together,' = do not edify or adapt themselves to profit — 
 /. c. all things are not suitable. 
 
 But I WILL NOT be brought under THE POWER OF ANY] AlP Ouk CgO 
 exousiastheesomai hupo tinos, 'but I will not allow myself to be mastered by any- 
 thing,' — /. e. I will not suffer anything, however enticing, to induce me to act 
 contrary to my conviction of what is best, or contrary to the interests committed to 
 my trust. 
 
 Chapter VI. Verses 19, 20. 
 
 19 What ? know ye not that your body is the temple of the Holy 
 Ghost which is in you, which ye have of God, and ye are not your 
 own ? 30 For ye are bought with a price : therefore glorify God in 
 your body, and in your spirit, which are God's. 
 
 The solemn and glorious fact here declared should cause every Christian to exer- 
 cise the utmost care in rejecting whatever may, directly or indirectly, pollute the 
 ' temple of the Holy Spirit' ; for even the body, by its union with the soul, is con- 
 
 • See Note on chap. ix. aj, for the Vulgate use of omnitnts, 'all things.' If the runntrs in the 
 Grecian games abstained from ' all things ' abbolutely, then starvation was a preparation for 
 strength I 
 
m 
 
 dient: all 
 the power 
 
 ngs) to me 
 lout scniple 
 leats which 
 divine has 
 1 universal, 
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 hibited the 
 tural words 
 ies of food 
 of regimen 
 ons (which 
 miraculous 
 It his pro- 
 the moral 
 lext words 
 rsal sense, 
 Dostle con- 
 'ence of the 
 i therefore 
 
 , 'but all 
 to profit — 
 
 V ouk ego 
 d by any- 
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 imitted to 
 
 ^e Holy 
 lot your 
 God in 
 
 n to exer- 
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 1, is con- 
 
 □trs in ths 
 iration for 
 
 i 
 
 I CORINTHIANS, VIIT 4 — 1 3. 
 
 331 
 
 sidered a fit dwelling-place of God. Nor is such a faci altogether beyond our 
 comprehension, since the reciprocal relation of body and mind is too constant and 
 intimate not to impress us with the importance of guarding the purity of the latter, 
 by excluding from its material tenement whatever may becloud or deprave it. 
 Whatever stimulates animal appetite, and abates the vigour of the intellectual and 
 moral nature, is not suitable for the Christian's use, because not fitting to his high 
 calling, and his consecration as 'a temple of the Holy Ghost.' How can he wisely, 
 or even complacently, consume; the wine and st' ong drink which the Aaronic priests 
 were forbidden 10 use, and introduce into the temple of the Holy Spirit that which 
 the Spirit himself has branded as a ' mocker' and ' seducer'? However limited in 
 quantity, the use can serve no sanctifying purpose, and may gradually create for 
 alcoholic liquors (as it has done in innumerable instances) a taste morbid in its 
 physical character, ai.d pestiferous to every attribute of the rational and spiritual 
 being, 
 
 CHAPTEti VIII. Verses 4—13. 
 
 4 As concerning therefore the eating of those things that are 
 offered in sacrifice unto idols, we know that an idol is nothing in the 
 world, and that there is none other God but one. 5 For though there 
 be that are called gods, whether in heaven or in earth, (as there be 
 gods many, and lords many,) f> But to us there is but one God, the 
 Father, of whom are all things, and we in him ; and one Lord Jesus 
 Christ, by whom are all things, and we by him. 7 Howbeit there is 
 not in every man that knowledge : for some with conscience of the 
 idol unto this hour eat it as a thing offered unto an idol ; and their 
 conscience being weak is defiled. 8 But meat commendeth us not to 
 God : for neither, if we eat, are we the better ; neither, if we eat not, 
 are we the worse. 9 But take heed lest by any means this liberty of 
 yours become a stumblingblock to them that are weak. 10 For if any 
 man see thee which hast knowledge sit at meat in the idol's temple, 
 shall not the conscience jf him which is weak be emboldened to eat 
 those things which are offered to idols ; n And through thy know- 
 ledge shall the weak brother perish, for whom Christ died ? i» But 
 when ye sin so against the brethren, and wound their weak conscience, 
 ye sin against Christ. 13 Wherefore, if meat make my brother to 
 offend, I will eat no flesh while the world standeth, lest I make my 
 brother to offend. 
 
 In these paragraphs the apostle deals with a question on which he had evidently 
 been consulted. The question consisted of two parts, — Was it right to eat of food 
 that had been devoted to idols ? Was it right to set an example of eating it to 
 those who believed that to eat was to contract defilement ? The first part of the 
 question the apostle answers in the affirmative, the second in the negative. The 
 use of the terms ' lawful ' and ' expedient ' by the English translators has very 
 much confused St Paul's reasoning to the common mind, and conveyed a wholly 
 fallacious notion of lawfulness as distinct from expediency, — the utter absurdity 
 that what is not expedient to be done may still be lawfully done ! Such a con- 
 sU'UCtion runs counter to the apostle's clear intention to distinguish between certain 
 
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 332 
 
 I CORINTHIANS, IX. 7, 19. 
 
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 km, 
 
 acts so far as they regard the doer, and so far as they regard others. He asserts, 
 what is quite plain, that there are many acts which, so far as they relate to the 
 doer, are not intrinsically wrong, or in any way injurious, and therefore are per- 
 missible; but which may exert an injurious influence upon others, and therefore are 
 not permissible under the Christian law of love. To infer that these actions are 
 'lawful,' tv jugh ' inexpedient,' nullifies all that the apostle teaches ; for if 'inex- 
 pedient,' i. e. unprofitable and unsuitable in a Christian sense, they cease to be 
 lawful to Christian men. /rrespective of circumstances they would be innocent, 
 but circumstantially they are attended with harm, and therefore must not be done. 
 The words used by the apostle to express this difference are exesti, 'what is per- 
 missible' in a j^-ZZ-regarding sense; ou sumpherei, 'what is not advantageous' 
 in respect to others. His conclusion on the particular question submitted to him 
 was, that a Christian might eat food offered to idols without committing sin in the 
 simple act; but that it was not to be ea'en when calculated to lead fellow-Christians 
 to violate their consciences by eatinf, it. This would be to convert personal 
 liberty into a stumblingblock to the weak ones {asthenoustn) — /". e. those who had 
 not strength of mind to discern that an idol was nothing. But to cast such a 
 stumblingblock in a brother's way was to sin against him, and hence to sin against 
 Christ ! — so completely was the apostle incapable of recognising the lawfulness 0/ 
 acts unprofitable and injurious to his brethren in the Lord. His conclusion (ver. 13) 
 is the inevitable issue of all that he has affirmed : — " Wherefore, if meat (broma, 
 food) make my brother to offend (skandalizei, ensnares him), I will eat no flesh 
 {kreo) while the world standeth (eis ton aidna, during the age, the whole Christian 
 dispensation), lest I make my brother to offend {hina mee ton adelphon mou skan- 
 daliso, so that I should not cause my brother to be ensnared)." [For the apostolic 
 argument, in its application to the Temperance reform, see Notes on chap. x. 
 23—30; Rom. xiv. 13—23; XV. 1—3.] 
 
 Chapter IX. Verse 7.^ 
 
 Who goeth a warfare any time at his own charges ? who planteth a 
 vineyard, and eateth not of the fruit thereof? or who feedeth a flock, 
 and eateth not of the milk of the flock ? 
 
 A vineyard] Ampelona, 'a vineyard.' The inquiry of the apostle is a partial 
 quotation from Deut. xx. 6. As to ' eating of the fruit ' of the vineyard, see Note 
 on 2 Kings xviii. 31. 
 
 Chapter IX. Verse 19. 
 
 For though I be free from all ;«<?«, yet have I made myself servant 
 unto all, that I might gain the more. 
 
 If the apostle could honestly say this of himself, how confidently may we suppose 
 that he would, were he living among us, eagerly avail himself of the Temperance 
 reform as a means of 'gaining' the multitudes of our people who are the slaves of 
 strong drink, and who need to be delivered from that bondage before they can 
 pass onward to the land of everlasting promise ! lie who daily made himself the 
 servant — rather, 'slave' — of all ('I have enslaved n\yself to all,' pasin emauton 
 edouldsa), that he might win over some to the benign s»r\'ice of his Master, would 
 
K' 
 
 I CORINTHIANS, IX. 25. 
 
 333 
 
 ' inex- 
 
 servant 
 
 not have thought it a hard trial of appetite or patience to renounce the fiery and 
 heady beverages of Britain, that the drink-possessed ones, restored to their right 
 mind, might sit in grateful devotion at the Saviour's feet. 
 
 Chapter IX. Verse 15. 
 
 And every man that striveth for the mastery is temperate in all 
 things. Now they do it to obtain a corruptible crown; but we an 
 incorruptible. 
 
 Wiclif has ' absteyneth hym fro alle thingis,' in which he is followed by Tyndale, 
 Cranmer, and the Geneva version. The Rheims V. has * refraineth himself from 
 all things.' The Vulgate has omnis autem qui in agora coniendit, ab omnibus se 
 abstinct, ' but every one who strives in the agora holds himself back from all things ' 
 — /'. e. all things hurtful. 
 
 And every man that striveth for the mastery] Pas deho agonizomenos, 
 ' and every one who is a combatant, ' the allusion being to the competitors in the 
 Isthmian games celebrated at Corinth, 
 
 Is temperate in all things] Panta enkrateuetai, 'in all things (or wholly) 
 controls himself.' Dr Whitby, in his Notes, renders this clause, 'observing a 
 strict abstinence.' 'Extreme temperance, and even abstinence, was required,' 
 says Dr Bloomfield. Dr A. Clarke, " This was a regimen for both quantity and 
 quality, and they carefully abstained from all things that might render them less 
 able for the combat; whence the apostle says they were 'temperate in all things.'" 
 The commentators give abundant illustrative references to various ancient authors, 
 but two must here suffice. Epictetus (a. D. 100), in his Encheiridion, chap. 35, 
 remarks, '"Do you wish to gain a prize in the Olympic games? Consider the 
 requisite preparations and the consequences. You must observe a strict regimen, 
 must live on food which you dislike ; you must abstain from all delicacies ; must 
 exercise yourself at the necessary and prescribed times both in heat and in cold ; 
 you must not drink what is cold, nor wine as was your custom (tnee oinon hos 
 etuchen) ; in a word, you must put yourself under the directions of a pugilist as 
 you would under those of a physician, and afterwards enter the lists." Horace, 
 in his Ars Poetica, has the well-known lines, — 
 
 " Qui stitdet optatatn cursu contingere metam, 
 Multa tulit fecitque piter ; sudavit et aluit ; 
 Abstinuit Venere et Baccho." 
 
 Translated by Dr Francis as follows: — 
 
 " The youth who hopes the Olympic prize to gain, 
 All arts must try, and every toil sustain ; 
 The extremes of heat and cold must often prove. 
 And shun the weakening joys of 7U/W and love." 
 
 Horace's terse expression is, ' He abstains from Venus and Bacchus,' using the 
 names of the heathen deities to personify the indulgences they were supposed to 
 patronize. The training practised by modern runners, pugilists, etc., conforms in 
 many points to the ancient customs, not least in the disuse or extremely sparing 
 use of the weakest termented liquors.* The training school is free from the 
 popular fallacy which confuunds strong liquor with strengthening drink. 
 
 • "The best trainers entirely prohibit the use of beer, wine, and spirits during the training 
 necessary for the prize-fighter." — Buckmaster's ' Elements of Physiology,' p. i6i (LcniJon, iMJOy. 
 
 
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334 
 
 I CORINTHIANf., X. I — 4. 
 
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 1. It is singular that precisely the verse in the Bible which lends whatever sanc- 
 tion it involves to abstinence from intoxicating liquors, is the one that ignorant 
 readers most commonly allege in favour of using them; and this abuse of Scripture 
 is usually associated with the further error of turning a simple refcretue to a well- 
 known fact into an apostolic command, p.s if the passage had re.id, 'Ve shall 
 be temperate in all things'! It is to be regretted that the A. V. shouM, in this 
 instance, have needlessly departed from the more explicit rendering of all the older 
 versions, thereby sanctioning a popular fallacy i)regnant with evil to the world, and 
 fostering the jileasing delusion that the use of intoxicating liquor is indispensable to 
 the exercise of the virtue of temperance ! 
 
 2. The apostle has often been described as a strong opponent of the asceticism 
 taught in Colosse and other parts of Asia Minor (Col. ii. 20 — 23) ; and if we accept 
 this view, so much the more impressive becomes the comparison here instituted 
 between the candidate in the Grecian games and the Christian convert. St Paul 
 affirms that the physical athletes 'do it' — i.e. are 'temperate in all things' — in 
 order ' to obtain a corruptible crown ' — a perishing wreath of leaves ; but that 
 *wc,' the Christian candidates, do it for 'an incorruptible crown' — a glorious 
 wreath ' that fadeth not away.' Applying this principle of self-restraint to himself, 
 how affecting are his admonitory words! — "/ therefore so run, not uncertainly 
 (luiiu'lds, irresolutely) ; so fight I, not as one that beateth the air : but I keep under 
 my body (air hupopiazo mou to soma, 'but I press my body under': the /iiiJ>o- 
 piazo is said to have been a technical phrase for striking under the eye = punishing 
 severely), and bring it into subjection (iiouhii;;dgd, lead it as a slave), lest having 
 preached to others I myself should be a castaway {adokimos genomai, should become 
 a 'disapproved ' one — /. e. a rejected candidate)." 
 
 3. It is not a just principle of interpretation to carry mere illustrations into every 
 detail. We must not, in this case, insist upon a literal correspondence of the 
 regimen required. The essential points are these: — (i) The Christian (like the 
 Grecian competitor) is called upon to exercise appropriate physical discipline — 
 not to consult bodily ease, but bodily service. (2) This must be done in order that 
 fleshly ap])etites may be subjected to the dictates of reason and of the spiritual 
 nature; because {3) on the fact of this subjection depends the successful termination 
 of the Christian's course, be he private member, public pastor, or even apostle ! 
 If, then, intoxicating liquors are not profitable to the body — as the illustration of 
 the apostle supposes, and as experience proves; if, moreover, they rt;r a provocative 
 to the sensual affections, and expose even the most careful user to some peril which 
 might be shunned, how can abstinence from them be wisely excluded from the 
 conditions under which the Christian race is to be run, and the Christian victory 
 achieved ? 
 
 Chapter X. Verses i — 4. 
 
 I Moreover, brethren, I would not that ye should be ignorant, how 
 that all our fathers were under the cloud, and all passed through the 
 sea ; a And were all baptized unto Moses in the cloud and in the 
 sea ; 3 And did all eat the same spiritual meat ; 4 And did all drink 
 the same spiritual drink : for they drank of that spiritual Rock that 
 foUo-vved them : and that Rock was Christ. 
 
 The historical event on which the apostle founds this sublime spiritual allegory 
 is described in Exod. xvii. I — 7, and Numb. xx. i — 13, So inestimable was the 
 
m 
 
 I CORINTHIANS X. 7, 12 — 14, 22— 30. 
 
 335 
 
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 tever sanc- 
 at ignorant 
 )f Scripture 
 f to a wcll- 
 'Ye shall 
 ml 1, in this 
 ill the older 
 ; world, and 
 ipensable to 
 
 e asceticism 
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 re instituted 
 rt. St Paul 
 things ' — in 
 s; but that 
 — a glorious 
 nt to himself, 
 t uncertainly 
 I keep under 
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 '. — punishing 
 ), lest having 
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 discipline — 
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 the spiritual 
 
 termination 
 :ven apostle ! 
 
 ustration of 
 
 provocative 
 peril which 
 led from the 
 •istian victory 
 
 orant, how 
 hrough the 
 and in the 
 id all drink 
 Rock that 
 
 :tual allegory 
 table was the 
 
 boon conferred by the stream which burst from the rock of Horeb, that it might 
 well typify the blessings of Christ's redemption. The apostle's statement that the 
 Rock foUowed them — that is, the water from the Rock — completes the similitude, 
 so far as it relates to the continual affluence of Christ's grace throughout our mortal 
 pilgrimage. 
 
 Chapter X. Verse 7, 
 
 Neither be ye idolaters, as icere some of them ; as it is written, 
 The people sat down to eat and drink, and rose up to play. 
 
 [See Note on Exod. xxxii. 6, under Additional Notes, p. 249.] 
 
 Chapter X. Verses 12—14. 
 
 la Wherefore let him that thinketh he siandeth take heed lest he 
 fall. 13 There hath no temptation taken yo'i but such as is common 
 to man : but God is faithful, who will not jufifer you to be tempted 
 above that ye are able ; but will with the temptation also make a 
 way to escape, that ye may be able to bf.ar //. 14 Wherefore, my 
 dearly beloved, flee from idolatry. 
 
 It is not enough to think or know we arc- 'standing'; continual care must be 
 observed, or a fall may follow; and such heedfulness is never more properly 
 displayed than by the avoidance of that which has caused priest and prophet, the 
 wise and the good alike, to stumble and err. 0/1/}/ where this watchfulness exists 
 can any ' temptation ' or trial from without, that God permits, become endurable, 
 resistible, and therefore promotive of spiritual advancement. Instead of this 
 consideration engendering vain confidence (as when persons boast of their security 
 iji the use of strong drink), it is a reason for flecins; all idolatry, and all incentives 
 to it, whether it be the idolatry of ' dumb idols,' or of ' fleshly lusts that war against 
 the soul.' 
 
 Chapter X. Verses 22 — 30. 
 
 22 Do we provoke the Lord to jealousy ? are we stronger than he ? 
 93 All things are lawful for me, but all things are not expedient : all 
 tilings are lawful for me, but all things edify not. 24 Let no man seek 
 his own, but every man another's ivealth. 25 Whatsoever is sojd in 
 the shambles, that eat, asking no question for conscience sake : 26 For 
 the earth is the Lord's, and the fulness thereof. 27 If any of them 
 that believe not bid you to a feast, and ye be disposed to go ; what- 
 soever is set before you, eat, asking no question for conscience sake. 
 28 But if any man say unto you, This is offered in sacrifice unto idols, 
 eat not for his sake that shewed it, and for conscience sake : for the 
 earth is the Lord's, and the fulness thereof: 29 Conscience, I say, not 
 thine own, but of the other: for why is my liberty judged of another 
 mafis conscience ? 30 For if I by grace be a partaker, why am I evil 
 spoken of for that for which I give thanks ? 
 
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336 
 
 I CORINTHIANS, X. 22 — 30. 
 
 11^^' 
 
 
 ¥1\ 
 
 V. tg. Conscience, I say, not thine own, but ok the other] That is, not 
 ottfy of thine own, but a/so of thy brother. We must respect the moral sense of our 
 neighbour as well as our own sense of right ; and especially must we forego acting 
 upon a negative conviction where it would be likely to induce a discord between 
 opinion and practice in another. Through obedience to his own conviction the 
 Christian will learn to reverence the conscientious dictates of others, for his own 
 sensibility to the claims of duty will become the measure of his respect for his 
 neighbours. It must be recollected, however, that no apology for pleasure and 
 self-s;ratification can ever be elevated into the sphere of ' conscience ' ; it is but an 
 elaborate self-deception for a slaveholder or a drinker to plead a 'conscientious 
 conviction' in favour of slavery and sensuality. F. D. Huntington, D.D., well 
 observes that "the consent to a general statement of a principle is one thing, while 
 a courageous loyalty to '\\.% personal requirements is another. There may be a wide 
 gap between the storehouse where we keep a supply of respectable abstract notions, 
 loosely laid away for quotation — something between the earnestness of conviction 
 and the inconvenient disrepute of scepticism, — on the one hand, and the living 
 embodiment of these notions in a self-denying practice on the other. It is easy 
 enough to agree that we ought not to weaken and damage and degrade other men's 
 consciences; but to give up the gratification, the amusement, the pleasant and 
 othenvise harmless habit which will certainly damage and mislead them, is not 
 always very easy. Besides, there are some queitions of rig!it, how far, in particular 
 cases, this ought to be done. These questions may really complete the matter to 
 honest minds, or they may only furnish a subterfuge for cowardly and evasive 
 natures to escape a disagreeable sacrifice, without at the same time losing all self- 
 respect by abandoning the general principle. The New Testament takes pains to 
 provide directions for a settlement of both these classes of difficulties. Whether it 
 will be of any use to appeal to that source of instruction will depend on another 
 point — viz. , whether we have determined to make the spirit and word of the New 
 Testament, when we have found them out, the law of our lives, let them cut in 
 upon whatever comfort or indulgence, let them rebuke, and chasten, and humiliate, 
 and tax our fortitude, as they may. . . . The Christian faith is eminently a 
 j(7«a/ principle. . . . If it declares, in one breath, that 'every \r^w shall bear 
 his own burden,' in the next it says, ' Bear ye one another's burdens.' xi predicts 
 an infinite misery for them that tempt, betray, misguide, deprave one another, — 
 for them that form companies, clubs, societies, to make each other frivolous, pro- 
 fligate, dissolute. It treats with terrible severity any one that presumes to reply, 
 when called to reckon for such outrages, ' Am I my brother's keeper ? ' — virtually 
 rejoining, ' Yes, you are ; all men are each other's keepers, educators, helpers or 
 hinderers, saviours or seducers.' It requires all to give, not only food, clothes, 
 and money, but the ministry of encouraging words, patient endurance, honest 
 living, aspiring thoughts. So, negatively, it forbids theft and killing; and if we 
 study the whole religion through and through, we shall see that this means the 
 robbery of any particle of virtue, honour, temperance, truth, the killing of the 
 spiritual and immortal part, quite as much as the theft of a garment, or the murder 
 of the body it covers. In fact, all the pages of our Book of Faith are marked with 
 these earnest counsels and expostulations about caring for other souls. It is always 
 adjuring us to work for, to suffer for, and to that end to love, other people. Such 
 is the compass of its charity. Whether it commands or forbids, its intent is the 
 
 
 11 
 
I CORINTHIANS, XI. I. 
 
 337 
 
 That is, not 
 sense of our 
 brego acting 
 ord between 
 inviction the 
 for his own 
 ipect for his 
 pleasure and 
 ; it is but an 
 conscientious 
 , D.D., well 
 : thing, while 
 lay be a wide 
 tract notions, 
 of conviction 
 id the living 
 r. It is easy 
 e other men's 
 pleasant and 
 them, is not 
 , in particular 
 the matter to 
 |r and evasive 
 losing all self- 
 akes pains to 
 Whether it 
 ,d on another 
 d of the New 
 them cut in 
 ind humiliate, 
 s eminently a 
 n shall bear 
 At predicts 
 ne another, — 
 frivolous, pro- 
 mes to reply, 
 r ? ' — virtually 
 ors, helpers or 
 food, clothes, 
 irance, honest 
 tig ; and if we 
 this means the 
 killing of the 
 or the murder 
 e marked with 
 It is always 
 people. Such 
 :s intent is the 
 
 
 same. Pro/til'itiont and injunctions run into each other, and are only the two sides 
 of one bright truth, the positive and the negative being only measurements in 
 opposite directions of the universal law of affection and sennce. The lives of > ; 
 ajjostles were, throughout, consecrated, abstemious, self-sacrificing labours for ..le 
 souls of their fellow-men. . . . The silent decree within will reaflirm the 
 living oracles of the evangelists. Together they will pronounce him to be the only 
 truly conscientious man who is ever applying the discriminations of his sense of 
 right to new regions, new connections, new questions of conduct, and will pronounce 
 that it must be a very limited conscience indeed whic'i only incjuircs, of a course of 
 action, how it will affect the individual performing it." — {'Christian Believing and 
 Living,' Sermon xxii.) 
 
 Chapter X. Verses 31—33. 
 
 31 Whether therefore ye eat, or drink, or whatsoever ye do, do all 
 to the glory of God. 33 Give none offence, neither to the Jews, nor 
 to the Gentiles, nor to the church of God : 33 Even as I please all 
 men in all things, not seeking mine own profit, but \\\q profit of ma 1,, 
 that they may be saved. 
 
 CuArxKR XL Verse r. 
 
 Be ye foP'^wers of me, even as I also am of Ch ist. 
 
 The 'glory of God' should be the great end of all rational action, eating and 
 drinking among the rest ; that is to say, all that is done by the creature should 
 have a tendency to shozv forth, and to carry out, the beneficent design of the 
 Creator; for the glory of God is \\'\% goodness — that 'goodness' which comprehends 
 all that is just and true and gracious in the essential harmony of the Divine Attri- 
 butes. Unless, then, the use of intoxicating liquors, and the traffic in them, can 
 be proved to conform to this supreme rule of all right action, they are put under 
 the ban of the highest law j nor is it enough for any one person to conclude that 
 /lis use of strong drink is compatible with the Divine glory. The tendencies of 
 actions, as developed in general experience, are ' fruits ' by which we are to judge 
 tiiem ; and strangely constituted must he be who can perceive any connection 
 between the drinking habits of this country and the glory of God, save a connection 
 of opposition and defiance. One important method of doing what is possible for the 
 glory of God is explained, chap. x. 32, "Give none offence (aprcskopoi ginesthe, be 
 causes of stumbling), neither to the Jews, nor to the Gentiles, nor to the church 
 of God" — a triumphant repudiation and refutation of the pretence that Paul 
 limits his principle (not to eat or drink what is an occasion of stumbling) to the case 
 of Christian brethren.* [See Note on Rom. xiv. 21.] In ver. 34 the apostle 
 
 * The history of European intercourse with uncivilized tribes, like the North American Indians 
 and New Zealanders, and with peculiarly civilized nations, such as Hindoo-, and Chinese, is 
 replete v/ith rank and noisome offences against the apostolic rule of practice — a rule as obligatory 
 on nations as on individuals. Every British Christian must blush for his countt; nhen he reads 
 what was said by the venerable Bishop Selwyn at a public meeting in England (irfft/) :— " The 
 people of the New Zealand race stood out for many years against the temptations to intoxication. 
 In the statistical statement published in the town of Wellington, many years after the settlement 
 was formed, after describing a number of convictions for various offences, including the offence of 
 drunkenness, there was a foot-note added to the effect that intoxication was almost unknown 
 among the native people. I cannot say it is so now. But if the native people of New Zealand 
 have given way to the sin of intoxication, from whom would God require an account of their sin? 
 It was not a sin of tuttive growth ; it was an imported, an exotic sin. They stood against it for 
 a time, but as their faith failed, they gave way to the temftations forced ufon them by their 
 English brethren" 
 
 m 
 
 1 !.j 
 
 4-\ 
 
 ' ;■ {■ 
 
338 
 
 I CORINTHIANS, XI. 20—22, 33, 34. 
 
 ,1 
 
 
 Si 
 
 i;;. ^j 
 
 ■ « 
 
 declares that in carrying out this principle l.e would not merely resign any abstract 
 lilerty he might claim, but would sacrifice even his own profit, seeking not his own 
 advantage (/c emaiitpit suiiiplieron), but that of 'the many,' so that they might be 
 saved. Then follows the grand practical application, injudiciously severed from 
 cliap. X., and made the commencement of chap. xi. = 'l]e ye followers (minieetai, 
 imitators) of me, as also I am of Christ.' The apostle could advise the Corin- 
 thians to look to the profit of all, not only because he had himself done it, but 
 Viecause it had been done by one greater than Paul, even by their Lord and his 
 ] .ord, who had exemplified to the uttermost the spirit of self-denial for the benefit 
 of man and the glory of God. 
 
 CiiAPTF.R XI. Vkrsf.s 20 — 22, 33, 34. 
 
 »o When ye come together therefore into one place, t/iis is not to 
 eat the Lord's supper, ai For in eating every one taketh before ot/ier 
 his own supper : and one is hungry, and another is drunken. 
 22 What ? have ye not houses to eat and to drink in ? or despise ye 
 the church of God, and shame them that liave not ? What shall I 
 say to you ? shall I praise you in this ? I praise you not. . . . 
 3,-, Wherefore, my brethren, when ye come together to eat, tarry one 
 for another, 34 And if any man hunger, let him eat at home ; that 
 ye come not together unto condemnation. And the rest will I sot in 
 order when I come. 
 
 V. 20. Into one place] Epi to auto, 'to the same (place)' = the place of 
 ])ublic assembly, and, as the reference implies, upon the first day of the week. 
 
 This is not to eat the Lord's supper] Oiik esti A'lcrial-on deipnon phagi-in, 
 ' it is not to cat the supper pertaining-to-the-Lord.' Knriahon (from /curios, ' lord ') 
 is here used to define the character of our di'ipiion, as distinct from an ordinary 
 nioal, and as consecrated to the memory of our Lord and Saviour Jesus Christ. 
 Tin- word occurs in only one other place in the New Testament, and with the same 
 application (Rev. i. 10, 'I was in the Spirit on the Lord's day' — en tee kuriakee 
 lieemera, ' in the day of the Lord,' /. e. the day consecrated to the memoiy of His 
 resurrection, as the A'uriakon deipnon was consecrated to the memory of His last 
 sui)per). Deipnon, 'supper,' among the Orientals, was the principal meal of the 
 day, answering to the English ' dinner'; and, like it, was generally taken either at 
 noon or in the afternoon, but among the more fashionable classes in the evening of 
 the day. St Paul, in anticipation of the complaint he is about to make, states 
 that, though the professed object of the Corinthians' assembling was the celebration 
 of the Lord's supper, the abuses connected with that sacred feast had made it 
 something wholly different in a spiritual sense. 
 
 V. 21. For in eating every one taketh before other his own supver] 
 Hekastos gar to idion deipnon prolambanei en to phagein, 'for in eating [ento phagein 
 = in the act of eating) each one takes-before-another (/. e. snatches up) his own 
 supper-provision.' Codex A reads proslanihanei, ' take to himself; Codex D has 
 epi to phagein, 'at the (time of) eating.' Deipnon, 'supper,' is figuratively used 
 for the materials composing it. As described by Xenophon (' Memorabilia,' iii. 
 14) and other authors, meetings called ir^'a;/^/ (club-feasts) were common among the 
 Greeks, when each person brought his uwn food ; and as these meetings were 
 
 -\ 
 
1 CORINTHIANS, XI. 20—22, 33, 34. 
 
 339 
 
 i?i 
 
 n any abstract 
 ig not his own 
 they might be 
 ' severed from 
 .fers {minicctai, 
 vise the Corin- 
 If done it, but 
 Lord and liis 
 for the benefit 
 
 'his is not to 
 before other 
 is drunken. 
 )r despise ye 
 kVhat shall I 
 lot. . . • 
 :at, tarry one 
 home ; that 
 ; will I sot in 
 
 = tlie place of 
 tlie week. 
 ipnon phagdn, 
 kurios, ' lord ') 
 m an ordinary 
 
 Jesus Clnist. 
 
 with the same 
 en tci kuriahei; 
 nemory of His 
 )ry of His last 
 al meal of the 
 taken either at 
 
 the evening of 
 
 make, states 
 the celebration 
 
 1 had made it 
 
 )\VN SUPfER] 
 {en to phagc'in 
 s up) his own 
 Codex D has 
 jurativcly used 
 :morabilia,' iii. 
 non among the 
 meetings were 
 
 ll 
 
 designed to express and promote a friendly sentiment, the poorer members would 
 often have their scanty supplies increased out of the abundance of the richer. 
 Sometimes these eranoi took the form of benefit clubs, and the meetings would 
 then resemble those of our friendly societies on club nights, — save that tippling 
 ' for the good of the house' was unknown. Later on, these social church gather- 
 ings were known as U'^apai (Latin, agapie), 'love-feasts,' and were too frequently 
 the occasion of great abuses.* In the early Corinthian church the social eranos 
 had become mixed up with the Christian eucharist, and in such a way as to call for 
 apostolic reprehension and correction. Instead of the members waiting till all had 
 arrived, and till the meal was devotionally commenced, those who arrived first 
 spread their provisions and began to eat them up, and in an eager, selfish manner, 
 as if afraid they might be called upon to part with any for the accommodation of 
 the less sumptuously provided. Thus good order and decency were disregarded, 
 wliile the solemnity of the occasion and the spirit of brotherly affection were com- 
 pletely outraged. Nor was this all. To disorder, irreverence, and illiberality, was 
 joined, on the part of some at least, an excessive indulgence in Vhc/ood that ought 
 to have been generally shared with others. 
 
 And one is hungry, and another is drunken] Kai hos men pcina, hos de 
 niethucif ' and one, indeed, is hungry, but another is over-filled ' = gorged. The 
 wealthier members having consumed their provisions, those who came in afterwards, 
 or had but little at first, remained hungry, while the others were surcharged. This 
 explanation has been adopted by the whole body of expositors, ancient and modern. 
 Webster and Wilkinson, however, in their 'Nev/ Testament with Notes,' suggest 
 that peina is here used i, the sense of ravenous over food, — i.e. gluttonous, — the 
 meaning then being, ' one, indeed, is voracious (over the meat), and another goes 
 to excess (over the drink).' As supporting this notion, they quote ver. 34, ei de tis 
 peina, ' and if any man hunger, lef him eat at h )me,' where the hunger is evidently 
 not the hunger of poverty, but eagerness for food. This conjecture is ingenious, 
 and the argument plausible ; and it is no valid reply that the whole host of 
 theologians must have been in error if these critics are right. That the whole 
 body of critics should have been mistaken on such a point of translation is, no 
 doubt, very improbable, yet not impossible. We feel, however, compelled to 
 dissent from these novel interpreters, for several reasons, (i) They adduce no 
 passage, from any other author, where peina bears the peculi.ar sense of ' hungry 
 indulgence in food,' as distinguished from methuei, 'indulgence in drink.' Had 
 such a distinction been intended by St Paul, he could hardly have failed to use 
 some other and less ambiguous word, such as empipleemi, answering to the Hebrew 
 sahva. (2) The construction of the sentence clearly implies a distinction of persons 
 between 'the one' who was /tv«(7, and 'the other' who was methuei ^ — yet, on 
 Messrs Webster and Wilkinson's hyijolhesis, one and the same person would, in 
 many cases, have been both; for those who ate their food to excess, would harilly 
 be the parties likely to use the drink they had brought, with less eagerness and 
 immoderation. (3) The tis peina, 'one who is hungry,' — referred to in ver. 34 — 
 who is told to eat at home, is not necessarily the same man as he who is said to be 
 •hungry' in ver. 20. The tis peina of ver. 34 might fitly refer (and, as it seems to 
 
 I i: 
 
 
 • St Judc (a.d. 66), referring to the 'men who had crept in un.iw.ircs,' describes them (ver. la) 
 5 'spcjts in your fe.ists of cliariiy ' — rn t/tix iij;a/ais huuiOn spitades; and bt teler (a Ep. ii. 13) 
 laiiiiv alludes ^o the same hceutiuus intruders. 
 
 'r 
 
 plaiiiiy alludes :o the same hceutiuus intruders. 
 
340 
 
 I CORINTHIANS, XI. 20 — 22, 33, 34. 
 
 ll 
 
 '»!■ 
 
 11 
 
 
 US, does refer) to the one who, being hungry at fii'st, had snatched up his food and 
 greedily devoured it ; whereas the /los peina of ver. 20 was plainly one who 
 remained ' hungry ' after the meal was finished. There seems, therefore, no 
 sufficient reason for departing from the ordinary understanding of this jjhrase, 
 which already yields an excellent and harmonious sense, in favour of an inter- 
 pretation neither demanded by the context, nor justified by the usage of language 
 elsewhere. 
 
 Assuming, then, that the correct translation of hos peina is, 'one is hungrj',' 
 what is the exact sense of titcthitei, translated ' drunken ' ? The answer is investel 
 with special interest, because the passage has often been alleged in support of the 
 use of intoxicating wine at the Lord's Supper in the present day. *' Such wine," it is 
 said, " was used by the Corinthians without apostolic correction, and m.iy, 
 therefore, be used by us." But (i) if the Corinthians deviated from the original 
 custom, their conduct is no precedent for us, and the generally supposed result of 
 that departure is more of a waniiiii^ than an example. {2) Nor can it be concluded 
 that the apostle must have condemned their deviation from the primitive pattern, 
 for he says nothing concerning their use of fermented bread, which was probably 
 the kind used at their ordinary cranoi, and certainly was not the kind used at the 
 institution of the Lord's Supper. (3) Nor is it to be hastily inferred that the same 
 kind of bread and wine was used, both at the ''ranos, or common meal, and at the 
 celebration of the Supper ; and it was concerning the first, and not the second, that 
 the phrase hos de methtiei, ' and another is drunken,' is used by the apostle. 
 
 Returning, however, to the question as to the sense borne by methiui in this 
 place, we remark, — 
 
 1. The exposition which imputes ' drunkenness ' (in our sense) to the Corinthian 
 Christians at their social meal, implies that many of the members were guilty of the 
 awful sin of celebrating the Lord's Supper (which followed that meal) while in an 
 inebriated condition, — an imputation highly improbable in itself, and tacitly con- 
 tradicted by the language of the apostle, who does not proceed to condemn (as 
 we should suppose he would have condemned) in strong language, so foul an 
 insult to the eucharist, while he simply inquires (ver. 21) whether they had not 
 houses to eat and to drink in ; and (ver. 34) bids them satisfy their hunger at home, 
 in order to avoid both the indecorum that had been exhibited, and the condemna- 
 tion to which it had exposed them. 
 
 2. Methuei being used as antithetical to peina, 'hungry,' requires to be understood 
 in the generic sense of ' satiated,' and not in the restricted and emphatic sense of 
 'intoxicated.' That St Paul should have thus employed it is in harmony wiih the 
 fact that he was familiar with the Lxx. translation of the Old Testament, where 
 such a use of the word repeate<lly occurs. * Such a double use of the word has 
 its exact parallel in the Scottish dialect. Walter Scott quotes the proverb, ' It's 
 
 • We subjoin seven testimonies from a large number before us : — 
 
 Gen. xllii. 34, And Josephs brethren 'were merry with him' (ciiiethustheesanntef auton'',. 
 
 I'sa. xxii. 7, 'And thy cup runneth over' — is full to the brim iiifthuskou . 
 
 Psa. xxxvi. 8, 'They shall be abundantly satisfied \metluistheesontai] with the fatness of Thy 
 house." 
 
 I'sa. Ixv. 10, ' Saturate (methuson) her furrows.' 
 
 Jer. xxxi. 14, ' I will satiate (methusf>\ the soul of my priests with fatness.' 
 
 Cant. v. I, ' Drink and be satiated' { piftf kni methiisthecti'). 
 
 Prov. V. 19, ' Let her breasts satisfy thee' [methiiski'tnsan). Version of Aquila, A.D. 160. 
 
 A large collection of such texts, illustrating the usage of methufi, will be found in the ' Works of 
 Dr I.ecs,' vol. ii., showing its application to food, to milk, to water, to blood, and to oil, as well as 
 to wine. 
 
tfil 
 
 his food and 
 [ily one who 
 therefore, no 
 this jihrase, 
 of an inter- 
 e of lanjjuage 
 
 le is hungT}',' 
 er is investel 
 ;upport of the 
 ch wine," it is 
 n, and may, 
 n the original 
 osed result of 
 
 be concluded 
 litive pattern, 
 
 was probably 
 nd used at the 
 
 that the same 
 al, and at the 
 le second, that 
 postle. 
 nethuei in this 
 
 he Corinthian 
 re guilty of the 
 1) while in an 
 id tacitly con- 
 condemn (as 
 , so foul an 
 they had not 
 inger at home, 
 he condemna- 
 
 be understood 
 hatic sense of 
 Tiony with the 
 lament, where 
 the word has 
 proverb, ' It's 
 
 <n-C aufon . 
 
 : fatness of Thy 
 
 , A.D. l6o. 
 
 n the ' Works of 
 to oil, as well a« 
 
 I CORINTHIANS, XL 20 — 22, 33, 34. 
 
 34 i 
 
 hard to stand between a/ou man and a fasting' — where *fou' means /ii//, though 
 it would be easy to cite many examples of ' fou ' having the secondary sense of 
 'drunken.' The 'over-filled' man forms the precise contrast to the 'hungry' 
 one, while a sciioolboy can perceive that no proper contrast is offered by the state- 
 ment that one was ' hungry ' and another ' drunken. ' 
 
 3. The great majority of expositors join in ascribing to the apostle's words a 
 charge of selfish repletion, but not o'" Intoxication. Clement of Alexandria ren- 
 ders vidlnici Tis. 'full' {PiEd. ii.). Chrysostom views it as comprehending both 
 eating and drinking, and as more emphatically contrasting the state of the poorer 
 witli that of the richer classes at the feast. Bengel sententiously puts the case, 
 Alter plus jiisto habet sibi, alter minus, 'one has for himself more than is his due, 
 another less.' Dr Hammond, in his paraphrase, explains metkuei, 'feeds to the 
 full.' Dr Gill's note runs thus — "He that came late had nothing to eat, and so 
 was hungry ; while he that was first, either ate and drank to excess, or at least very 
 plentifully, so that he was very cheerful, and more disposed to carnal mirth, than 
 in a serious and solemn manner to partake of the Lord's Supper." Dr Lightfoot 
 is of opinion "that by him that was drunken is meant the Jew that ate the Paschal 
 Supper, of which he ate and drank freely ; and by him that was hungry, the Gen- 
 tile who was so, not out of poverty and necessity, but because he refused and 
 avoided eating of the ante-supper, as savouring of Judaism, and so here was a 
 schism and a division among them." Dr Macknight renders niethuei, 'is plen- 
 tifully fed.' Archbishop Newcome, in his 'Revised Translation' (1796), says: — 
 "And the poor man scarcely satisfied his hunger, while the rich indulged to excess. 
 The word methuci does not necessarily import drunkenness." Dr A. Clarke, in his 
 Commentary, states, " Some ate to excess, others had scarcely enough to suffice 
 nature. Metkitei, was filled to the full ; this is the sense of the word in many places 
 of Scripture." Dr Bloomfield, in his Notes, remarks, "The sense is literally, 'he 
 is well soaked with drink,' a sense of tnet/iuei also occurring in John ii. 10. See 
 Note on this passage.* That drunkenness, however, is not here meant is plain 
 from what is said in the next words, ' Have ye not all houses to eat and to drink 
 (not get drunk) in?'" Dr Halley, in his work on the Sacraments, gives this excel- 
 lent reversed interpretation: — 'While the rich, feasted, others, and especially the 
 poor, were hungry' (i. p. 46). Meyer, followed by Alford, inclines to give to 
 victJiuei the darkest shade of which it is susceptible. Dean Stanley more 
 cautiously says, "The use of this word in John ii. 10 shows that it need not be 
 always taken of intoxication, but this is its natural meaning in most passages," and 
 he refers to passages of the N. T., in some of which the unforced meaning is sim- 
 ply that of excessive indulgence of the appetite. 
 
 * 'I'h.it Note is as follows : — " Methiifin, from niethu (probably derived from the Northern med 
 or WfM) signifies ' to moisten' J methusthai, ' U) be moistened with liquor,' and, in a figurative 
 sense, like tlie Latin madere vino, 'to be tilled with wine.' In classical use it generally, but not 
 always,t implies intoxication; in the Hellenistic, however, as Josephus, I'hilo, and the l.xx , it, 
 like the Hebrew shakar in den. xliii. 34, seldom denotes more than todrink/rtely and to hilarity, 
 which is, probably, the sense here." 
 
 t Homer, for example, in the Iliad, xvii. 390, says of the hides of oxen, tnethuousan hjoiphee, 
 ' were soaked in grease.' When Anacreon, in his forty-seventh Ode, says, hopfis methufin choerusIS, 
 he does not mean that he will dance when ' intoxicated,' but when satiated with the cups of wine 
 he has ordered to be brought. Hippocrates {De Katione P'ictits, lib. iii.) expressly uses the word 
 not for excKis — 'drink freely {methi4si/ieenai) — but not beyond measure (hvi'khhoi.ekn).' The 
 earliest form of this word tneth is to be found in methner, the ancient Coptic title of the Mother 
 Goddess, so named, as Plutarch says ( in his ' Isis et Osiris'), " because methu siyuities ' full, and 
 tr, 'cause,' for niutlcr ii/tiiioi the (Divine) order \,toit /ofsmou)," 
 
 M : 41 S ill 
 
 w i 
 
 4 
 
 v. 
 
 h 
 
 
342 
 
 I CORINTHIANS, XL 23—26. 
 
 ;.i'' 
 
 ! I 
 
 :') : m 
 
 The apostle's complaint against a portion, and apparently not a small portion, 
 of the Corinthian church may be thus paraphrased in modern language : — *' When 
 you assemble in your accustomed place of meeting on the Lord's day, you do so 
 avowedly to partaice of the Lord's Supper, but in reality you do noi celebrate it in 
 a manner deserving the name. For those who arrive first, having produced their 
 provisions, begin to eat as at a common meal; so eagerly and selfishly that, while 
 one member of the church remains hungry and unsatisfied, and has his poverty 
 exposed, another vs, filled to absolute satiety. Now have you not houses in which eat- 
 ing and drinking can be carried on ? Why convert the house of worship, dedicated 
 to 'brotherly love,' into a place of selfish and sensual feasting? Can it be that you 
 despise the church of God, and wish to put to shame your less affluent brethren, 
 who have not your means of satisfying their physical appetites ? What shall I say 
 to you ? Shall I commend you for such conduct ? I do not commend you. " 
 [Having described the institution of the Lord's Supper in order to impress the 
 Corinthians with the solemnity proper to its observance, he returns to their ill- 
 behaviour, ver. ;J3, 34.] " Let it therefore, my brethren, be your practice in 
 future, when you come together to partake of the Lord's Supper, to wait for one 
 another before you enter upon the sacred service. If any one is hungry, let him eat 
 to satisfy his appetite in his own house, either before or after this Christian com- 
 munion, so that he will not be tempted to withhold his surplus from the common 
 stock, and be involved in a common condemnation ; and as to the rest of your 
 irregularities" — whether including the use of the common elements of the love-feast, 
 instead of the proper and carefully prepared bread and wine of the passover, — 
 "those I nill set in order on my personal arrival amongst you." 
 
 We learn from this passage, — 
 
 1. That the Christians had unwisely mixed up a social meal (yet eaten unsocially 
 by not a few) with the proper celebration of the Lord's Supper ; but whether this 
 eranos had actually been substituted for a distinct celebration of the Supper, or had 
 marred its devout observance by introducing into it a spirit of irreverence and dis- 
 content, cannot now be decided. 
 
 2. That this association of common eating and drinking with religious worship 
 was disapproved in general by the apostle, on account both of the abuses incident 
 to it, and of the want of accordance between it and the design of spiritual com- 
 munion — elements of defect not at all to be lessened by the introduction of intoxi- 
 cating agents. 
 
 3. That this association was peremptorily forbidden, so that the offices of the 
 Lord's day and Lord's house might be suitably discharged, including, as they then 
 did, a weekly celebration of the Lord's ^ upper. 
 
 The Corinthians, we may hope and conclude, rendered obedience to the apostle's 
 directions ; but ecclesiastical history makes it evident that the abuses censured in 
 this epistle long continued in other places. It became customary, however, to 
 celebrate the agapa (love-feasts) after the Lord's Supper, and in course of time they 
 became separated from the Lord's day worship alteg.ther. 
 
 Chapter XI. Verses 43 — 26. 
 
 >3 For I have received of the Lord that which also I delivered unto 
 you, That the Lord Jesus the same night in which he was betrayed 
 took bread : n And when he had given thanks, he brake it, and said, 
 Take, eat : this is my body, which is broken for you : this do in 
 
I CORINTHIANS, XI. 23 — 26. 
 
 343 
 
 lall portion, 
 
 2 :_♦' When 
 f, you do so 
 elebrate it in 
 oduced their 
 y that, while 
 ; his poverty 
 in which eat- 
 ip, dedicated 
 it be that you 
 ent brethren, 
 at shall I say 
 timend you." 
 I impress the 
 J to their ill- 
 ir practice in 
 
 3 wait for one 
 ry, let him eat 
 Christian com- 
 I the common 
 e rest of your 
 the love-feast, 
 ,e passover, — 
 
 ten unsocially 
 
 whether this 
 
 upper, or had 
 
 ence and dis- 
 
 gious worship 
 
 buses incident 
 
 piritual com- 
 
 :ion of intoxi- 
 
 offices of the 
 as they then 
 
 o the apostle's 
 s censured in 
 however, to 
 se of time they 
 
 ivered unto 
 as betrayed 
 it, and said, 
 ; this do in 
 
 % 
 I 
 
 remembrance of me. »s After the same manner also /le took the cup, 
 when he had supped, saying, This cup is the new testament in my 
 blood : this do ye, as oft as ye drink //, in remembrance of me. 
 a6 For as often as ye eat this bread, and drink this cup, ye do shew 
 the Lord's death till he come. 
 
 \\ 
 
 V. 23. I DELIVERED TO YOu] Paredoka humin. 
 
 In which he was betrayed] Hee paredidoto. This striking difference of 
 meaning within one verse in a double use of the same word paradidonii, is a lesson 
 to those who insist that a word like yayin or oinos could bear but a single significa- 
 tion — ' fermented juice of the grape ' ! It is also useful as showing that too much 
 stress is not to be laid on an identity of meaning between /««a in ver. 21 and pet na 
 in ver. 34. Hence the invaluable rule of taking the context into consideration is 
 sure to misguide rather than to instnict, if a cast-iron identity of sense between 
 similar words (or of the same words in different relations) is obstinately assumed. 
 
 V. 24. Take, eat] Labete, phagete. These words are absent from all the most 
 ancient MSS. 
 
 V. 25. This cup] Tonto to poieerion, 'this the cup ' = this cup which I now 
 give to you.' 
 
 This do ye as often as ye drink it] Touto poieite hosakis an pineete, 'this 
 do ye as often as ye may drink it.' Codex A stops at poieite, ' do ye.' Dean Stanley 
 remarks, " ' Not only at the original feast, but at all your feasts.' These words 
 are emphatically introduced, as the thought conveyed in them is carried on to the 
 next verse, in order to indicate the continuance and identity of the original meal 
 with its subsequent celebration. ' Not only on that one occasion, but on all public 
 occasions.' * There may also be the further object of showmg that in the original 
 institution the intention was that they should commemorate the Lord's death, not 
 only on stated occasions, but at all their meals, whenever they ate bread and drank 
 wine." — (Notes on Ep. Cor., vol. ii. 243.) Yet it seems somewhat strained and 
 superfluous to apply the /losak/s, ' as often,' to any other occasions than the social 
 assemblies, when believers came together to call upon the name of their Lord, and 
 celebrate His sacrificial love ; and it is, moreover, not consistent with the Pauline 
 distinction of eating at home and eating in the church, f If we accept the exegesis 
 
 • This institution, in fact, is a Divine and human pledge conjointly : when the faithful disciple 
 truly observes it, he receives renewals of grace from its Author, to whose service he pledges 
 himself afresh J while, on the human side, he shmvs forth the great truth of sacrihce to the world. 
 People who loosely talk against pledges should 'think upon the^e things.' — Eds. 
 
 t While Dean Stanley suggests tho nmmon use of the symbols of salvation, a clerical friend of 
 the Temperance cause argues, that since grape-juice was consecrated as the symbol of atonement, 
 it has become unlawful for common use, as was the blood of animals under the old dispensation, 
 liut it is obvious (from Gen. ix. 4) that the use of blood was forbidden in ancient times simply 
 because of its being the ultimate seat of animal life, a reason not .ipplicable to grape-juice; also 
 that the prohibition extended to the use of blood in the flesh as much as to extracted blood, whereas 
 only gr.ipe-juice expressed, and not grapes themselves with their contained wine, are supposed to 
 be now forbidden. Neither does analogy require that because blood, as a symbol of atonement, 
 was forbidden to the Jews, therefore gr.-ipe-juice, which is simply an embli m of Christ's blood--, 
 itself the true and specific symbol of His atonement, — .should be equally interdicted. Again, the 
 eucharistic bread, equally with the wine, is a representation of the mysteries of redemption, and 
 should, for the same reason as the fruit of the vine, be excluded as ordin.iry food. That the 
 Saviours own words d j not clearly forbid all common use of ' the fruit of the vme,' and that they 
 weie not so understood by the eleven, or by St Paul, is manifest from the novelty of the theory, 
 and from the absence of any single reference to it in the apostolic epistles. It is evident, on the 
 contrary, from the Circular Letter of the Council at Jerusalem, and from numerous passages in the 
 Vauline Epistles, that such a construction of our Lord's words never occurred to those to whom the 
 Holy Spirit was given, expressly th.at He should lead them into 'all the truth' necessary to tho 
 preaching of the gospel and the observance of its laws. 
 
 \% 
 
 ' % al 
 
 1^1 -r! 
 
 • ;(•: 
 
 r-'i 
 
 .1 " 
 
 ..III 
 
l!(; 
 
 mtiM 
 
 344 
 
 I CORINTHIANS, XV. 32—34. 
 
 thrown out by Dean Stanley, but not absolutely approved by him, it would involve 
 a distinct recognition of the Saviour's self-sacrifice whenever and wherever bread 
 and wine are socially partaken of by believers. It does not, however, appear to 
 us that more can be fairly deduced from the recited injunction than the duty of 
 using the bread and the up in devout and grateful remembrance of the Lord ' as 
 often' as they are introduced into the assemblies of His people. 
 
 li' 
 
 
 ' ill 
 
 m 
 
 IS 
 
 Fi'r l:^ W 
 
 1 1 ill 
 
 I! 
 
 
 Chapter XV. Verse 32. 
 
 If after the manner of men I have fought wich beasts at Ephesus, 
 what advantageth it me, if the dead rise not ? let us eat and drink ; 
 for to morrow we die. 
 
 This sensual sentiment had long passed into a proverb. [See Note on Isa. xxii. 
 13.] The classical writers offer illustrations too numerous to quote. Anacreon, 
 in his Fourth Ode ' To Himself,' has " Stretchetl on tender myrtles and upon lotus 
 herbage, I wish to drink to my friends. And let Cupid, having bound his vest 
 above his neck with papynis, serve me with sweet drink iincthti). For like a 
 chariot's wheel life runs, being rolled along ; and we, our bones dissolved, shall lie 
 reduced to a little dust," etc. So in the Fourteenth Ode, *0n being devoid of 
 Envy,' he exclaims, "To-day concerns me ; but who knows to-morrow ? Whilst, 
 therefore, it is fair weather, both drink and throw dice, and pour out libations of 
 Bacchus ; lest, if disease should come along, it should say, It is not for thee to 
 drink"! The same sentiment is expressed in Odes 24, 25, 35, 39, and 40. 
 Herodotus (book ii. chap. 78) says it was customary among the Egyptians of hi" 
 day to produce at all their feasts a wooden effigy of a dead person in a coiiin, whic.t 
 was shown to all the guests, each of whom was addressed in these words, — ' Look- 
 ing upon this, both drink and enjoy thyself ; for thou shall be such as this is when 
 thou art dead!' 
 
 Chapter XV. Verse 33. 
 Be not deceived : evil communications corrupt good manners. 
 
 The words 'evil communications corrupt good manners 'are fovmd in one of 
 Menander's dramas, but it may have passed into a proverb in the Apostle's days, 
 and have been cited by him as such. The statement itself is confirmed by daily 
 experience, and evinces the wisdom of reducing our necessary contact with evil 
 within the narrowest possible limits, that the personal and social corruption they 
 are calculated to produce may be restrained. That drinkitii:; fashions and tippling:; 
 resorts are vehicles of such corruption, in its most contagious and injurioub forms, 
 cannot be doubted by those who have carefully inquired into their influence on 
 domestic and public life. Hence the demand for earnest and persistent effort to 
 place the one under the stigma of a moral public opinion, and the other under the 
 ban of civil law. 
 
 Chapter XV. Verse 34. 
 
 Awake to righteousness, and sin not; for some have not the 
 knowledge of God : I speak this to your shame. 
 
inners. 
 
 1(1 in one of 
 
 |ostle's days, 
 led by daily 
 ict with evil 
 •iiption they 
 md tipplin^^ 
 ioua forms, 
 Influence on 
 ^nt elTort to 
 :r under the 
 
 
 'i; 
 
 i' 
 
 
 h 
 
 
 I CORINTHIANS, XV. 34. 
 
 345 
 
 uld involve 
 ever bread 
 , appear to 
 the duty of 
 le Lord ' as 
 
 Epliesus, 
 nd drink ; 
 
 on Isa. xxii. 
 
 Anacreon, 
 
 \ upon lotus 
 
 and his vest 
 
 For like a 
 
 ^ed, shall lie 
 
 ig devoid of 
 
 V? Whilst, 
 
 libations of 
 
 for thee to 
 
 ,9, and 40. 
 
 ians of iii--" 
 
 ;oiliii, whic.i 
 
 s, — ' Look- 
 
 this is when 
 
 Awake to righteousness] ^^«^^ja/t', a'//ta;Jj', 'be sober again, righteously.' 
 The present imperative is employed to mark that the change should be immediate. 
 Ek, prefixed to neepsate, indicates a return to sobriety, neepsis, from an opposite 
 condition. In the Lxx. the phrase is used in the sense of awakening out of a 
 drunken sleep, — in reference to Noah, Nabal, and the drunkards of Israel. [See 
 Notes on Gen. ix. 24; i Sam. xxv. 37; Joel i. 5.] Commentators differ on the 
 question whether the word here has a literal or figurative application,— whether the 
 apostle calls upon the Corinthians to become literrilly ' sober,' or whether he com- 
 pares their spiritual state to one of intoxicating stupor, and invokes them to shake 
 themselves free of it. [As to neepho, see Note on i Thess. v. 7.] The exact force 
 of the adverb dikaios is also disputed. Some take it in the modal sense of ' fully,' 
 'perfectly,' ' effectually ' = 'become sober again, thoroughly,'' Others prefer the 
 moral sense of 'justly' or ' righteously ' = ' become sober again, as it is right.'' 
 Others agree with the A. V., in giving to ekneepsate dikaios a causal connection 
 and righteous result = ' become sober again, and so enter on a righteous career. ' 
 Conybeare and Howson, in their ' Life and Letters of St Paul,' paraphrfiC tiic 
 verse thus : — "Change your drunken revellings into the sobriety of righteousness, 
 and live no more in sin." However it may be read, it must be understood as 
 antagonistic to every desree q{ sensualizing influence. 
 
 I I 
 
 If 
 
 n 
 
 
 ^Mf ' fl 
 
 
 %- 
 iii> 
 
 V'v 
 
 .. \ 
 
 not the 
 
THE SECOND EPISTLE OF 
 
 ST PAUL TO THE CORINTHIANS. 
 
 
 
 'i < it! 
 
 
 
 Chapter V. Verse i6. 
 
 Wherefore henceforth know we no man after the flesh : yea, though 
 we have known Christ after the flesh, yet now henceforth know we 
 Aim no more. 
 
 By knowing Christ * after the flesh ' (iaia sarkos) the apostle alludes to the 
 external events of the Saviour's life separated from their spiritual significance. 
 With such a knowledge of Christ he declares he would not be satisfied, since it was 
 wholly devoid of that transforming and assimilating power which belongs to a 
 spiritual discernment of Christ, and that alone. May not this passage be justly 
 applied to those who think they find a sanction to their use of intoxicating drinks 
 in the example of the Redeemer ? If, as they suppose — and suppose without any 
 warrant from the Gospel history, — the Lord made and used inebriating wine, their 
 plea is at best grounded in a knowledge of Him after the flesh, — such a knowledge, 
 in fact, as they would never dream of putting to a similar use by conforming to His 
 style of dress, manner of travelling, and outward life in general. On the contrary, 
 to know Him * after the spirit ' is to understand, appreciate, and imitate Him in 
 the spiritual principles by which He was actuated. If we have not His spirit, ' we 
 are none of His,' and the paramount question for every Christian to consider and 
 answer for himself is, whether a resemblance to that spirit, so loving and self- 
 denying, is not exhibited in abstinence from alcoholic beverages, rather than in their 
 most limited but self-inaulgent use? Beyond all dispute, if abstinence is vastly 
 more conducive to t'le good of society than drinking, a perception of this truth 
 will lead those who know 'Christ after the spirit' to abstain with all readiness and 
 cheerfulness. If any mur? siy that he honestly believes drinking to be, on the whole, 
 more useful to society and to the cause of religion than abstinence would be, it is 
 not for us to judge our brother, but we may affectionately urge him not to rest in 
 such a condition without a full, careful, and unbiassed examination of all the 
 evidence within his reach. 
 
 Chapter VII. Verse i. 
 
 Having therefore these promises, dearly beloved, let us cleanse 
 ourselves from all filthiness of the flesh and spirit, perfecting holiness 
 in the fear of God. 
 
;ans. 
 
 'ea, though 
 1 know we 
 
 ludes to the 
 significance. 
 , since it was 
 belongs to a 
 ge be justly 
 lating drinks 
 without any 
 g wine, their 
 
 knowledge, 
 ining to His 
 the contrary, 
 tate Him in 
 s spirit, ' we 
 onsider and 
 ng and self- 
 than in their 
 ice is vastly 
 af this truth 
 eadiness and 
 n the whole, 
 uld be, it is 
 Jt to rest in 
 
 of all the 
 
 is cleanse 
 g hoHness 
 
 
 2 CORINTHIANS, VII. I. 
 
 347 
 
 Great was the anxiety of the apostle that his children in Christ should keep 
 themselves unspotted from the world, and that they and he should purify themselves 
 from " every defilement {pantos mohtsmon — in i Cor. viii. 7 the verb is rendered 
 in A. V. ' defiled ') of flesh and spirit, perfecting holiness {epitelountes agiosuiicen 
 — completing the work of holiness in all its parts) in the fear of God." Such a 
 desire after exemption from all stain of sin would, if universal and deep-seated, go 
 far to secure its own realization, for it would instinctively lead to the avoidance of 
 all things that expose the Christian to the dreaded contamination. It is remarkable 
 that the defilement is spoken of as pertaining to 'flesh and spirit'; and whether 
 the allusion is to the flesh and spirit as the sources of the defilement, or as the 
 recipients of it, the caution conveyed ought to make believers shun intoxicating 
 liquor, because that is adapted, more than any other external agency, to stimulate 
 those lusts of the flesh and impurities of the spirit that bring the soul into deadly 
 peril. Most true it is, that so long as the Christian is in the world, he will be 
 exposed, more or less, to its evil ; but this consideration, instead of diminishing, 
 ought to increase his aversion to alcoholic beverages, as a wholly superfluous and 
 artificially superinduced element of danger, and (as experience proves) of destruc- 
 tion, to innumerable souls. 
 
 ■■:' . ! 
 
 
 •f 
 
 ' I 
 
 " ' i ^ 
 
THE EPISTLE OF 
 
 ST PAUL TO THE GALATIANS. 
 
 Chapter V. Verses 13, 14. 
 
 13 For, brethren, ye have been called unto liberty; only use not 
 liberty for an occasion to the flesh, but by love serve one another. 
 14 For all the law is fulfilled in one word, even in this ; Thou shalt 
 love thy neighbour as thyself. 
 
 Instead of alia dia tees agapces, ' but by love,' Codex D has alia tee agapcdou 
 Pnenmatos, * but in (or by) the beloved Spirit.' And after the words ho gar pas 
 nomas, * for the whole law,' the same Codex reads in Aumon, ' in you.' 
 
 Christians are called ' unto liberty ' (ep' eleutheria), — liberty from the condemna- 
 tion and power of sin, and liberty from the yoke of ceremonial observances ; but 
 this liberty is conditioned by the proviso that it is not to be used * for an occasion 
 to the flesh ' (eis aphormeen tee sarki). It is a liberty that is to be made no 
 excuse for indulging and pampering fleshly appetites ; but using love as its instru- 
 mental and efficient power, it is to be exercised and manifested in acts of service 
 by Christians to one another. For the whole moral law, as it relates to our 
 liuman duties, is summed up in the precept to love our neighbour as ourself. To 
 what extent, even among professing Christians, the use of alcoholic liquors is 
 made * an occasion of the flesh,' we need not conjecture ; but it may be affirmed 
 with confidence, that a general resolution by Christians to prefer the good of 
 others to the gratification of a merely sensuous taste, would result in an avoidance 
 of strong drink more extended, and a discouragement of drinking customs more 
 effectual, than Christendom has ever yet beheld. Those who plead that they 'are 
 at liberty to drink,' cannot vindicate such a liberty on any Christian principle till 
 they have shown that it is not claimed for mere self-indulgence, and is consistent 
 with the utmost usefulness in the sphere assigned them by a gracious Providence. 
 
 Chapter V. Verses 19—21. 
 
 19 Now the works of the flesh are manii'est, which are these; 
 Adultery, fornication, uncleanness, lasciviousncss, 20 Idolatry, witch- 
 craft, hatred, variance, emulations, wrath, strife, seditions, heresies, 
 31 Envyings, murders, drunkenness, revellings, and such like : of the 
 
 I 
 
m 
 
 GALATIANS, V. I9 — 21. 
 
 349 
 
 these; 
 
 witch- 
 
 eresies, 
 
 of the 
 
 which I tell you before, as I have also told you in time past, that they 
 which do such things shall not inherit the kingdom of God. 
 
 V. 21. Drunkenness] Methai, 'intemperances' — copious indulgences in drinks, 
 some of which would have the power of inebriating, though intoxication is not the 
 essence, but only the extreme of the vice condemned by the apostle. The essential 
 of the vice is, that men drink for pleasure, regardless of the law of God or the 
 claims of man. 
 
 Revellings] Komoi, ' revelries' — the acts of disorder and profligacy attendant 
 on the mdhai previously named. Concerning the corruption of morals engendered 
 by this conduct, and tlie degree in which it abounded, both Pliny and i'hilo, con- 
 temporaries of St Paul, have left pictures of the gross sensuality of that age. 
 Pliny writes (book xiv. c. 28), •' If any one will take the trouble duly to consider 
 the matter, he will find that upon no one operation is the industry of man kept 
 more constantly on the alert than upon the making of wine, as if nature had not 
 given us water as a beverage, — the one, in fact, of which all other animals make 
 use. We, on the other hand, even go so far as to make our very beasts of burden 
 drink wine ! — so vast are our efforts, so vast our labours, and so boundless the 
 cost which we thus lavish upon a liquid which deprives man of his reason, and 
 drives him to frenzy and to the commission of a thousand crimes. So great, how- 
 ever, are its attractions, that a great part of mankind are of opinion that there is 
 nothing else in life worth living for. Nay, what is even more than this, that we 
 may be enabled to swallow all the more, we have adopted the plan of diminishing 
 its strength by prc.s ng it through filters of cloth, and have devised numerous 
 inventions whereby to create an artificial thirst. To promote drinking we find 
 that even poisonous mixtures have been invented, and some even are known to 
 take a dose of hemlock before they begin to drink, that they may have the fear of 
 death before them to make them take their wine. * Others, again, take powdered 
 pumice for the same purpose ; and various other mixtures, which I should feel 
 quite ashamed any further to enlarge upon. We see the more prudent among 
 those who are given to this habit, have themselves parboiled in hot baths, from 
 whence they are carried away half dead. Others, again, cannot wait till they have 
 got to the banqueting couch — no, not so much as till they have got their shirt on, 
 — but, all naked and panting as they are, the instant they leave the bath they seize 
 hold of large vessels filled with wine, to show off, as it were, their mighty powers, 
 and so gulp down the whole of the contents, only to vomit them up again the very 
 next moment. This they will repeat, too, a second, and even a third time. And 
 then, too, what vessels are employed for holding wine ! — carved all over with the 
 representations of adulterous intrigues, as if, in fact, drunkenness itself was not 
 sufficiently capable of teaching us lessons of lustfulness. " 
 
 Philo, in his treatise on * Drunkenness,' refers to " the contrivances displayed in 
 the examination of different kinds of wine to produce some, the effects of which 
 shall speedily go off, and which shall not produce headache ; but, on the contrary, 
 shall be devoid of any tendency to heat the blood, and shall be very fragrant, 
 admitting either a copious or a scanty admixture with water, according as the 
 object is to have a strong and powerful draught or a gentle and imperceptible 
 one." And describing those who are ' insatiably fond of wine,' he states, "After 
 
 h 
 
 5; 
 •J 
 
 f ' 
 
 * Wine was believed to be the only antidote to the poison of hemlock. 
 
350 
 
 GALATIANS, VI. 7, 8. 
 
 ill.. 
 
 m 
 
 
 I 
 
 
 •^ 
 
 they have drunk they are still thirsty, and they begin drinkinj; at first out of small 
 cups ; then, as they proceed, they tell their servants to bring them wine in lurfjer 
 goblets ; and when tiiey are pretty full and getting riotous, being no longer able to 
 restrain themselves, they take bowls and goblets of all the largest sizes that they 
 can get, and drink the wine unmixed in huge draughts, until they arc either over- 
 come by deep sl'!ep, or till what they have poured into themselves is vomited out 
 again through repletion." 
 
 It may not be easy to decide whether the apostle had any motive in bringing up 
 the rear of all the sins enumerated with ' drunkenness' and ' rcvellings'; luit it is 
 incontrovertible that to them may be traced, as to a fountain, many of the otlier 
 ovils, or at least their prei'alence. Very solemn is the declaration that, ciiually 
 with these transgressions and crimes, will drunkenness and revelling exclude tlieir 
 subjects from the kingdom of God. How can it be otherwise?— for what more 
 than they grieves the Holy Spirit, and effectually excludes the possible existence 
 of that state of mind and heart which can alone render heaven a place of enjoy- 
 ment to the human soul ? 
 
 Chai>ter V. Verses 22 — 24. 
 
 aj But the fruit of the Spirit is love, joy, peace, longsuflTering, 
 gentleness, goodness, faith, aj Meekness, temperance : against su 
 there is no law. 34 And they that are Christ's have crucified the 
 flesh with the affections and lusts. 
 
 V. 23. Temperance] Enkmtcia, 'self-restraint.' Conybeare and Howson 
 render by 'self-denial.' This fruit of the Spirit — the one last named — stands in 
 opposition to the associated vices named in ver. 21. [See Note on Acts xxiv. 25 .J 
 Against such virtues and graces there is no law, for they are the evidences of that 
 spiritual decalogue which Christ writes upon all hearts that He makes His own. 
 Those who are Christ's — wlio lielong to Him by a regenerating influence — 'have 
 crucified the flesh with its affections and lusts'; they no longer do what is pleasing 
 to the flesh because it is so, but what is pleasing to Christ, who loved them and 
 gave Himself for them. 
 
 Chapter VI. Verses 7, 8. 
 
 7 Be not deceived ; God is not mocked : for whatsoever a. man 
 soweth, that shall he also reap. 8 For he that soweth to his flesh 
 shall of the flesh reap corruption ; but he that soweth to the Spirit 
 shall of the Spirit reap life everlasting. 
 
 As the seed, so the produce ; as the sowing, so the reaping. The correspondence 
 is invariably preserved. So in the fable, when dragons' teeth were sown, armed 
 men sprang up. As true Science, therefore, consists in tracing effects to their 
 causes, so true Wisdom lies in avoiding the causes of evil, and seeking to substitute 
 the causes of happiness and goodness. To foster the causes and expect different 
 consequences is tlie extreme of irrationality, and must bring with it perpetual dis- 
 uppointment. Of such unreason, however, the world is guilty when it clings to 
 ttrong drink and drinking fashions, and all the while hopes and expects that 
 
CALATIANS, VI. 9, 10. 
 
 351 
 
 ; of smnll 
 in linger 
 i!r able lo 
 that they 
 thcr uvcr- 
 imilcd out 
 
 rin^'ing up 
 ; ".Hit it is 
 the other 
 at, cciually 
 elude their 
 vhat more 
 ; existence 
 2 of cnjoy- 
 
 ;sufTering, 
 inst su 
 :;ilk'd the 
 
 d llowson 
 — stands in 
 s xxiv. 25 .J 
 ces of that 
 i His own. 
 ice — 'have 
 is pleasing 
 them and 
 
 :r a. man 
 his flesh 
 Ithe Spirit 
 
 Jespondence 
 bwn, armed 
 |:ts to their 
 
 I substitute 
 let different 
 Irpetual dis- 
 Kt clings to 
 
 kpects that 
 
 intemperance will cease! On a visitation of cholera or typhus to a locality, the 
 development of the seeds of the pestilence in any particular individual cannot be 
 predicted, but there can be little uncertainty as to the fact that it wi// be developed 
 amongst some persons most recipient of its influence. So the connection of drinking 
 with ilrunkenncss cannot be asserted of any particular person who begins to drink, 
 but may be positively affirmed of some in any moderate aggregation of such 
 beginners. The legitimate conclusion is — the rejection of strong drink, not the 
 fatalistic, pseudo-philosophical dogma tliat drunkenness must necessarily exist. If 
 a nation 'Mill create and cultivate a taste for alcoholic licjuors — will foster it by 
 fashion and feed it by licence, — the curse of intemperance must surely visit it, 
 whatever is then done to avert it. The nexus cannot be broken, but the artificial 
 appetite and habit may. 
 
 Chapter VI. Verse 9. 
 
 And let us not be weary in vv i. doing : for in due season we shall 
 reap, if we faint not. 
 
 Well-doing is sowing good seed ; such seed will spring up. The sower, if he 
 do not faint, will reap the fruit; therefore let hiin not be weary in 'well doing.' 
 ' Whatsoever ye sow, of that,'' not of some other kind, 'ye will reap.' Good as 
 certainly results from good as evil from evil. Convinced that we have what is 
 good, let us then plentifully sow it, in confidence of a fruitful harvest in reserve. 
 This promise will, as a rule, be fulfilled in a measure even upon earth ; and what 
 this world does not yield, ' the world to come ' will unfailingly supplement and 
 supply. The well-doing spoken of ir not restricted to direct Christian teaching, 
 and the Temperance Reform has produced some of the most striking illustrations 
 of this great providential law which modern times have witnessed. Let all who 
 desire the weal of humanity engage in this sphere of well-doing, and the land will 
 be covered with the precious harvest of their labours. 
 
 ll: J| 
 
 Chapter VI. Verse 10. 
 
 As we have therefore opportunity, let us do good unto all mcn^ 
 especially unto them who are of the household of faith. 
 
 Opportun'ITy] Kairon, 'season.' This is the condition of active usefulness. 
 'Let us do good,' er^azoinetha to agathon, 'let us work what is good' to all, 
 ]Mimarily to those who are of the household of the faith. No principle of benevo- 
 lent action can be wider than this — every opportunity, every kind of good, ez'ery 
 class of person. If, therefore, abstinence affords an opportunity of service to our 
 fellow-creatures, it is a means of ' working good,' not to be despised or neglected 
 without a clear violation of this law of Christian conduct. To say, ' I don't 
 /v/Zar abstinence would supply such a means of good' is no justification of indif- 
 ference unless we have first given it a fair and careful triaL 
 
 
THE EPISTLE OF 
 
 ST PAUL TO THE EPHESIANS. 
 
 
 , If 
 
 I 
 
 N 
 
 i 
 i 
 
 If i 
 
 Chapter V. Verse i8. 
 
 And be not drunk with wine, wherein is excess ; but be filled with 
 the Spirit. 
 
 And be not drunk with wine] A'ai mee mctJinshsthe oino, 'and be not 
 surcharged wiih wine.' Drinking immense quantities of wine was common among 
 the Greeks, and (strange as it may appear to modern bibbers) tlie intoxicating 
 liquors used were largely dihited, with the express intention of making the potations 
 both deep and prolonged. Pulilic sentiment in Athens, in the time of Plato, did 
 not go beyond condemning drunkenness— and not always that, for at the festivals 
 of Dionysiu'i (Bacchus) ' the giver of wine,' an abnegation of sobriety was almost 
 universal ! 
 
 In which] En ho, 'in which.' The subject of this 'which' may be the 
 previous word ' wine, ' or the whole of the preceding clause ; that is, it may signify 
 'in which wine,' or 'in which state of vinous intemperance.' Bengel's note is 
 emphatic, — En ho, in quo vino scilicet quatcnus inif node rate hanritiir, 'in which 
 wine, evidently, since it is immoderately swallowed.' Doddridge takes the same 
 view, and regards this construction as a beautiful figure. Having before him the 
 Lxx. rendering of Prov. xx. i — akohuton oinos, 'wine is an incorrigible thing,' — the 
 apostle might readily affirm that 'in' wine, estin asotia, 'there is unsavableness.' 
 Nor would such an affirmation be purely figurative, seeing that the alcoholic 
 element is the active producer of that appetite and that sensuality which plunge 
 multitudes into perdition. 
 
 Is excess] Estin asotia, 'is unsavableness' = utter depravity and dissoluteness. 
 The word asotia is compounded oi a and sotia, and literally signifies the absence of 
 salvation — a state of hopeless moral disintegration and ruin. Clement of Alex- 
 andria, in his ' Pedagogue,' b. ii., says : — " I admire those who desire no other 
 l)evemge than water, the medicine of a wise temperance, avoiding wine as they 
 would fire. It is desirable young men and maidens should forego the medicament 
 altogether, for . . . hence arise irregular desires a,n(\. licentious coni[\\ci; . , .the 
 whole body is excited before its time by the action of wine on the system. The body 
 injlames the soul. . . . 'Well, then, has the apostle said, ' Be not surcharged with 
 wine, in which is asotia, a shameful licentiousness.'' He seems to signify the impos- 
 sibility of salvation (soteeria) to drunkards, for the word asijteia, in Greek, means 
 
[ANS. 
 
 filled with 
 
 *and be not 
 
 mmon among 
 e intoxicating 
 the potations 
 of Plato, did 
 it the festivals 
 ty was almost 
 
 may be the 
 may signify 
 el's note is 
 ' in which 
 
 ■wes the same 
 
 fore him the 
 thing,'— the 
 
 nsavableness.' 
 le alcoholic 
 
 which plunge 
 
 dissoluteness, 
 le absence of 
 ent of Alex- 
 esire no other 
 wine as they 
 medicament 
 ct; . . .the 
 w. The body 
 charged with 
 ify the impos- 
 Greek, means 
 
 j 
 
 I 
 
 EPHESIANS, V. 18. 
 
 353 
 
 equally 'luxury,' and an incapacity for salvation." — (a.d. 200.) Similarly the French 
 word roue, 'one broken on the wheel,' is also applied to an utter profligate. The 
 Knglish rendering ' excess ' is very tame ; and, being a mere repetition of the idea 
 contained in ' drunk,' is a platitude unworthy of inspiration. More to the point is 
 Wiclif's version, ' And nyle ye be drunken of wyne, in whiche is leecherie.' The 
 Rheims V. has 'wherein is riotousnes.' The Latin Vulgate has luxtina, 
 ' luxuriousness,' akin to the word which it supplies in Prov. xx. i, — luxuriosa 
 res viniim est. Beza has liixus, ' wantonness ' or ' extravagance. ' Calvin says, 
 In quo nomine inldligo lascivias omne genus et dissolutiones, ' by which term 1 
 understand all kind of impurities and dissipations.' The epithet as an adverb 
 occurs in the parable of the prodigal son (Luke xv. 13), where the words ren- 
 dered in A. V. ' in riotous living' are zon asolos, ' living ruinously.' 
 
 But be filled with the Stirit] Alia pleeroiisthe en Pneumati, 'but be ye 
 filled in spirit,' or * with the Spirit.' Either "be not filled-fuU of wine as to your 
 body, as the heathen are, but be ye filled in your spirit with all holy influences" ; 
 or, "let your fulness be not that of wine, but of the Spirit which you have 
 received by faith in Christ." The first interpretation is favoured by the absence of 
 the article to (the) before Pneiimati (Spirit), but the other is generally adopted, and 
 the signification is not different ; for if, as all commentators agree, the mee niethus- 
 kesthe of the first clause is in apposition with the pleerousthe of the second, the oinos 
 of the one requires an expressed or implied agent to correspond, which can be no 
 other than the Holy Spirit, given to those that believe. Dr Eadie, in his Com- 
 mentary, rejects the opinion that the apostle alludes, as in i Cor. xi., to any abuse 
 of the old love-feasts, or of the Lord's Supper ; and he contrasts the vain attempt 
 of men of the world to keep full of the wine whose fumes and stimulation are 
 evanescent, with the Christian's full possession by the influences of the Spirit, 
 which ' are not only powerful, but replete with satisfaction to the heart of man. ' 
 Conybeare and Ilowson give the following as the sense of the whole passage : 
 "When you meet let your enjoyi.ient consist not in fulness of wine, but fulness of 
 the Spirit ; let your songs be not the drinking-songs of heathen feasts, but psalms 
 and hymns ; and their accompaniment not the music of the lyre, but the melody 
 of the heart ; while you sing them to the praise not of Bacchus or Venus, but 
 of the Lord Jesus Christ." 
 
 
 Obs. I. The apostle's Divine philosophy at once goes to causes. lie presents in 
 this verse a practical antithesis between fulness of wine and fulness of the Divine 
 Spirit; not an antithesis between one state of fulness and another — mere effects, — 
 but an antithesis pointing to an intrinsic contrariety of nature and opera. ion 
 between \.\\c sources of such fulness — viz., inebriating wine and the Holy Spirit. 
 This contrast will be better understood by quoting the preceding words, ' Where- 
 fore be ye not imwise' {aphrones, without reason) —'not forgetting how antago- 
 nistic to the fviU possession and exercise of your mind the use of wine comes to 
 be, taken in quantities that some may not call excessive. 
 
 1, Whether the asotia ' dissoluteness ' be referred to wine as us germinal and 
 active principle, or to 'drunkenness' as the state of body and mini' which brings 
 the profligacy into play, the fact oi connection is aflTirmcd, and is t > be solemnly 
 taken into account in a!l Christian enterprises and efforts of reformaiion. When 
 intoxicating liquor exerts its specific effects it places the subject in asotiii, •. h'ch is 
 not merely a state in which he cannot be saved, but is synonymouK v/ith ai .ondition 
 
 2 A 
 
 
 I 
 
354 
 
 EPHESIANS, VI. 1 8. 
 
 ;i. ' |»i 
 
 1 ^ 
 
 
 :,'': ti 
 
 
 of moral corruption quite inimic?! to the reception of saving truth. Alcohol 
 deranges the functions of the brain — the medium of mental action, — and tends to 
 bring about organic disease, so that its influence on mind and morals is entirely 
 different in character from the influence of such evil inclinations and habits as leave 
 the brain in healthy rapport with the intellectual powers. Hence the renunciation 
 of inebriating drinks is generally a pre-requisiie for the acceptance of the Holy 
 Spirit, and has been found a positive and direct means of preparation for spiritual 
 impressions by thousands of once prodigal drunkards. 
 
 3. The objection, that since the apostle says, 'Be not drunk with wine,' he 
 virtually sanctions a use of wine short of drunkenness, is one of those superficial 
 inferences in which uneducated or prejudiced minds delight. It is surely possible 
 in our day for a Christian missionary to condemn and forbid intemperance by 
 opium, without approving of the use of that drug in any degree. If the words 
 ' in which is dissoluteness' are joined to the word ' wine,' a powerful warning is 
 given in respect to wine itself; and however the clauses may be construed, the 
 passage in its entirety neither recommends intoxicating drink nor implies that ita 
 use, in the smallest measure, is either salutary or safe. The soul ' filled with the 
 Spirit ' is not supposed to crave after strong drink, but is more likely to resemble 
 the wise man of whom Philo (Paul's contemporary) observes, that ' he will never 
 voluntarily make use of unmixed wine, or of any drug of folly ' (akraton kai pan 
 aphrosunecs pharmakon hekon oupote). Expositors, not themselves abstainers, 
 illustrate this text by a reference to Luke i. 14, where the promise that John 
 should be 'filled with the Holy Spirit,' even from his birth, was connected with 
 the heavenly prohibition, 'wine and strong drink he shall not drink.' Thus 
 Olshausen, in his comment on this verse, writes, " Man feels the want of 
 strengthening through spiritual influences from without ; instead of seeking for 
 these in the Holy Spirit, he in his blindness has recourse to the ' natural ' spirit, 
 that is, to wine and strong drinks. Therefore, according to the point of view of 
 the Law, the Old Testament recommends abstinence from wine and strong drinks 
 in order to preserve the soul free from all merely natural influences, and by that 
 means to make it more susceptible ol the operations ol the Holy Spirit." 
 
 .!'; 
 
 m 
 
 % 
 
d. Alcohol 
 ind tends to 
 s is entirely 
 ibits as leave 
 renunciation 
 of the Holy 
 for spiritual 
 
 ,th wine,' he 
 se superficial 
 irely possible 
 nperance by 
 If the words 
 il warning is 
 onstrued, the 
 plies that ita 
 lied with the 
 f to resemble 
 le will never 
 raton kai pan 
 ;s abstainers, 
 se that John 
 innected with 
 Irink. ' Thus 
 ne want of 
 f seeking for 
 aturai ' spirit, 
 int of view of 
 strong drinks 
 and by that 
 
 I 
 
 THE EPISTLE OF 
 
 ST PAUL TO THE PHILIPPIANS. 
 
 Chapter IV. Verse 5. 
 
 Let your moderation be known unto all men. 
 hand. 
 
 The Lord is at 
 
 Moderation] Epieikes, 'seemliness,' or 'gentleness.' The Vulgate has modesiia, 
 
 which the Rheims version converts into 'modcstie.' Wiclif gives 'be youre 
 
 pacience known to alle men'; Tyndale and Cranmer, 'softness'; the Geneva V, 
 
 'patient mynde.' Had the A. V. read 'moderation-of-mind,' llie ignorant 
 
 perversion of this text into an objection to the Temperance movement — as if the 
 
 apostle were recommending ' moderation-in-liquors ' — would have been avoided. 
 
 The reference is either to that propriety and consistency of conduct which 
 
 Christians should ever exhibit, or to that gentleness and equanimity of soul 
 
 which should ever be manifested to all, even their persecutors; for 'the Lord 
 
 is at hand,' — at hand to reward His people and judge their oppress, jrs. So far 
 
 as this text can have any bearing on the use of strong drinks, it would be impossible 
 
 to show that Christian moderation of disposition — whether decorum or serenity — 
 
 is ever increased by the use of the smallest quantity of the wine which is a mocker; 
 
 while there is lamentable evidence of breaches of propriety and good temper 
 
 provoked by its influence on professing Christians of every name. Cowper, who 
 
 was a good Greek scholar, very well rebukes the prevalent perversion of this text 
 
 in favour of sensuality : — 
 
 ' The selfsame word that bids our lusts obey, 
 Is misapplied to sanctify their sway.' 
 
 'i-» 
 
 iff \ 
 
 Chapter IV. Verse 8. 
 
 Finally, brethren, whatsoever things are true, whatsoever things 
 are honest, whatsoever things are just, whatsoever things are pure, 
 whatsoever things are lovely, whatsoever things are of good report ; 
 if tfiere be any virtue, and if there be any praise, think on these 
 things. 
 
 This comprehensive principle is an answer to the objection that abstinence is 
 not commanded in the Scriptures; since, if it be inch'ded under any of the 
 
K'r 
 
 356 
 
 PHILTPPIANS, IV. 8. 
 
 n 
 
 ' whatsoevers ' of this verse, it is as really affirn^.ed and stamped with apostolic 
 authority as if distinctly pointed out. Nowhere do the sacred writers profess to 
 give an exhaustive enumeration of all varieties of virtuous conduct. In the 
 application of this catholic course of Christian morals, all that is necessary is to 
 ascertain whether any particular act or line of conduct comes under the rule laid 
 down ; if it does, the scriptural application of it comes out as clearly and con- 
 clusively as, in logic, the conclusion of a properly constructed syllogism issues from 
 Us premisses. This apostolic description aptly and singularly unites the two 
 elements contained respectively in the definition of morality given by Socrates and 
 Plato. The former defines virtue as that which is done with ' perception ' — /'. e. 
 of truth and suitability ; the latter, as an action in resistance of appetite, mani- 
 festing moral strength, or the control of the fleshly by the spiritual nature. "The 
 Christian has had to deal with a thousand things against which no Divine [verbal] 
 intimation could have been quoted, but the evil of which conscience [enlightened 
 by fact] would have taught him. Men practically ignore their conscience in this 
 matter."— (A. Purey-Cust, M.A.) 
 
 ;!(■ s !' 
 
,h apostolic 
 s profess to 
 ;t. In the 
 :essary is to 
 he rule laid 
 ly and con- 
 i issues from 
 :es the two 
 >ocrates and 
 ;ption ' — /. e. 
 )etite, mani- 
 ure. "The 
 vine [verbal] 
 [enlightened 
 icnce in this 
 
 THE EPISTLE OF 
 
 ST PAUL TO THE COLOSSIANS. 
 
 
 Chapter II. Verse i6. 
 
 Let no man therefore judge you in meat, or in drink, or in respect 
 of an holyday, or of the new moon, or of the sabbath (/ays. 
 
 Or in drink] Eeenposei, 'or in drink.' Codex B has Jdai en posei, 'and in 
 drink. ' 
 
 The apostle is not alluding to a distinction of drinks as intrinsically wholesome 
 or unwholesome, dangerous or safe, but to certain arbitrary and ceremonial fancies 
 founded on Jewish ideas of 'clean ' and ' unclean.' Some expositors suppose the 
 existence at Colosse of a strong pseudo-ascetic party, such as afterwards developed 
 into the Gnostic sect, which affirmed that hulee, 'matter,' was 'inherently evil'; 
 and if this conjecture be correct, the caution of St Paul is intelligible, and in perfect 
 harmony with the Temperance doctrine that whatever God provides for the food of 
 man is 'very good.' The text, observe, has a dual reading, — for if I am not to 
 judge my neighbour in eating or drinking, neither must my neighbour judge me in 
 abstaining from meat or drink. If people would first consider what this text does 
 not mean, they would more accurately comprehend what is its true scope and 
 purport. For instance, it cannot be supposed that it forbids that exercise of 
 reason concerning the quality and consequences of action which the apostle himself 
 is enforcing. He is bringing a certain xvilful self-regarding conduct before the 
 church for judgment. He cannot, then, mean that the Christian is not to judge in 
 such matters, for he is himself judging, and has elsewhere, on this very case, come 
 to a conclusion which he puts as an interrogatory — 'How then walk you 
 charitably, if you do these things ? ' Still less can the apostle be understood to 
 aftirm that we are to exercise no discrimination as to the qualities of food or drink, 
 for that would be equal to saying that the laws of physiology are abolished to the 
 Christian ! Nor can ' the liberty ' so often pleaded for be sustained by this text as 
 being ' the power to act, or not to act, according to one's own pleasure. * True 
 'liberty' — Christian 'liberty' — has no such test as 'pleasure' or wilfulness. It 
 must be based upon 'the ought,^ and be guided by the reasonable and the imperative 
 — the impcialivc krause the reasonable. The will must be the servant of the 
 
■»p 
 
 w. 
 
 
 
 
 
 
 358 
 
 COLOSSIANS, II. 20 — 22. 
 
 reason, not the slave of the passions. In a Christian sense, we arc only ' free to 
 act rightly,' or, as it is poetically and proverbially expressed, — 
 
 ' He is the freeman whom the Truth makes free.' 
 
 Obey conscience first, for it is God's proximate organ of truth; but, beyond and above 
 all, seek the truth which gives authority to conscience and direction to the will. 
 " Looking upon my neighbour's conviction, I say. If you esteem such a course best 
 (not pleasantest) and right (not comfortable merely), you will do well to pursue it ; 
 but as for me, THE truth seems the highest obligation, and therefore I follow it, 
 whether it be pleasant or painful. " 
 
 Chapter II. Verses 20—22. 
 
 20 Wherefore if ye be dead with Christ from the rudiments of the 
 world, why, as though living in the world, are ye subject to ordinances, 
 21 (Touch not ; taste not ; handle not ; 22 Which all are to perish with 
 the using;) after the commandments and doctrines of men? 
 
 This passage has been foolishly quoted as condemnatory of the Temperance 
 reform, as thus : — " The language of ver. 21 is at times applied to strong drink ; 
 but St Paul quotes it to condemn it ; ergo he condemns the modern application "! 
 Can anything be more puerile ? By parity of wwreason, if the words were applied 
 to the common use of laudanum, St Paul would become, logically, ranged on the 
 side of the opium-eater 1 
 
 It is said that Temperance advocates, like the persons censured by St Paul, 
 insist upon self-mortification and compliance with absurd ordinances of restraint ; 
 but,— 
 
 (1) No one can be more emphatic himself than St Paul (i Cor. ix.) in exhort- 
 ing Christians to self-mastery and subjugation of mere animal desire ; and no one 
 dealt more copiously than he in the spirit and language of prohibition; does he 
 therefore come under his own rebuke ? 
 
 (2) It is altogether contrary to truth to affirm that the abstinence principle is 
 based on the theory of neglecting or emaciating the body ; the opposite is the fact ; 
 abstinence is expressly founded on the injurious nature of alcohol. 
 
 Correctly construed, the passage is favourable to the Temperance reform, for 
 the apostle repudiates ordinances springing from the theory of a moral or immoral 
 quality in things themselves, irrespective of their actual effects, — putting super- 
 stitious fancies in the place of observed results ; whereac the Temperance principle 
 ascribes rightness and wrongness solely to responsible agents, and proscribes 
 intoxiiMting drinks as unfit for use on the grovmd of a want of physical appro- 
 and their injurious influences upon the body, and only through it 
 c nental and moral nature. Hence the apostle's argument is, that as 
 t'-M^s are perishable, to identify religion with material observances is to 
 it; v'ith nil its immortal treasures ; — an excellent reason, so far as it goes, 
 agaiasl that blinl aitachment to intoxicating liquors which is the only religion that 
 many persons Cicknowledge, while over many men, who profess better things, these 
 drinks exert a witchery that Christianity fails to command. Truly, ' extremes 
 meet ' ; and the superstitious rejection of good or neutral things is well matched by 
 the senseless and sensual esteem in which bad and dangerous things are held. 
 
 P 
 deg; 
 
 e; 
 
 ,3, 
 
 T! ^iill 
 
only ' free to 
 
 Dnd and above 
 n to the will. 
 1 a course best 
 \ to pursue it ; 
 re I follow it, 
 
 lents of the 
 ordinances, 
 ' perish with 
 ti? 
 
 COLOSSIANS, II. 23. 
 
 359 
 
 Chapter II. Verse 23. 
 Which things have indeed a shew of wisdom. 
 
 This text has sometimes been oddly quoted against the practice of abstinence 
 from alcohohc hquors, to which it has no relation whatever. An enlightened 
 Temperance man does not abstain from wine. ' the mocker.' because he believes it 
 IS a good creature, wliich will strengthen the body, but because he knows it is a 
 bad article, -^at will weaken and deprave it. It is a physiological truth, that to 
 weaken the body is to weaken the brain, the organ of the mind, and thereby to 
 increase the power of many morbid and depraved feelings. On the other hand, 
 to keep the body pure, as commanded in the sequel (chap. iii. 4, 5), is the rational 
 method of aiding the suppression of 'shameful appetites and unnatural desires.' 
 Hence the propriety of not looking, with desire, upon « the wine which is red,' 
 lest thine eyes look upon strange women, and thine heart dictate perverse 
 
 : Temperance 
 strong drink ; 
 application"! 
 i were applied 
 ranged on the 
 
 by St Paul, 
 i of restraint ; 
 
 ix.) in exhort- 
 ; and no one 
 ;ion; does he 
 
 e principle is 
 te is the fact ; 
 
 e reform, for 
 il or immoral 
 )utting super- 
 mce principle 
 nd proscribes 
 lysical appro- 
 ly through it 
 it is, that as 
 :rvances is to 
 "ar as it goes, 
 / religion that 
 • things, these 
 y, ' extremes 
 11 matched by 
 re held. 
 
I 
 
 
 THE FIRST EPISTLE OF ST PAUL 
 
 TO THE THESSALONIANS. 
 
 Chapter V. Versf.s 6—9. 
 
 6 Therefore let us not sleep, as do others ; but let us watch and be 
 sober. 7 For they that sleep sleep in the night ; and they that be 
 drunken are drunken in the night. 8 But let us, who are of the day, 
 be sober, putting on the breastplate of faith and love ; and for an 
 helmet, the hope of salvation. 9 For God hath not appointed us to 
 wrath, but to obtain salvation by our Lord Jesus Christ. 
 
 V. 6. Let us watch] Greeqoromen, 'let us be wakeful'; in apposition to tlie 
 ' let us not sleep ' of the preceding clause. 
 
 And be sober] Kai neephomen, ' let us be abstinent.' 
 
 V. 7. And they that be drunken are drunken in the night] Kai 
 oi tnethiiskomenoi miktos methuotisin, 'and those that are making themselves 
 drunk, drink deep in the night.' A partial reform had been effected since the 
 days of Isaiah, when men rose up early in the morning to follow strong drink, 
 
 V. 8, But let us, who are of the day, be sober] Heemeis de heemcras 
 ontes neeplwmen, ' but let us who are of the day be abstinent.' 
 
 Day and night, light and darkness, have been immemorial symbols of truth and 
 error, holiness and sin. In speaking of the coming of ' the day of Christ ' — the 
 day of revelation and destiny — the apostle reminds the Thessalonians (ver. 4) that 
 they were not 'in darkness' — in a state of depravity, — so that that day should 
 overtake them ' as a thief.' [Some MSS. read hos kh'ptas^ ' as thieves,' instead of 
 hos kltptees, 'as a thief.'] As children of the day, then, it was fitting that they 
 should not sleep, as others did, who were children of the night — /'. e. that they 
 should not be in a state of insensibility and moral unpreparedness for the advent of 
 the 'great day of the Lord'; rather that they should l)e ever 'wakeful' and 'sober,' 
 free from all intoxicating influences and delusions. The use of the word neephonien 
 seems to have suggested to St Paul another descriptive metaphor — that of drinkers 
 carousing, which in his age was wholly carried on in the night season, except by 
 the outrageously intemperate. As those who sleep are insensible of what is passing 
 and impending, so sinners are insensible of approaching judgment — this is one 
 comparison. But also, as lovers of strong drink fill themselves in the night, so do 
 sinners fill and intoxicate themselves with delusive pleasures — those of drink among 
 
 " ^ilM^ie^u. 
 
 ■ir>T.>- .t^.r^. M.^^ 
 
^ 
 
 '■ 
 
 CRITICAL REMARKS ON ' NEEPIIO,' ETC. 
 
 3^1 
 
 truth and 
 isl '—the 
 
 4) that 
 
 shoukl 
 
 nstead of 
 
 hat they 
 
 hat they 
 
 dvent of 
 
 'sober,' 
 '^ephomeit 
 drinkers 
 Kcept by 
 
 passing 
 3 is one 
 It, so do 
 
 amonji 
 
 the rest, — in contrast to whom the Christian, 'who is of the day,' is both wake- 
 ful and abstinent, even as those who in the day time go about their business and 
 keep themselves free from inebriating drinks in order that they may be able to 
 discharge their duties aright. That the apostle wishes ueephomen to be taken 
 lit*" ally as well as spiritually may be inferred from the well-known connection of 
 soL: iety with wakefulness, ooth of the senses and of the mind ; as if he had said, 
 'The children of the day are to be wakeful; and in order that they may be 
 wakeful, let them also be sober,' The influence of even small portions of alcoholic 
 liquor in producing drowsiness is well known, and not a few persons who do not 
 always abstain, yet abstain during the day in order that they may be the better 
 qualified for the business of life. The military metaphor which the apostle pro- 
 ceeds to introduce — 'putting on the breastplate of righteousness' — supports the 
 view that he uses neepho in its primary sense, for the Roman soldier on duty was 
 bound over to the most stringent sobriety, and no other drink but posca, an 
 acidulous liquor, was supplied to him. Xenophon, in his Cyropcedia (vii. 5), 
 represents Cyrus the Great as addressing his chiefs, and reminding them that their 
 soldiers were all wakeful and sober (egreegoraias apantas kai neephonlas), while 
 many of the Babylonians were asleep, and many of them drunken (methuousi). 
 Plutarcl: says of Epaminondas, that on one occasion ' he went the round of the 
 defences and walls, telling the men not to sleep nor to drink (agrupnein kai 
 tteep/iein), so that the others might have licence to sleep and to sot {methuehi) .^ 
 To the Christian soldier, physical sobriety is as needful as to the literal warrior 
 when on service, nor can he wisely dispense with the one infallible security of that 
 state — abstinence from all that can intoxicate. 
 
 Critical Remarks on 'Neepho,' etc. 
 
 I. Since this Greek word and its derivatives henceforth occur repeatedly in the 
 Apostolic epistles, we will here cite the whole of those passages, with the 
 renderings of the A. V., and then proceed to consider their meaning. 
 
 I Cor. XV. 34. Ekneipsate dikaios, ' art/a/v to righteousness. ' 
 
 I Thess. V. 6. Grecgoromen, 'let us watch,' kai neepkomett, 'and be sober.' 
 
 I Thess. V. 8. Heemeis ueephomen, ' let us be sober.'' 
 
 I Tim. iii. 2. (Of a bishop,) le'i him be neephaleon, 'vigilant,' sophrona, 'sober.' 
 
 1 Tim. iii. 11. (Of deacons' wives,) let them be neephaleous, 'sober.' 
 
 2 Tim. ii. 26. Ananeepsosin, * \hty may recover themselves.^ 
 
 2 Tim. iv. 5. Su de ueephe, ' but watch thou,' in pasi, ' in all things.' 
 
 Titus ii. 2. (Oi a.g'sA. m&r\,) neephalions, 'sober.' 
 
 I Pet. i. 1 3. Neephontes, ' be sober. ' 
 
 I Pet. iv. 7. Sdphroneesate oun, 'be ye therefore sober,' kai ncepsate, 'and 
 watch,' eis tas proseuchas, 'unto prayers.' 
 
 I Pet. v. 8. Neepsate, 'bt sober,' g>-eegoreesate, 'be vigilant.' 
 
 In the Lxx. version of the Old Testament neither the verb neepho nor the 
 adjective neephalios occurs, except in combination in the following places : — 
 
 Gen. ix. 24. And Noah exeneepse, ' became sober ' = awoke, apo tou oinoti 
 {autou), 'from his wine.' 
 
 I Sam. XXV. 37. Nabal exeneepsen, ' became sober ' = awoke, apo tou oinott, 
 ' from the wine.' The Hebrew reads, ' in the going out of the wine from Nabal.' 
 
 Joel i. 5. Ekneepsate, ' become sober' = awake. 
 
 Hah. ii. I. Ekneepson, 'awake I' Hab. ii. 7. Ekneepsotisin, ' shall awake. ' 
 
 Ekneepsin occurs in Lament, ii. 8 and (in some MSS.) in iii. 48. 
 
 ft 
 
r^-^" '■'■ 1'^ 
 
 362 
 
 CRITICAL REMARKS ON ' NEEPIIO,' ETC. 
 
 i 
 
 ■i(; it 
 
 t| 
 
 It 
 
 In Homer, neither necpho nor any of its derivatives or combinations occur, to our 
 knowledge. 
 
 2. Tliat the original signification of ntfpJto implies abstinence from intoxicating 
 liquors, maybe safely inferred (i) from its etymon, or derivation, and from the 
 definitions of lexicof^raphers ; (2) from its use by ancient authors; (3) from its use 
 in connection with ana and ek, to denote the entire cessation of the vinous influence, 
 and the restoration of the body to its normal and naturally abstinent condition ; 
 (4) from its figurative employment to denote perfect and natural watchfulness of 
 mind, only possible when one abstains from narcotics. 
 
 (i) No derivation of necpho is given in the great works of Pollux, Suidas, 
 Scapula, Stephanus, or in several of the principal modern lexicons. But Apollonius 
 and Hesychius refer it to neipho = nipho, 'to snow,' which would give to neepho 
 the sense of ' to be cold,' i. e. exempt from the heating or exciting influence of wine. 
 Scheidius refers it to a supposed nubo, 'to cower'' ■=. itumpho ; whence nitmphee, 
 'a veiled maiden,' or a protected woman = a bride. Springing from such a root, 
 neepho would imply 'to protect one's self from danger by avoiding the intoxicati^:;^ 
 cup. Schleusner, however, who is followed by some other lexicographers, derives 
 it from nee, 'not,' and//«o {^ pio ox pod), 'to drink'; a derivation far preferable to 
 those above named. F. Valpy, M. A., Cantab., has suggested another derivation, 
 which comes to the same sense : — " Possibly from nee and heepha (perfect of apto, 
 'to set on fire'), 'not to inflame.'" — ('Fundamental Words of the Greek 
 Language,' 1826.) Passing from derivation to definition, Pollux, in his 'Ono- 
 masticon,' vi. 26, has, " For they say that neephaliuein is to sacrifice neephalia, 
 which is to offer wineless sacrifices {thusiais aoinois); those of a different kind 
 being described as oinospondous (connected with libations of wine)." Hesychius 
 defines neephalioi as neephontes, mee pepokotes, ' those who abstain, who have not 
 been drinking.' He defines neephalismenon as hudati ouk oino heegnismenon, ' con- 
 secrated with water, and not with wine.' 
 
 Suidas describes neephalio thusiai as 'sacrifices in which wine is not presented, 
 but water mixed with honey.' In Stephanus's Thesaurus the neephalios is said to 
 be ho apechon oinon, 'he who abstains from wine'; and neephalia xula as * pieces 
 of wood which were burnt in wineless sacrifices. ' Schleusner thus defines neepho: — 
 Sobrius sunt, abstinco ab omni ant iminoderato vini et omnis pottts inebriantis usu, 
 ' I am sober, I abstain from all, or from an immoderate use of, wine and every 
 inebriating drink. ' Excluding the words atit iminoderato, this definition would form 
 a very appropriate Temperance declaration. Schrevelius (Dr Major's ed., 1844) 
 gives neepso, 'to be sober, abstain, be vigilant.' Bretschneider defines neepho, 
 ^ sobriiis sum, vino abstinco'' (I am sober, I abstain from wine) ; and neephalios, 
 *sobrius, vino abstinens' (sober, abstaining from wine). In the Greek Dictionary of 
 Byzantius, published at Athens in 1839, neephalios is defined ho mee pinon oinon, 
 enkratees, 'one who does not drink wine, an encratite.' Neephalia is defined as 
 'sacrificial oblations without wine.' And in the Greek-French Lexicon of the 
 same author, necphaliotees is explained by abstinence de vin, sobrieti, ' abstinence 
 from wine, sobriety.' Liddell and Scott's Lexicon defines neepho, 'to be sober, 
 to live soberly, especially to drink no wine'' ; Maltby's, ^ sobrius sum, to abstain 
 from wine'; Dunbar's, 'to abstain from wine'; Donnegan's, ' to live abstemiously, 
 to abstain from wine'; Robinson's New Testament Lexicon, 'to be sober, tem- 
 perate, abstinent, especially in respect to wine.' Under 'abstemious,' Younge's 
 English and Greek Lexicon gives *neephon, without wine, aoinos, neephalios^ ; 
 and under 'without wine,' both aoinos (wine-less) and neephalios are given as 
 equivalents. 
 
occur, to our 
 
 I intoxicating 
 incl from the 
 I from its use 
 ous influence, 
 nt condition ; 
 itchfulness of 
 
 )llux, Suidas, 
 lut Apollonius 
 ;ive to neepho 
 jeuce of wine. 
 :nce niunphee, 
 I such a root, 
 le intoxicatii;;^ 
 phers, derives 
 r preferable to 
 ler derivation, 
 erfect of apto, 
 of the Greek 
 in his 'Ono- 
 [ice neephalia, 
 different kind 
 " Hesychius 
 who have not 
 stnenon, 'con- 
 
 lot presented, 
 
 tlios is said to 
 
 ula as ' pieces 
 
 nt% neepho: — 
 
 lebriantis iisu, 
 
 nne and every 
 
 an would form 
 
 )r's ed., 1844) 
 
 efines neepho, 
 
 ,nd neephalios, 
 
 Dictionary of 
 
 pinon oinon, 
 
 is defined as 
 
 exicon of the 
 
 6, 'abstinence 
 
 * to be sober, 
 
 //;, to abstain 
 
 abstemiously, 
 
 le sober, tem- 
 
 us,' Younge's 
 
 neephalios^ ; 
 
 are given as 
 
 MiMMMMAMMiMaaN 
 
 CRITICAL REMARKS ON 'NEEPHO,' ETC. 
 
 363 
 
 (2) The reader will now be prepared for illustrative citations from Greek and 
 Jewish >vriters. ^^schylus, in his ' Eumenides,' v. 108, refers to (r//c>(7j- /' ^^///(^//t, 
 neephalia mrili^^mata, 'wineless oblations, abstemious gratifications.' I'aley, in his 
 Notes on ^Eschylus, remarks, ' The reason, probably, was that wine infuriates, and 
 le.ids to the commission of those very crimes which arouse the dread goddesses.' 
 Sophocles, in his HEdipus at Colonos' (v. loi), describes CEdipus as slating to the 
 Eumenides that he had come to them neephon, aoinois, ' I abstemious, to you 
 wineless,' where the force of ueephon cannot be mistaken. And because their 
 sacrifices must be neephalioi, the chorus informs him that he must propitiate those 
 awful powers by oblations of honey and water; adding (v. 481), niee de prosphercin 
 vielhii, 'be sure not to ofTer to them inebriating drink.' Aristophanes (I.ysist. 
 line 1228) introduces an Athenian lover of drink as saying, 'When we (Athenians) 
 drink not {neephoiites), we are not in a healthy state,' /. e. are good for nothing ; a 
 character and sentiment which have their parallels in many modern tap-rooms. 
 Herodotus (book i. s. 133) states concerning the Persians, that they review, when 
 free from drink {neephousi), what they have decided when in liquor; and, similarly, 
 that what they have decided when not drinking [tteephontes), they review when in 
 their cups. 
 
 Plato, in his 'Philebus' (61), has the following striking passage : — "And now 
 to us, as it were to butlers, stand two founts ; the one of pleasure, and a person 
 might guess it to be of honey ; but that of the intellect, hard and healthful, he might 
 guess to be sober and wineless {neephontikeen kai aoinon)." In his 'Laws' (b. vi. 
 733) he remarks, "It is easy to understand that a city ought not to be mixed like 
 a cup in which the maddened wine (mainomenos oinos) effervesces when poured 
 forth ; but like one that, being subject to the abstemious other deity {hupo ton 
 neephontos heterou theou), produces a good and moderate drink, after a beautiful 
 commingling." He here represents Bacchus as combined with another deity, 
 which he calls ttcephon thcos, an abstemious god ; and Longinus remarks that this 
 ' other deity ' is nothing else than Water, which it was the custom to mix with 
 wine. In his 'Banquet,' Plato represents Alcibiades as reproaching the guests, 
 "You seem to me to be not-drinking {neephein = to be teetotalizing) : this must 
 not be allowed ; but you must drink, for so you have agreed, and I will elect 
 myself the chairman of the banquet until you have drunk enough." In his 
 Epistles (vii. 330) Plato refers to the lover of wisdom as making use of that food 
 for the day which may " make him specially quick to learn and of good memory, 
 and able to reason in himself b) being an abstainer (neephonta)." Burgess' trans- 
 lation renders neephonta here, 'abstaining from wine.' 
 
 Plutarch (Couviv. Quest, iv. 2) states that the Greeks offer sacrifices which are 
 abstemious (neephalia), and with oblations of honey, in distinction from others 
 where the honey is accompanied with wine. ♦ Elsewhere (De Sail. Pra:cep.) he 
 remarks that "we often present to Bacchus himself abstemious oblations 
 (neephalia), being very properly not habituated always to seek unmixed wine." 
 In his ' Life of Romulus ' he mentions a goddess called Rumalia, the protectress 
 of children, to whom sober sacrifices (neephalia) were made, and on whose altars 
 libations of milk were poured out. More interesting, however, than all the rest, 
 and more apt and conclusive, is the use of neepho and its derivatives by two of St 
 Paul's Jewish contemporaries — Josephus and Philo. Josephus employs the word 
 
 *• "Among the Greeks," says Athenicus, "those who sacrifice to the Sun make their libations of 
 honey, as tliey never bring wine to t/ie altars of the ^ods, saying it is proper that the god who 
 keeps the whole universe in order, regulating everytlung, and always going round and superin- 
 tending the whole, should in no manner be connected with drunkenness" (lib. xv. c. 48). 
 
 -;i 
 
!.'' 
 
 „imiu^m^ma^ 
 
 3^4 
 
 CRITICAL REMARKS ON ' NEErilO,' ETC. 
 
 
 I; \'K 
 
 i 
 
 three times — once figuratively (irars, b. ii. c. 12, s. l), and twice literally, in 
 reference to the priests (Anliif. b. iii. c. 12, s. i) : — {a) " They are in all respects 
 pure and abstinent {nce/'/ialiot), being forbidden to drink wine while they wear the 
 priestly robe " — /. ^. when officially on duty, doing God's work. (/') iio (IVars, 
 b, V. c. 5, s. l), in referring to the temple, when restored by Ilerod, he stales 
 that the priests who were permitted to go up into the inner temple (iiaos) were 
 without bodily blemish, and were clothed in linen, and "especially were abstainers 
 from unmixed wine {apo akratou nccphontes), so that they might not at all trans- 
 gress in their ministerial service." 
 
 Philo is equally explicit in his treatise on 'Drunkenness' (sect. 32). "The 
 truly wise man, ' he says, "aims to offer abstemious sacrifices, steadfastly set- 
 ting himself, in the firmness of his mind, against wine and every cause of folly 
 i^ncephalia l/mcin, oinou kai pantos ton Iccrein aitoit bebaiotccti dia)wia)i) P In sect. 
 37 he refers to the regenerate soul as denying " that it has made use of wine and 
 strong drink, boasting that it abstains {lufphdn) continually and during the whole 
 of its life." He goes on further to speak of such a soul as "surcharged with 
 unmixed sobriety (turpseos akratoii emphoredheuta), and both being in itself, and 
 jjoured out as, an undivided libation to God." 
 
 (3) The texts cited from the Lxx. establish the abstinent meaning of necpJto in 
 combination with ek. 
 
 (4) There are numerous passages in the classical authors where ncepho and its 
 derivatives are used in contrast with a state of drunkenness ; some of these are cited 
 in a note;* but they are chiefly valuable as showing that when an antithesis to 
 lieavy drinking was desired, it was found in the word already in use to designate 
 the absence of intoxicating fluids. A further use of ncepho occurs in ancient authors 
 as indicating the cool, self possessed state of a person who has not been drinking ;t 
 and such a figurative usage is obviously dependent for all its propriety and force 
 upon the primary and radical signification of the word as separation from wine. 
 
 3. The foregoing excursus will cast light upon the apostolic use of neepho and 
 ncephalios. It cannot be supposed that St Paul and St Peter employed these 
 specific terms without a knowledge of their primary sense; and it devolves upon 
 the wine-drinker to show, if he is able, that as used by the sacred writers these 
 terms mean something short of abstinence from intoxicating liquors. 
 
 Dean Alford takes up the position, as a last resort, that, in the apc,;tles' days, 
 the proper etymological sense of the words ncepho and neejhaitos h- d becomj 
 obsolete ! But it is demonstrated above that this statement is v 'ry .ar from the 
 truth. The exact contrary is the case. Professor Jowett, and lifjiai) history itself, 
 have been cited to prove that, from the times of Daniel and Pythagoras to that of 
 the Essenes and Therapeutas, the practice and opinion expressed by the word had 
 become more pervading and popular, and more closely associated with conceptions 
 
 * Theognis, in his Maxims (1. 478), has ' I am neither quite sober {neeJ>/tS) nor yet very dntnk' 
 (liien methuO). In 1. 48J he alkidcs to scandalous words which to the sober (tieephosi) are 
 disgraceful ; and in 1. 627 he affirms it 'disgraceful for the tippler (methuonta) to be amnng sober 
 men (neephosin), and for the sober man to be among tipplers.' Plutarch quotes the proverb that 
 what is in the heart of the sober mnn (neephon tos) is on the tongue of the tippler {methuontos). 
 
 Plato, in his ' Laws' (books i. ii.), discusses the question whether drinking-parties might not be 
 regulated to advantage if put under the control of wise and sober men. Cirystius is cited by 
 Athenseus for a, saying of Philip of Macedon, — ' Let us drink ; it's enough for Antipatrus to be sober' 
 {neepltein). In the Anthology an epigram is preserved to the effect that while Okindunos, among 
 all the tipplers, wished to be sober \neepltein), he was the only one who seemed to the others to be 
 drunk. 
 
 + Epicharmus's epigram is famous, naphe kai memnas' apistein, 'be cool, and don't believe too 
 fast.' Longinus describes a writer who exercises great restraint in the midst of much ardour — eit 
 bakcheumiisi neephein. Nero, when urging himself to suicide, exclaimed, Nccphcin dei er tois 
 toioutois, ' it behoves thee to be self-possessed in these critical circumiitanccs.' 
 
literally, m 
 all respects 
 Ly wear the 
 So ( IFars, 
 1, he states 
 {>iaos) were 
 e abstainers 
 It all trans- 
 
 ;2). "The 
 ulfastly set- 
 use of folly 
 ." In sect, 
 of wine and 
 \g the whole 
 harged with 
 n itself, and 
 
 of necpho in 
 
 ^epho and its 
 lese are cited 
 antithesis to 
 to designate 
 [Cient authors 
 drinking ;t 
 ty and force 
 ona wine, 
 f neepho and 
 ployed these 
 ivolves upon 
 writers these 
 
 h- 
 
 .j:,tles' days, 
 I becom-' 
 
 .ar from the 
 history itself, 
 as to that of 
 lie word had 
 
 conceptions 
 
 et very dmnk ' 
 (neepliosi) are 
 e amDng sober 
 e proverb that 
 (methuontos). 
 ■s might not be 
 ius is cited by 
 rus to be sober' 
 ndunos, among 
 he others to be 
 
 on't believe too 
 lich ardour — en 
 ein dei er tois 
 
 I TIIESSALONIANS, V. 21. 
 
 36s 
 
 of moral jiurity and religious duty. The extraordinary philological position of the 
 Dean, thurcfore, is, that as the /('/(•/ arn\/ii/^/i expressed by tlie wonls became more 
 definite and distinct to the mind, the phrases grew more lax and vague in their 
 signification ! In other words, it is gravely contendi'^' that wiien known Greek 
 abstainers used the very words which 'no doul)t pripiariiy referred' to absti- 
 nence, those words failed to express the fact i ' The force of prejudice can no 
 farther go.' 
 
 Long after the apostles' days, excellent Greek writers used the word in the 
 primary and jiroper sense of abstinence. For example, I'orpliyry (I)e Abst. i. 27) 
 has to de neephaleon men kai aoinon to potott, 'but to be sober, and drink no wine.' 
 The Latin parajihrast tianslaf s, ' But soliriety will be needful to one who has to 
 keep much awake, potus sineidno, a drink without wine.' Even Dean Alforddoes 
 not deny the facts, for he concedes that 'the words neephOn, neeJ>/ialeos, etc., 
 primarily refer, no doubt, to abstinence from wine.'* 
 
 Were it even granted that they bear in the New Testament the sense of strict 
 sobriety and perfect self-possession, the apostolic meaning would be, 'I3e as sober 
 and self-possessed as those who do not touch wine ' — a distinguishc' compliment 
 to total abstinence. It will then remain for those who jirofess to be doers of the 
 word in its spirit as well as letter, to explain how they can be said to take heed to 
 such counsel, if they regularly consume alcoholic liquors of a potency entirely 
 unknown in apostolic times. The practice of the modern abstainer does not exceed 
 the legitimate import of these ancient words. He is a ncephalisl, whoever else is 
 not, and is, in consequence, fully prepared to realize all the moral advantages with 
 which the habit of abstinence has been associated, in all ages and climes. As a 
 Christian, he has good reason to expect that his neephalism will increase his ability 
 to appropriate all the blessings of the Christian dispensation, while he works out 
 his salvation with fear and trembling, but without any vinous hindrance to the 
 effectual co-operation of the Holy Spirit of God. 
 
 CiiArTF.R V. Verse 21. 
 Prove all thing.s ; hold fast that which is good. 
 
 Prove all things] Panta dokimazete, 'make proof of all things.' 
 
 Here is a warning against prejudiced and hasty rejection of what is novel or 
 opposed to previous sentiment and practice. All things should be proved— can- 
 didly, fairly, freely ; and the method of proof must be adapted to the thing under 
 examination. If experimental proof be possible, to rest content with theoretical 
 reasoning is exceedingly unwise : hence the importance of giving total abstinence 
 a trial rather than arguing about it, and nothing more, as so many do. The prin- 
 ciple reduced to practice becomes its own most powerful advocate, whenever its 
 practice is adopted in good faith and for a sufficiently long term. The trial should 
 also be jixdicious, — not associated, for example, with other changes of diet which 
 may prove injurious, and bring discredit on the disuse of intoxicating drinks. 
 Had abstinence been impartially tried, and held fast when found to be good, it 
 •vould long ere this have superseded those drinking habits and usages by which 
 
 • The Dean, in the same controversial letter, says, ' Dr Lees is bound to prove that abstineiice 
 means total abstinence ' ! Now the abstainer is no more bound to prove that neephO means a little 
 drinking than that neestis, ' fasting,' means ' a little eating ' (Matt- xv. 32) . 
 
 ■ I.M 
 
 i rii 
 
 'I 
 
 I 
 
 ;• I 
 
 n', 
 
 m 
 
 m ; 
 
366 
 
 I THESSALONIANS, V. 22. 
 
 r: > 
 
 1:, 
 
 the mort enlifr "j cned natiojis of the world are at once corrupted, scourged, and 
 enslaved. 
 
 Chapter V. Verse 22. 
 Abstain from all appearance of evil. 
 
 The Greek reads, apo pantos eidous poneeroit apechesthe, * from every aspect of 
 evil hold yourselves aloof. ' 
 
 
 1!: :fi 
 If i'» 
 
 1/ 
 
 •if 
 
 This precept is commonly quoted as if by ' appearance ' {fi'dos) were meant the 
 semblance of evil as well as the reality, — the sense being * abstain from everything 
 that not only is evil, but that looks like evil.' Dean Alford has strongly con- 
 demned this construction ; but Webster and Wilkinson, in their Greek edition of 
 the Testament, reniark, " £idos in New Test, has its primary signification, 'that 
 which is an object of sight,' 'visible,' 'appearance,' — 'keep aloof from everything 
 that has an evil appearance,' that looks like evil, 'from all suspicious things' 
 (Tyndale). The primary object of the injunction probably is to restrain any 
 unseemly or suspicious exhibitions at the public services of the church, in 
 doctrine and precept, and in the mode of delivering both ; and hence, of course, 
 in their practice generally, they are to avoid everything that might bring a reproach 
 upon the name of Christ. " 
 
 It may be allowed that the apostle is not referring to apparent evil as opposed to 
 actual evil, yet he evidently means more than evil generically considered, else he 
 might have omitted eidos altogether. He conceives of evil as having many forms 
 or aspects, — some gross and repellent, others subtle and seductive ; and he enjoins 
 upon Christians that they should hold off from evil, whatever guise it may assume. 
 Satan may clothe himself as an angel of light, but he is none the less to be shunned 
 as the prince of darkness. Owing to the tendency of men to mistake evil for good, 
 the exhortation is never out of season "to prove all things, hold fast the good, and 
 to hold aloof from every form of evil, however little of evil that form may directly 
 express." Possibly some things that look like evil are not so, and therefore should 
 not be avoided ; yet it is safest to exercise extreme caution in avoiding what seems 
 evil, rather than rashly to assume that evil is really absent where it is apparently 
 present. In morals this adage is pert:in,nl, — 'Where there's smoke there's fire.' 
 Q[ persons we should judge charitably and hope the best, but of habits we cannot 
 be too suspicious and circumspect. It is an unquestionable Christian duty to avoid 
 not only every form of evil, but even whatever is a cause of evil to ourselves or 
 others, wherever its avoidance is consistent with the claims and purposes of life. 
 Scientific experiment proves that alcoholic liquor is evil as a beverage, and universal 
 experience shows that, as a cause of evil — physical, moral, and religious, domestic, 
 social, and national, — it is altogether unequalled by any other instrument of mischief 
 ever known to man. It is an article all the more to be dreaded because, while 
 generally impressing mankind with confidence in its virtue, in its potency as a 
 formative element of evil it can be compared to nothing short of the mysterious 
 and terrible agency ascribed to ' the powers of the air' and ' spiritus' wickednesses 
 in high places.' Is it possible, then, to keep aloof from it too remotely and too 
 persistently! 
 
 \:4 
 
aurged, aiid 
 
 ry aspect of 
 
 THE FIRST EPISTLE OF 
 
 1 !* 
 
 4u 
 
 e meant the 
 n everything 
 trongly con- 
 :k edition of 
 ;ation, 'that 
 m everything 
 ;ious things' 
 restrain any 
 ! church, in 
 ;e, of course, 
 ig a reproach 
 
 as opposed to 
 lered, else he 
 ; many forms 
 id he enjoins 
 may assume. 
 .0 be shunned 
 evil for good, 
 he good, and 
 may directly 
 ;refore should 
 g what seems 
 is apparently 
 there's fire.' 
 its we cannot 
 duty to avoid 
 ourselves or 
 •poses of life, 
 and universal 
 us, domestic, 
 nt of mischief 
 ecause, while 
 potency as a 
 le mysterious 
 wickednesses 
 otely and too 
 
 ST PAUL TO TIMOTPIY. 
 
 Chapter III. Verses 2, 3. 
 
 a A bishop then must be blameless, the husband of one '^'ife, 
 vigilant, sober, of good behaviour, given to hospitality, apt to teach ; 
 3 Not given to wine, no striker, not greedy of filthy lucre ; but patient, 
 not a brawler, not covetous. 
 
 V. 2. Vigilant] Ncephalcon, 'abstinent'; Wiclif and Tyndale have 'sober'; 
 the Vulgate has sobriuiih There can be no reason to give to ncephalcon here a 
 figurative sense ; and if such a sense were supposed, it would be more suitably 
 expressed by 'self-collected' than by 'vigilant.' Codices Aleph, A, and D read 
 nccphalion (i instead of c), a mere orthographic difference. 
 
 Sober] SJp/irona, ' of srund mind ' = sober-minded. The order of terms is 
 instructive. The Christian overseer is to be ticcphalcon, 'abstinent' — strictly sober 
 in body, in order that he may be sober in mind. Wiclif has ' prudent'; Tyndale 
 ' discrete '; the Vulgate has pnuicntcin. 
 
 V. 3. Not given to wine] Mee paroinou, 'not near wine' = a banqueter. 
 The composition of this word is para, 'near,' and ",'>ios, ' wiiK '; and tie ancient 
 t>a>vinos was a man accustomed to attend ''rinking-piirties, and, as a conseqi"-nce, 
 to become intimately associated with strong diiiik. As the Christian bishop (= 
 overseer} had been previously enjoined to be nccphalion, it is probable that the 
 apostle intended ' y this word paroinos not so nu;. h the absence of personal inso- 
 briety, as absence from convi/ial entertainments where drinking was systematically 
 practised^ frequently terminating in quarrels and blows. The Christian minister 
 must not only be himself sober, but he must withhold his nresence and sanction 
 from places and associations dangerous to the sobriety of himself and others. 
 
 Section 54 of the ' ',aw Book of the Ante-Nicene Church ' nas the following 
 canon : — " If any one of the clergy be taken (even) eating in a tavern, let him be 
 suspended, unless he \s forced to bait at an inn upon the road." 
 
 [See Note on parallel passage, Titus i. 7, 8.] 
 
 Chapter III. Verse 8. 
 
 f 
 
 Likewise must the deacons be grave, not double-tongued, not given 
 to much wine, not greedy of filthy lucre. 
 
I TIMOTHY, III. 8. 
 
 Not given to much wine] Mee oiuo polio prosechontas, ' not addicted to 
 much wine.' The previous Note on ver. 7 will show that the apparent distinction 
 in the counsel to bishops ' not given to wine,' and to deacons 'not given to much 
 wine,' has no foundation in the terms of the original. 
 
 The inference that some use of intoxicating liquor is sanctioned by tiil> miei- 
 diction of ' much wine ' will be found, on examination, premature and illusive. 
 
 1. Excessive drinking, even of uninebriating drinks, was a vice prevalent in the 
 days of St Paul, and corresponded to gluttony, also common, — the excessive use of 
 food, but not of an intoxicating kind. Prizes were often offered with the object, 
 not of producing inebriation, but of testing the powers of incontirent imbibition 
 to the utmost. Not a few of the early officers of Christian churches were, 
 probably, selected from men who had been notorious for such practices (called 
 methusoi, 'topers,' by St Paul in writing to the Corinthians, ist Epistle, \i. 10, 
 ' and such were some of you,' vcr. 11); and the apostle here r ninds them that such 
 conduct is inconsistent with their ' high calling ' as faithful servants of the Lord 
 Jesus. He is directing his exhortation against a common vice, and is not pro- 
 nouncing any opinion upon the nature of intoxicating liquors. 
 
 2. To argue that by forbidding 'much wme' St Paul approves some use of wine 
 of any and every sort, is to adopt a mode of interpretation exceedingly dangerou5, 
 .nnd wholly inconsistent with common usage, (i) It is highly dangerous ; for once 
 lay it down that what is not forbidden is approved, and the Bible becomes a book 
 of the wildest licence : ' Thou shalt do no murder ' becomes a permission to do 
 anything short of murder ; and ' Let not the sun go down upon thy wrath ' is a 
 reason for indulging in anger of any kind from sunrise to sunset ! (2) It is incon- 
 sistent with usage. When the apostle Peter says that the enemies of Christ won- 
 dered that believers '^id not go to 'the same excess of riot ' as themselves, he did 
 not mean that Christians were guilty of any minor excess. The next clause in this 
 verse illustrates the same point, — mee aisc/irokerdeis, ' not greedy-of-filthy -lucre,' or 
 'not meanly-avaricious,' says the apostle, but without any intention of justifying 
 avarice or trade craftiness in the smallest degree. So in the present day a Christian 
 may condemn some excess, without implying that a less indulgence would be 
 commendable ; nay, times without number, teetotalers have blamed men for going 
 'so much' to the public-house, without signifying any approval oi occasional \\s,\is. 
 Besides, it is morally impossible that St Paul could have intended to approve of 
 some use of all sorts of wine then made and used. Many wines were drugged; 
 did he recommend t/tese ? In his day, also, even sober heathens disapproved of 
 the use of fermented \,ine unless considerably diluted with water, — was the Chris- 
 tian moralist less indifferci-'t than pagans to sobriety? Various wines, too, were so 
 nauseous to a modern taste, that no apostolic patronage, however e^phcit, would 
 have induced English wine-drinkers to swallow them. 
 
 3. If it is asked 7uhy St Paul did not directly forbid all use of wine? — both a 
 special and a general answer may be returned. (l) The particular answer is, that 
 the term oinos (wine) included a great variety of drinks made from the juice of the 
 grape ; and as many of these were free from an intoxicating quality, and others 
 were so v eakened by water as to be practically non-inebriating unless voraciously 
 consumed, a universal proscription would have ignored important distinctions that 
 were well known to exist. (2) Tl.. general answer is, that, for wisest ends, the 
 apostle refrained from condemning by name much which the development of 
 Christian light and the operation of Christian love would hereafter show to be 
 
iddicled to 
 
 distinction 
 
 en to much 
 
 ' tlu> inivn 
 illusive, 
 ■alent in the 
 :ssive use of 
 
 the object, 
 t imbibition 
 rches were, 
 :tices (called 
 stle, ^^. lO, 
 em that such 
 of the Lord 
 
 is not pro- 
 
 t use of wine 
 y dangerous, 
 ms ; for once 
 :omes a book 
 lission to do 
 y wTath ' is a 
 i) It is incon- 
 Christ won- 
 ielvcs, he did 
 clause in this 
 Ithy-lucre,' or 
 of justifying 
 ly a Christian 
 ice would be 
 en for going 
 asional visits, 
 o approve of 
 ere drugged; 
 isapproved of 
 as the Chris- 
 too, were so 
 phcit, would 
 
 ire? — both a 
 [iswcr is, that 
 e juice of the 
 >', and others 
 ;s voraciously 
 tinclions that 
 est ends, the 
 k'clopment of 
 Ir show to be 
 
 I TIMOTHY, IV. 3 — 5. 
 
 369 
 
 inconsistent with the principles of the Christian system ; and which, therefore, 
 wor.ld be renounced by true and enlightened disciples. S.ave-holding, arbitrary 
 rovernment, bigamy and polygamy, lots and gambling, were not prohibited. 
 Numerous objectionabL customs of ancient times were not forbidden, in express 
 terms. The apostles, it is clear, trusted to the effectual working of that Spirit of 
 truth . "^d grace which dwelt iri the Church, for the gradual elevation of human 
 character, and the progressive extinction of institutions and habits that were 'n any 
 degree discordant with the Divine principles of the Gospel. To obey the Father 
 in all ihiugs ; to be like the Son in purity ; to love as brethren ; to do good, at all 
 sacrifices, as we have opporturaty ; to suffer, rather than inflict, wrong ; to resist 
 unavoidable temptation, and shun what we can ; to make earth spiritually one 
 with heaven, — these were first principles which, conscientiously lived out, would 
 cover and comprehend all circumstances, and, in the long run, banish evil from 
 the world. Detail ;d and specific prohibitions, as under the Jewish theocracy, are 
 not of the genius of Christianity ; at any rate, we know they were not given ; and 
 what i , most roeded now, is an honest wish to apply the unchangeable canons of 
 Chiir tiau mo ality to every case of conscience as it arises, making such use of the 
 Old Testament as may enal)le us to perceive more clearly what is most practically 
 advantageous to u,- in this glorious endeavour. Actuated by this spirit, the ques- 
 tion will be — not whether intoxicat-r ^ wine "s prohibited by name in the New 
 Testament, but whether Scriptu^-f^ ar.a Experience afford us such a knowledge of its 
 nature and results as, on Christian principles, binds us to renounce and dis- 
 countenance its use ? 
 
 Chapter III. Verse ii. 
 
 Even so must their wives be grave, not slanderers, sober, faithful in 
 
 all things. 
 
 Sober] Neeplialiotts, ' ibi-tin<»nt. ' The A. V. here renders by 'sober' the same 
 word rendered ' vigilar.1 hi ver. 2. Among the Romans the use of intoxicating 
 wine (anciently callcu iemctum) was rigorously forbidden to all women, who, on 
 this account, were te;ni ;d aMerii,t (from abs, ' from,' and tenietiim, 'wine'). The 
 first inhabitants of the se\'cn-Iiiileu City attached more importance to female 
 sobriety than is done by soim \ .ofessedly Christian nations. In Rome the primi- 
 tive temperance and chastity were, in lapse of time, superseded by luxurious indul- 
 gence and intemperance, — .0 that it was not without cause that in the apostle's 
 days women were enjoined to practise the strictest sobriety. Not satisfied with 
 the use of passum, a sw;et raisin-wine, which had been anciently permitted, 
 fasliionable ladies had come to rival men in drinking-orgies ; and Juvenal draws a 
 disgusting picture of the zest with which they made even innocent must to pander 
 to their debauched ." I niorbid tastes. In Austria to this day, the ancient law of 
 female abstinence I'f, owii fostered, with the happiest result : so that, in the whole 
 kingdom, probabi>, I'c t \re 'I't to be found as many female drunkards as exist 
 in an English town. 
 
 Chapter IV. Verses 3 — 5. 
 
 ; Forbidding to marry, and commanding to abstain from meats, 
 which God hath created to be received with thanksgiving of the ■' 
 
 3B 
 
 iti 
 
 \f,] 
 
 P . 
 
 ¥ - 
 
 li ■ 
 
 111 
 
 
 m 
 
 J 
 
370 
 
 I TIMOTHY, IV. 3 — 5. 
 
 IM i 
 
 I.! I 
 
 k il 
 
 which beheve and know the truth. 4 For every creature of God is 
 good, and nothing to be refused, if it be received with thanksgiving : 
 5 For it is sanctified by the word of God and prayer. 
 
 The 'meats' [bromata) referred to by the apostle, include the fruits of the earth, 
 and whatever is fit to be eaten ; but to quote this text, as some have done, in 
 opposition to the Temperance cause, is a lamentable perversion of Divine truth. 
 (l) Intoxicating liquors are not ' meats,' the amount of nourishment in them being 
 infinitesimally small.* {2) In their manufacture a great destruction of good food 
 inevitably occurs, (3) By their consumption, the means of procuring suitable and 
 sufficient food are denied to tens of thousands of families in our country alone. 
 (4) Abstinence from them would at once ' niulate the Jemand and supply of food 
 to an extent hitherto unknown. 
 
 Every 'creature of God' (ktisma, created 'is good' in the place where 
 
 He has placed it, and for the purpose for whKi [., has designed it ; nor is any- 
 thing He has fitted for food to be refused— cast away — churlishly or super- 
 stitiously ; but to be accepted with thanksgiving, being sanctified to the user by the 
 Word of God and by prayer. The fundamental idea of this passage is, that the 
 brotna or ktisma is innocuous, safe, and adapted to the human organism by the 
 Creator. In regard to intoxicating drink, this idea is not only "c', realized, but is 
 essentially reversed. There is an expressive proverb that drinkers well know, but 
 are very apt to forget — " God sends us food, and the devil sends us cooks." This 
 evinces that the common mind quite understands the difference between God's 
 work and brewers' work — between nature and art — between that which demon- 
 strates the Divine wisdom, and that which simply proves human perversity and 
 depravity. Who woidd tolerate the language made explicit, which, by an abuse 
 of the words of this passage, makes God not only a ' Creator,' but a brcivcr and a 
 f^n-spinner? Stripped of its varnished pretence of piety, this is virtually what 
 the objector contends for, when he foolishly asserts that "alcohol is a creature, and 
 therefore to be received with thanksgiving." The analyses and experiments of 
 science prove, beyond all reasonable doubt, that alcohol is not ' meat ' or food ; 
 and not less so that Nature, in her laboratory, abstains from producing this special 
 article and seductive poison. " Nature," said Count Chaptal, the great French 
 chemist, half a century ago, "never forms spirituous liquors ; she rots the grape 
 upon the branch, but it is art which converts the juice into [alcoholic] wine." Pro- 
 fessor Turner, in his 'Chemistry,' also affirms the non-natural character of alcohol. 
 " It does not exist ready formed in plants, but is a product of the vinous fermen- 
 tation" — a process which must be initiated, superintended, and, at a certain state, 
 ai-rested by art. The term 'sanctified' shows that the apostle is here writing 
 against those tvho attached a ceremonial uncleanness to certain meats, or against 
 
 • In an Analytical Report on Wines, published in the Lancet of October 26, 1867, it is said, " In 
 every 1,000 gram measures of the clarets and burgundies tested, the mean amount of albuminous 
 matter present was only I J grain, while in 1,000 grains by weight of raw beef thcio are no less than 
 207 grams of such matter ; that is, the quantities being equal, beefsteak is 156 times more nutritious 
 \han wine. These figures clearly demonstrate the fact that the nutritive properties of the wines 
 referred to are exceedingly small, and the same statement applies equally to the Hunprrian and 
 Greek wines analyzed \ and, doubtless also, though not quite to the same extent, to the heavier and 
 richer wines, the ports and sherries." We find even so interested a witness as the great wine- 
 importing firm of Gilbey admitting in their ann\ial circular, dated October, 1867, that tlie fermen- 
 tation of grape-juice " throws off much of the body and richness of the fruit, so much so, indeed, 
 that it must be admitted the similarity of the juice of the grape before and after fermentation is 
 scarcely discernible " I 
 
 ;} i 
 
)f God is 
 ksgiving : 
 
 f the earth, 
 ve done, in 
 )ivine truth, 
 them being 
 f good food 
 suitable and 
 untry alone, 
 pply of food 
 
 place where 
 ; nor is any- 
 ly or super- 
 e user by the 
 e is, that the 
 anism by the 
 ;alized, but is 
 ell know, but 
 cpol^s." This 
 ctween God's 
 ^fhich dcmon- 
 crversity and 
 , by an abuse 
 breiuer and a 
 'irtually what 
 creature, and 
 tperiments ot 
 leat ' or food ; 
 ig this special 
 great French 
 ots the grape 
 wine." Pro- 
 [ter of alcohol, 
 inous fermen- 
 certain state, 
 here writing 
 .ts, or against 
 
 I7, it is said, " In 
 lit of albuminous 
 ; are no less than 
 Is more nutritious 
 Itics of the wines 
 Hunprrian and 
 ) the heavier and 
 ; the great wine- 
 J that tlie fermen- 
 Inuch so, indeed, 
 Ir fermentation is 
 
 I TIMOTHY, V. 22, 23. 
 
 371 
 
 vlie early Gnostics, who ascribed all moral evil to material things. In opposition 
 to both theories, Paul teaches that nothing which is intrinsically adapted for food 
 is 'unclean' or 'evil,' and that it becomes, on the contrary, 'sanctified,' set apart 
 to a sacred use, if its reception is accompanied by devotion and praise. In this 
 teaching everything is in beautiful accordance with the Temperance principle, but 
 entirely out of harmony with the drinking system in all its parts ; for alcohol is not 
 a food, is not a creature of God (in the sense here intended), its acceptance has 
 never been Divinely commanded, and its tendency to disturb and to destroy tlie 
 temple of man's body is not diminished by any thankfulness with which it is 
 mistakenly received. 
 
 Chapter V, Verse 22. 
 
 Lay hands suddenly on no man, neither be partaker of other men's 
 sins : keep thyself pure. 
 
 That we may not partake of other men's sins, we must not place in their path, 
 but remove from it, all occasions of transgression. An acquaintance with human 
 nature and social life will not leave us ignorant upon this point ; and who does 
 not know that the great bulk of the sins and crimes and sorrows of our nation 
 originate in the use of intoxicating liquors, and the temptations to that use every- 
 where diffused by fashion and law ? In the vigilant and earnest effort to keep our- 
 selves ' pure,' we must give a personal application to the knowledge we acquire of 
 human infirmities, and the sources of human error and failure. Self-confidence 
 must be repressed, and every inijiulse towards self-security, where others have 
 fallen. How often has the Christian professor exclaimed, in regard to intem- 
 perance, ' Is thy servant a dog that he should do this thing?' — nay, yet he has 
 done it, and done it because ' wine is a mocker and strong dri.ik is raging. ' 
 Personal purity cannot, prudently, dispense with any available guard ; and it is an 
 office of Divine grace to indicate wliat these precautions are, and to incite to tlieii 
 employment. Hence a knowledge of the deceitful influence of strong drink and 
 the havoc it has wrought should suffice for its exclusion, by way of negative 
 jirotection to that pureness of heart and life wliich is above all price. Especially 
 in regard to sexual impurity is the avoidance of alcoholic drink a defence that can- 
 not be too highly esteemed. Gross licentiousness could hardly be publicly visible 
 were its alliance with the fiery spirit of the vat dissolved. 
 
 Chapter V. Verse 23. 
 
 Drink no longer water, but use a little wine for thy stomach's sake 
 and thine often infirmities. 
 
 Drink no loi;ger water] Meeketi hudropolei, ' no longer drink water '= no 
 longer be ' a drink.^r of water as thy only bever.age. ' ' To drink water,' and ' to be 
 a water drinker,' had a special signification among the Greeks, as among ourselves, 
 in the sense of not using inebriating drinks. 
 
 Bur USE a little wine] AlV oind oligo chrd, 'but make use of a little wine,' 
 probably, as suggested by some commentators, wine mixed with water— the only 
 way in which sober pagans took even fermented liquors j at a time, too, when such 
 
 i 
 
 '*■'. 
 
 
 I I. 
 
 
 - ' *■ '^ 
 
372 
 
 I TIMOTHY, V. 23. 
 
 .1 
 
 II 
 
 1 
 
 ■i.,lH, 
 
 
 liquors could not be ' fortified ' with ardent spirit, as is now done with nearly all 
 the wines consumed in this countiy. 
 
 For thy stomach's sake and thine often infirmities] Dia ton stomachon 
 sou kai (as pukiias sou asthciteias, ' on account of thy stomach and thy frequent 
 weaknesses.' Codices Aleph, A, and D, omit the latter sou, 'thine.' Wiclif's 
 vcision runs, — "Nyle thou yit drynke water, but use a littel wyne for the stomak 
 and for the ofte fallynge in firmytecs.' Tyndale has ' thyne often diseases,' which 
 is followed by Cranmer's and the Geneva version. 
 
 The reader will peruse with interest the thoughts of some eminent divines upon 
 this much abused text : — 
 
 Chrvsostom. — "Why did not Paul restore strength to his stomach? Not 
 because he could not — for he whose garment had raised the dead was clearly able 
 to do this too, — but because he had a design of importance in withholding such 
 aid. What, then, was liis purpose? That even now, if we see great and virtuous 
 men afflicted with infirmities, we may noi be offended ; for this was a profitable 
 visitation. If, indeed, to Paul a messenger of Satan was sent, that he should not 
 be exalted above measure, mucli more r ight it be so with Timothy, since the 
 miracles he wrought were enough to ni:ii;c him arrogant. For this reason he is 
 kept subjected to the rules of medicine, that he may be humbled and others may 
 not be offended, but may learn that they who performed such excellent actions 
 were men of the same nature as tlicmselves. In other respects also Timothy seems 
 to have been exposed to disease, as implied by that expression, ' thine often 
 infirmities,' as well of other parts as of the stomach. lie does not, however, 
 allow him to indulge freely in wine, but as much as was for health and not for 
 luxury." 
 
 Cai.vin.— " What is said amounts to tliis : that Timothy should accustom 
 himself to drink a little wine for the sake of preserving his health; for he does not 
 ; /aolutely forbid him to drink water, but to use it as his ordinary beverage ; and 
 that is the meaning of the Greek liydropotein. Hut why does he not simply advise 
 him to drink wine ? for when he adds ' a little ' he appears to guard against 
 intemperance, which there was no reason to dread in Timothy. I reply, this was 
 rather expressed in order to meet the slanders of wicked men, who would otherwise 
 have been ready to mock at his advice, on this or some such pretext: — 'What 
 sort of philosophy is this which encourages to drink wine ? Is that the road by 
 which we rise to heaven ? ' In order to meet jeers of this kind he declares that he 
 provides only for a case of necessity, and at the same time he recommends 
 moderation. I low few are tliere at the present day who need to be forbidden the 
 use of water ; or rather, how many are there that need to be exhorted to drink 
 wine soberly ! It is also evident how necessary it is for us, even when we are 
 desirous to act rightly, to ask from the Lord the spirit of prudence, that He may 
 teach us moderation." 
 
 Dr Gill. — "Some by 'a little wine,' understand not the quantity but the quahty 
 of the wine ; a thin small, weak wine, or wine mixed with water ; and so the 
 Ethiopic version renders the words, "drink no more simple water (or water only), 
 but mix a little wine." Not as though there was any danger of Timothy's running 
 into an excess of drinking, but for the sake of others, lest they should choose such 
 a direction to indulge themselves in an excessive way ; and chiefly to prevent the 
 scoffs of profane persons, who otherwise would have insinuated that the apostle 
 indulged in intemperance and excess ; whereas this advice to the use of wine was 
 
nearly all 
 
 stomachon 
 y frequent 
 ' Wiclif's 
 ;he stomak 
 
 scs, 
 
 which 
 
 ivines upon 
 
 lach ? Not 
 clearly able 
 olding such 
 and virtuous 
 a profitable 
 ; should not 
 y, since the 
 
 reason he is 
 I others may 
 illent actions 
 mothy seems 
 'thine often 
 ot, however, 
 
 and not for 
 
 dd accustom 
 he does not 
 ;verage ; and 
 jimply advise 
 ruard against 
 ;ply, this was 
 |uld otherwise 
 ■xt: — 'What 
 the road by 
 Iclares that he 
 recommends 
 Iforbidden the 
 Irted to drink 
 when we are 
 that He may 
 
 Lut the quality 
 ; and so the 
 ir water only), 
 ^thy's running 
 choose such 
 lo prevent the 
 lat the apostle 
 le of wine was 
 
 I TIMOTHY, V. 23. 
 
 373 
 
 not for pleasure and for the satisfying of the flesh, but for health, — 'for thy 
 stomach's sake,' to help digestion, and to remove the disorders which might attend 
 it. The Ethiopic version renders it, ' for the pain df thy liver and for thy pcrpetur) 
 disease'; which last might be a pain in his head, arising from the disorder of hi, 
 stomach. The last clause we render, 'and thine often infirmities,' or weaknesses 
 of body, occasioned by hard studies, frequent ministrations, and indefatigable pains 
 and labours endured in spreading the gospel of Christ." 
 
 Dr Hammond, in his learned 'Annotations' (1653). — '■'■Use a lidle wine. 
 This may be safely done by thee without incurring that danger of pollution, 
 ver. 22. Without this way of setting it, it will not be conceivable how that which 
 immediately follows, ver. 23, should come in, 'Drink no longer water.' Yet this 
 I say, not to interdict thee the medicinal use of wine." 
 
 Dr Wordsworth, Canon of Westminster (Introduction and Notes to Greek 
 New Testament). — " ' Be no longer an hydropotees, 'a water drinker,' showing that 
 hitherto Timothy had been such. Thus St Paul bears testimony, and (as this 
 epistle was read in the church) ^public testimony, to the temperance of the bishop 
 of Ephesus. Observe the prudent caution of the apostle's language. He does not 
 say vieeketi hitdor pine (no longer drink water), but mccketi hiidropotei (be no longer 
 a water-drinker) ; nor does he say, oition pine (drink wine), but oino o/igo chrb 
 (use a little wine) ; nor does he say dia teen gasteera (on account of thy belly), but 
 dia ton stomachon sou (on account of thy stomach). " 
 
 Obs. I. The commentators have not got the tnie key to the passage, and hence 
 their conjectures and variations. ' Wine is a mocker ' to the judgment as well as 
 to the hop' The apparent abruptness in the introduction of this verse has induced 
 in some expositors a suspicion of its genuineness, and has led others (as Calvin and 
 Doddridge) to suggest that it may have formed at first a private marginal remark, 
 and been transferred by some transcriber to its present place. The difficulty of 
 allocation may be removed by supposing tiiat when the apostle had written the 
 words, ' Keep thyself pure,' he remembered that, for this object, Timothy had con- 
 formed to the Nazarites' rule of abstinence, and calling to mind Timothy's state of 
 ill-health, he added, 'Drink no longer water,' etc. the connection of thought 
 being of this kind: — "Keep thyself pure — do so by all means, but let not thy 
 laudable anxiety for this end hinder thee using such wine, in small quantities, as 
 will diminish thy stomachic and frequent disorders." 
 
 2. The advice of St Paul is to be regarded as an expression of his paternal 
 kindness, and not as a peremptory and dictatorial mandate. St Paul did not so 
 much order his beloved son in the gospel to drink wine as give him permission to 
 do so, using a persuasiveness without which he doubtless knew Timothy would 
 not swerve from his rule of life. Timothy was between thirty and forty years of 
 age, and had probably adhered to this regimen from his earliest youth. Nor is it 
 fanciful to suppose that the habit had been formed beneath the eye, and aided by 
 the precept and example of his mother Lois and his grandmother Eunice. Under 
 their training he had 'known the Scriptures from a child'; and those passages 
 which describe the seductive influence of wine and strong drink had not been over- 
 looked by the youthful student and his maternal instructors. 
 
 3. The apostle does not ground his advice upon those objections to abstinence 
 so common with opponents of the Temperance Reform. He says not a word 
 about asceticism, about rejecting the bounties of Providence, about the duty of 
 encouraging temptation, or the intrinsic virtue of 'moderation,' etc. ; nor does he 
 
 r* 
 
374 
 
 I TIMOTHY, V. 23. 
 
 
 i *' 
 
 1'' 
 
 
 'is- 
 
 k 
 
 i 
 
 reflect on the motives of Timothy's abstinence, or insinuate tliat it was unfitted 
 for him in health or for men in general ; but liis language seems, on the contrary, 
 specially intended to guard against any encouragement to a coinnton use of vinous 
 liquors — against, in fact, the very treatment it has received from the advocates of 
 tippling. 
 
 4. Nothing is plainer about this advice than that it was meant for Timothy 
 aloih\ and for reasons personal to him — ///> stomach affection and frequent maladies. 
 St Paul did not set up for physician-general to the Christian world in all ages, nor 
 did he prescribe wine as a panacea for all the diseases that flesh is heir to. If the 
 advice was given 'by commandment,' and not as an individual opinion, all its value 
 was derived from particular kno'ivlc(fge of the case. Of such knowledge, however, 
 modern drinkers are entirely destitute. They can only guess at the nature of the 
 disease, and wish for the special remedy to be such wine as they like. But he who, 
 for himself or others, prescribes a generic remedy for a generic disease — or, in 
 plain English, makes an unknown complaint and an unknown remedy recorded in 
 antiquity, the ground of a modern prescription for a specific ailment, is rather a fool 
 than a physician. 
 
 5. The advice itself would be received with fdial respect by Timothy, and acted 
 upon with an enlightened spirit, (i) He would use 'a little wine,' and as seldom 
 as needs be ; not for gratification, but for medicinal service. (2) He would have 
 regard to the end, and not conclude that a medicine once prescribed was to be 
 continued after it had answered its designed effect. (3) As oinos was the word 
 used, he would feel at liberty to take oinos (wine) of any species that was most 
 salutary, preferring, we may be sure, those kinds that were least exciting, and that 
 ministered least to sensualism and pul>lic vice. It is by no means certain that he 
 would even use an intoxicalini^ sort of wine at all, for Pliny's account of wines 
 (book xiv.) shows that some sorts in good repute were not fermented; and of 
 adunamon ('without strength'), one of the artificial vina (wines), he expressly 
 declares that it was given to invalids when the ordinary wines were deemed likely 
 to be injurious. In book xxiii. chap. 26 he frankly remarks, that "to treat of the 
 medicinal properties of each particular kind of wine would be labour without end, 
 and quite inexhaustible ; and the more so as the opinions of medical men are so 
 entirely at variance upon the subject." Athenseus also speaks of the ' mild Chian' 
 and the 'sweet Uibline. ' He says, "The sweet wine {g/iehis), which among the 
 Sicihans is called Pollian, may be the same as the biblinos oinos " (lib. i. chap. 56). 
 Of the sweet Lesbian he says, " Let him take glukus, either mixed with water or 
 warmed, especially that called protropos^ as being very good for the stomach " 
 (lib. ii. chap. 24). 
 
 6. The bearing of this text upon the Temperance Reform can now be distinctly 
 perceived: — (i) It does not condemn or discountenance abstinence from intoxi- 
 cating liquor as a rule of life hi health, or for the sake of health, much less where 
 it is practised from motives of benevolence and piety. (2) It does not sanction the 
 use of intoxicating liquor by men in general, or by any class or individual in par- 
 ticular. It marks an exception to a rule ; and since tb-n t exception had respect to 
 a lifelong abstainer, it is applicable to abstainers and very indirectly at all to others. 
 As to habitual wine-drinkers, the law of parallelism would indicate that when they 
 are ill, they should try abstinence from the liquor which at least has not preserved 
 them from disease. If wine is good as a medicine, then, like other medicine, it 
 must prove most beneficial to those who are least accustomed to it when in health. 
 (3) As Timothy hud abstained from wines of all kind, fermented and unfermented, 
 boiled and unboiled, diluted and neat, he may have complied with the apostolic 
 
 ,^'< 
 
I TIMOTHY, VI. 10, 
 
 5/3 
 
 ,s unfitted 
 
 ; contrary, 
 
 of vinous 
 
 ivocates of 
 
 r Timothy 
 t maladies. 
 I ages, nor 
 :o. If the 
 ill its value 
 , however, 
 tare of the 
 iut he who, 
 ise — or, in 
 ecoided in 
 ithcr a fool 
 
 , and acted 
 I as seldom 
 vould have 
 . was to be 
 IS the word 
 t was most 
 ig, and that 
 [tain that he 
 it of wines 
 ed; and of 
 expressly 
 mcd likely 
 treat of the 
 ■ithout end, 
 men are so 
 iiild Chian' 
 imong the 
 chap. 56). 
 th water or 
 stomach " 
 
 e distinctly 
 rom intoxi- 
 less where 
 lanction the 
 ual in par- 
 i respect to 
 I to others. 
 t when they 
 preserved 
 nedicine, it 
 n in health, 
 [fermented, 
 le apostolic 
 
 prescription without consuming a drop of alcoholic liquor. Even if he partook of 
 some weak alcoholic wine, and derived benefit, no general conclusion in favour of 
 using alcohol even in disease — much less in health — could be philosophically 
 deduced ; and recent investigations have shown a great decrease in mortality where 
 alcoholic liquors have been discarded from the treatment of the very diseases sup- 
 posed to be best affected by their administration. Allowing — what is beyond 
 proof — that St Paul advised an abstainer to use a little alcoholic liquor as a 
 medicine, the records of sophistry can hardly produce a match to the monstrous 
 conclusion — " Therefore, alcoholic liquors of all sorts are fit to be habitually 
 taken, by persons of all conditions, whether they arc well or whether they arc 
 iU"!l 
 
 Chapter VI. Verse 10. 
 
 For the love of money is the root of all evil : which while some 
 coveted after, they have erred from the faith, and pierced themselves 
 through with many sorrows. 
 
 1. This passage has been strangely cited in opposition to the statement that 
 strong drink is the source of much of the evil which afflicts and demoralizes 
 Society. But no text of Scripture can disprove a fact open to universal observa- 
 tion ; and it is doing dishonour to the Bible to bring it into even apparent collision 
 with the experience of mankind. 
 
 2. There is a further misapplication of this verse in quoting it as if 'money' 
 were referred to as the root of all evil, and not the A^zr-of-money, which is 
 expressed by one word in the original — philarguria. Hence there is no tnie 
 parallel between money — which is the passive object of undue desire and abuse — 
 and strong drink, the physical action of which on the nerves and brain begets that 
 craving and appetite for itself which is at once a taint to the body and a tyranny 
 to the soul. 
 
 3. It may be strongly doubted whether the apostle intended to assert what the 
 A. V. ascribes to him— that love of money (the amor sceleratiis habeiuli of Ovid) is 
 really the root of all evil. (Dr Hammond paraphrases — 'what a deal of mis- 
 chief.') Covctousness is certainly not the root of all moral evil, nor is all, or a 
 major part of, human misery attributable to it. St Paul's words are — rhi-.a i^ar 
 faiiton ton kakoti, 'for covetousness is a root of all the evils' — /'. e. of all the evils 
 just mentioned in the previous verse, — but not the exclusive root of even these ; a 
 much more moderate proposition, and one confirmed by universal observation. 
 
 4. Not the least glaring illustration of the accursed love of mammon is painfully 
 exhibited by the colossal and retail traders in alcohol. Except for this philarguria, 
 that traffic would not exist. The retailers 'go into' the 'public house' trade to make 
 a profit ; many expect (to their disappointment) to gain a fortune ; and the same 
 inducement is the mainspring of the wholesale manufacturers and dealers. They 
 may not intend to do harm, but though they see the infinite mischief inflicted, they 
 continue to trade in the waters of death. The effect upon themselves and their 
 families is frequently deplorable. John Wesley said of the drink-dealers of his 
 time, "All who sell spirituous liquors in the common way to any that will buy, 
 are poisoners-general. They murder His subjects by wholesale, neither does their 
 eye pity or spare. They drive them to hell like sheep ; and what is their gain ? 
 
376 
 
 1 TIMOTHY, VI. 10. 
 
 Is it not the blood of these men ? Who, then, would envy their large estates and 
 sumptuous palaces ? A curse is in the midst of them. Blood, blood is there ; the 
 foundation, the floor, the walls, the roof are stained with blood. And canst thou 
 hope, O thou man of blood ! though thou art clothed in scarlet and fine linen, and 
 farest sumptuously every day— canst thou hope to deliver down the fields of blood 
 to the third generation ? Not so ; for there is a God in heaven ; therefore, thy 
 name shall be rooted out, like as those whom thou hast destroyed, body and soul ; 
 thy memorial shall perish with thee." {IFori's, vol. vi. 129). 
 
 u 
 
 11 
 
 "1;! :v 
 
 iv: li! 
 
 V ^ 'I 
 
 1 ! 'f 
 
 i! 
 
 j 
 
 k. 
 
 i 
 
and 
 
 THE 
 
 EPISTLE OF ST PAUL TO TITUS. 
 
 Chapter I. Verses 7, 8. 
 
 7 For a bishop must be blameless, as the steward of God ; not 
 selfwilled, not soon angry, not given to wine, no striker, not given to 
 filthy lucre ; 8 But a lover of hospitality, a lover of good men, sober, 
 just, holy, temperate. 
 
 V. 7. Not given to wine] Mec parol no n, 'not near wine ' = not a banqueter. 
 [See Note on l Tim. iii. 3.] 
 
 V. 8. Sober] Sdphrona, 'sober-minded.' 
 
 Temperate] Enkratce, ' temperate ' = self-restraining (as to the appetites) = 
 abstinent. This word seems to answer to nccphaleon in I Tim. iii. 3. [See Note 
 on I Cor. ix. 25.] 
 
 s , 
 
 Chapter II. Verse 2. 
 
 That the aged men be sober, grave, temperate, sound in faith, in 
 charity, in patience. 
 
 Sober] Ncephaliotis, ' abstinent. ' [See Note on i Thess, v. 6. ] 
 Temperate] SJpkronas, 'sober-minded.' 
 
 These variations of translation in the English version are much to be regretted, 
 since they hide the nice and just distinctions of the original, which point at once to 
 a more comprehensive and more specific form of temperance than the vorld is 
 willing to practice. These are, (l) the general virtue of temperance as sclf-r:st>aiitl; 
 (2) that moderation of the soul called ' patience,' or ' gentleness ' ; (3) that subjective 
 virtue called sound-mindednesiy compounded of right seeing and right willing ; (4) 
 the personal and specific practice of abstinence from things evil; and, t' .icfore (5), 
 the discountenancing of drinking-fashions and feasts. To confound a'a these under 
 the vague and modern meaning of ' temperance, ' is as absurd in criticism as it is 
 injurious in morals. 
 
 Chapter II. Verses 3—6. 
 
 3 The aged women likewise that they be in behaviour as becometh, 
 holiness, not false accusers, not given to much wine, teachers of good 
 
378 
 
 TITUS, II. II. 12. 
 
 things ; 4 That they may teach the young women to be sober, to love 
 their husbands, to love their children, j 7^(J'6' discreet, chaste, keepers 
 at home, good, obedient to their own husbands, that the word of God 
 be not blasphemed. 6 Young men likewise exhort to be sober 
 minded. 
 
 V. 3. Not given to much wx'SV.] Ma- oino /^ollo di-doulonieiins, 'not addicted 
 to much wine.' W. IT. Rule, D.D., in his ' ISrief Inquiry,' admits — " Grape-juice 
 was chiefly known in anticjuity as the casual drinlt of the peasantry; when carefully 
 frcsen'Cil, as the choice beverage of epicures. The Roman ladies were so fond of 
 it that they would first fill their stomachs vvith it, then throw it off l)y emetics, and 
 repeat the draught" (ll^elstein in Acts ii. 13). We have referred to Lucian for 
 ourselves, and find the following illustration : — "I came, by Tove, as those who 
 iXv'xnk glcukps, swelling out their stomach, require an emetic" {Philvps. 39). [See 
 Note on i Tim. iii. 8.] 
 
 'V. 4. That they may teach the young women to be souer] Ilina, 
 sophronizosi tas neas, ' in order that they may cause the young women to be sober- 
 minded.' 
 
 V. 5. To BE discreet] Sophronas, 'sober-minded.' 
 
 V. 6, To be sober minded] Siphroncin, 'to be sober-minded.' 
 
 ■'; w 
 
 Chapter II. Verses ii, 12. 
 
 II For the grace of God that bringeth salvation hath appeared to 
 all men, 12 I'eaching us that, denying ungodliness and worldly lusts, 
 we should live soberly, righteously, and godly, in this present world. 
 
 Soberly] Sophronds, 'sobermindedly.' 
 
 The apostle most appropriately and expressively connects the denial or sup- 
 pression of worldly lusts with the design of living ' sober-mindedly, righteously, 
 and devoutly in the present age.' The connection of intoxicating liquor with such 
 worldly lusts and the absence of sober-mindedness, rectitude, and piety, is too 
 prevalent nnd flagrant to be denied. The grace of God — the Divine favour 
 embodied in i\\'i Divine precepts, and impressing their holy dictates on the heart — 
 is beautifully said to be ' teaching us ' the denial of those lusts. Yet ' teaching ' 
 is too weak a rendering oi paidcuousa, which signifies 'training' or 'disciplining.' 
 The office of Divine grace is not to sanction unsafe indulgence, and t/ien prevent 
 the natural consequences, but to train the soul to the avoidance of all illicit desires 
 and fleshly tastes, and, in short, of whatever is found in practice to interfere 
 with the highest development of the Christian life. Though drunkenness never be 
 exhibited, yet an appetite for alcohol may exist, pernicious to both body and soul. 
 
ler, to love 
 
 te, keepers 
 
 jrd of Cod 
 
 be sober 
 
 wf—t- 
 
 *• 
 
 i 1 
 
 not addicted 
 " Grape-juice 
 ^hcn carefully 
 ;re so fond of 
 emetics, and 
 o Lucian for 
 as those who 
 .J, 39). [See 
 
 ;oiiF.R] Ilina, 
 ■X to be sober- 
 
 ippeared to 
 orldly lusts, 
 ent world. 
 
 lenial or sup- 
 
 ■, righteously, 
 
 uor with such 
 
 piety, is too 
 
 [3ivine favour 
 
 )n the heart — 
 
 et ' teaching ' 
 
 disciplining.' 
 
 then prevent 
 
 illicit desires 
 
 e to interfere 
 
 mess never be 
 
 lody and soul. 
 
 THE EPISTLE OF 
 
 ST PAUL TO PHILEMON. 
 
 Verses 12, 16. 
 
 Whom I have sent again . . . receive 
 ■"slave]. 
 
 Not now as a 
 
 servan 
 
 In 'ted States, a few years ago, this text was a favourite argument for the 
 
 toleration of slavery; and the criticism employed might be exactly parallelccl by 
 the arguments of English divines in favour of strong drink. The claim for grati- 
 tude and obedience made by God upon His people — and allowed in their 
 triumphant songs — was for deliverance from slavery — deliverance from ihe house of 
 bondage ; and the mission of our Lord was announced as that of opening the 
 prison-doors that the oppressed might go free. Is it credible that the Christian 
 apostle could mean to approve the institution of slavery ? Is it a correct inference 
 that, because, in the then state of the world, when the people had no political 
 power to wield, — when it would have been sheer madness to attempt to disturb 
 the social framework of political despotism, — t/ierefore Faul held that people, under 
 constituted governments of their own, ought not to abate an infamous and inhuman 
 system ? He was preaching another Gospel, which, however, held seminally in its 
 principle the doom of all slaveries ; and even then, in the exhortation to Onesinnis 
 to exercise patience, Paul does not forget to teach Philemon that, in the liijht of 
 Christianity, fraternity and fetters are incompatible. 
 
 I . < 
 
il 
 
 lf|i!' 
 
 III: ;fi 
 
 ■ i 
 
 1. '• 
 
 ■ 'I 
 
 
 I 
 
 THE GENERAL 
 
 EPISTLE TO THE HEBREWS. 
 
 
 Chapter XIII. Verse i6. 
 
 But to do good and to communicate forget not 
 sacrifices God is well pleased. 
 
 for with such 
 
 God is well-plea^ed with well-doing and almsgiving because lie is Himself ever 
 doing good and communicating blessings to His creatures ; and iu imitation of 
 Him we should not forget to present IJim with such sacrifices, — the most grateful 
 and becoming that can be offered. We may conclude fiom thi« passage, that wise 
 efforts— such as thi. Temperance Reform really is, for the prcvcndoi of poverty 
 and suffering, — are well-pleasing to the Most High ; for they seek the welfare 
 of body, mind, and spirit, and they nevei fail to realize their ends whenever they 
 are permitted to operate. In the offering of such sacrifices, all Christian churches 
 and Christian piofessors would be most consistently engaged ; and if so employed, 
 how immensely would the well-being of the humaa family be promoted ! 
 
 •iW 
 
 ) 
 
 i 
 
 JJ 
 
 '■it—.. 
 
THE 
 
 GENERAL EPISTLE OF ST JAMES. 
 
 LEWS. 
 
 or with such 
 
 is Himself ever 
 
 ill imitation of 
 
 he most grateful 
 
 isBage, that wise 
 
 \lion of poverty 
 
 ;ek the welfare 
 
 whenever they 
 
 [ristian churches 
 
 if so employed, 
 
 loted ! 
 
 Chapter L Verses 13 — 15. 
 
 13 Let no man say when he is tempted, I am tempted of God : for 
 God cannot be tempted with evil, neither tempteth he any man : 
 14 But every man is tempted, when he is drawn away of his own lust, 
 and enticed. 15 Then when lust ivath conceived, it bringeth forth 
 sin : and sin, when it is finished, bringeth forth death. 
 
 Obs. I. As God cannot tempt men to evil, we may be fully assured that He 
 cannot approve the use of that which \-- intrinsically an insidious temptation to evil, 
 involving the ruin of millions of our species. Dr Thomas Reid, Professor of Moral 
 Philosophy, nearly a century ago, pointed out the true causation of the drinker's 
 lust and the dnmkard's appetite: — "Besides the appetites which Nature hath 
 given us, for useful and necessary purposes, we may create appetites which Nature 
 never gave. The frequent use of things which stimulate the nervous system pro- 
 duces a latts^ttor when their effect is gone off, and a desire to repeat them. By this 
 means a desire of a certain object /> create(f, accompanied by an uneasy sensation. 
 Both are removed for a time by [the use of] the object desired; but they ret.irn 
 after a certain interval. Such are the appetites which some men acquire for the 
 use of tobacco, for opiates, and foi intuxicating liquors" (Works, Hamilton's Ed., 
 P- 55.3)' God creates no deceitful meats or ''rinks. 
 
 2. As subjective temptation lies in human lust (/. e. illicit or ill-regulated desire 
 of any degree), it becomes our plain and positive duty to avoid whateve: stimulates 
 this lust ; but who can name a stimulus to the chief vices of mankind compa'^able 
 to intoxicating drink ? 
 
 3. The craving for drink is most prolific in bringing forth sin, and of sin the 
 issue is death, physical and moral, temporal and eternal. Strong drink is a 
 deceitful but ceaseless destroyer; and as every lust of the flesh finds in it its appro- 
 priate fuel and fire, its aggregate influence on human seduction and ruin bafiles 
 r.like calculation and conception. 
 
 Chapter in. Verse 8. 
 
 But the tongue can no man tame ; // is an unruly evil, full of 
 deadly poison. 
 
 An unruly evil] Akataschcton kalcon, an ' uncoercible evil.' Codcxes Aleph, 
 A, and B reads akatastaton kakon, '0 disorderly (or seditious) evil.' 
 
 ^:m 
 
382 
 
 JAMES, IV. 17. 
 
 f H. 
 
 Ill': 
 
 iij'. • 
 
 ■■ 1 Si 
 
 
 e i' 
 
 ' ill 
 
 It has been argued that "as the tongue is not to be cut out or unused, although 
 it is so strongly denounced, therefore wine, though styled 'a mocker,' is not to be 
 renounced," The reply is twofold : — 
 
 1. That St James uses the word 'tongue' figuratively, and as the mere organ 
 of that evil disposition which he describes as ' a deadly poison, ' A child can 
 perceive that the tongue — the physical instrument— is not meant, and that were it 
 cut out the evil disposition would remain, and find exj.ression another way. Eut 
 when it is said ' wine is a mocker,' the figure does not lie in the ' wine'' but in the 
 word ' mocker,' the force of the figure consisting in the fact that wine itse'f. 
 actually and directly, exerts an effect upon the drinker entitling it to the nam- xA 
 'mocker'; so tliat by the removal of the wine the whole of this effect must cease, 
 and so much of s'n and misery be spared. If instead of ' wine ' we should say 
 'the "up is a mocker,' we should have a figure corresponding to the one in this 
 text, as ' cup ' would stand in the same relation to wine ' which ' tonj;ue ' holds to 
 tlie 'evil heart,' whose venom it gives forth. Hence, — 
 
 2. This text, rightly understood, carries with it a conclusion directly opposite to 
 that of the objector; for as the 'poison' complained of is not to be tolerated or 
 tampered with, so neither is the wine whose quality is described in analogous 
 terms. Get rid of the real moral agent — the bad disposition — and the tongue will 
 become pure ; so get rid of the real physical agent — the wine — and the cup that 
 contains it wiil be harmless. 
 
 Chai'TER IV. Verse 17. 
 
 Therefore to him that knoweth to do good, and doeth /'/ not, to 
 him it is sin. - 
 
 The original word translated ' good ' is halon, ' beautiful ' =. excellent ; and to 
 him who knows what is suitable to be done, and does it not, the omission is 
 counted as sin. (i) No positive act of evil is required — simply the neglect of what 
 is good. The tirst and worst neglect of Men is the neglect of the Truth ; and it is 
 now, as in the days of the Redeemer, the great condemnation, that though truth 
 has come into the world, men Ime daykness rather than light. The first duty of 
 man is truth-jvt',(v'«^, the second truth-(/w';/^. (2) No positive command is required, 
 Divine or social ; il is enough that the act would have been excellent or useful to 
 render the neglect sin to the ncglecter. (3) Knowledge is, of course, presupposefl, 
 for he who docs not know what is kalon, cannot consciously do it ; but men are 
 responsible for the possession of this knowledge, especially where it is easily attain- 
 able. St Paul had said that "whatever is not of faith,'' i. e. is not done from a 
 sense of right, "is sin"; and St James here presents the counterpart trufh, that 
 it is also sin to know what is morally loveable and not to do it. This principle 
 effectually disposes of the objectors who refuse to recognize the duty of ibstinence, 
 unless an explicit and universal command can be shown for it ! Othera fondly 
 think that so long as they do not ' admit ' the duty of abstinence, it is no duty to 
 them ! — as if idle ' opinions ' could overrule the law of God ! Si James affirms a 
 doctrine quite different from this. According to him, a perception of the excellence 
 of abstinence — its suitableness and utility — constitutes a rule of duty which cannot 
 be neglected without sin. Much care and charity is called for in applying liis rule 
 to others, but «3« -abstainers cannot be too candid and faithful in apphing it to 
 themselves. Nor will the plea of want of knowledge avail for the past, unless the 
 ignorance has been unavoidable, without prejudice, and honcsU 
 
 % 
 
 I 
 
;d, although 
 is not to be 
 
 mere organ 
 A child can 
 that v.ere it 
 ;r way. P.ut 
 f^' but in the 
 
 wine itse'f. 
 the nam- i<i 
 : roust cease, 
 e should say 
 e one in this 
 jjue ' holds to 
 
 ly opposite to 
 ; tolerated or 
 
 in analogous 
 le tongue will 
 
 the cup that 
 
 th it not, to 
 
 lleni ; and to 
 e omission is 
 eglect of what 
 th ; and it is 
 though truth 
 first duty of 
 id is required, 
 It or useful to 
 ])re5uppose<l, 
 1; but men are 
 easily attain- 
 done from a 
 rt truth, that 
 his principle 
 |of \bstinence, 
 ahern fondly 
 is no duty to 
 imef. affirms a 
 he excellence 
 which cannot 
 lyitig li lis rule 
 appljing it to 
 ,t, unkss the 
 
 I!' 
 
 t 
 
 I 
 
 THE FIRST 
 
 GENERAL EPISTLE OF ST PETER. 
 
 Chapter L Verses 13. 
 
 Wherefore gird up the loins of your mind, be sober, and hope to 
 the end for the grace that is to be brought unto you at the revelation 
 of Jesus Christ. 
 
 Ce sorer] NcepJiontcs, 'being abstinent.' Codex B reads neplwutcs. The 
 ancient tradition which identifies St Peter with the Nazaritcs, gives peculiar force 
 to this use of necphonks ; as also does the figure employed — that of racers who 
 brace themselves up to '.heir task, and who, exercising a complete control over 
 tlieir appetites, hope >n as they run, looking for the prize. In full accordance 
 with this view are the injunctions against ' former lusts ' (ver. 14) ; to the practice 
 of holiness and fear (ver. 15 — 17) ; tlie figure of 'a holy priesthood offering up 
 spiritual sacrifices' (chap. ii. 5) ; 'a royal priesthood' (ver. 9) ; and the warning 
 against ' fleslily lusts which war against tlie soul,' (ver. 1 1). ^Vlly sliould Christians, 
 as a race of priests, be found less caieful than were the priests of Levi, wlio were 
 forbidden to use wine and strong drink when in attendance in the temple, lest they 
 should transgress and displease God? If fleslily lusts are to be avoided, what 
 else but common wisdom is it to renounce their most subtle and dangerous excite- 
 ment ? [On the opposition of the ncrphoiiist soul to strong drink, see the quota- 
 tion from Philo, in Note on I Thess. v. 6]. 
 
 Chapter II. Verses 13, 14. 
 
 13 Submit yourselves to every ordinance of man for the Lord's 
 sake : whether it be to the king, as supreme ; 14 Or unto governors, 
 as unto ^hem that are sent by him for the punishment of evildoers, 
 and for the praise of them that do well. 
 
 If a parenthesis be placed before ' whether ' and after ' by him,' or even a comma 
 n.fter 'him,' a good sense 'U be realized, and the contradiction of the doctrine, 
 that as to so le ordinitnce? ( ' idolatry,' to wit) we must ' obey God rather than men, 
 will disappcir. Tho word translated 'ordinance' is literally 'creature' {/://s/s); 
 but the context shows the absurdity of understanding it without limitation. Tested 
 by the rule 01 this text (that the institution Christians must cont;;ntcdly accept, is 
 
 1^ 
 
384 
 
 I PETER, IV. 1—5. 
 
 I'' 
 
 li'i 
 
 !; ,: UL 
 
 '■' ilf 
 
 
 ■ 'I' 
 
 one that represses evil-doing and encourages those citizens that do-ivell), the hcensed 
 liquor traffic must be condemned as a mistake on tlie part of Government, which 
 frustrates the very end and aim of righteous law. The purpose of all social arrange- 
 ments should be, as Mr. Gladstone has hinted, to make it hard to do wrong and 
 easy to do right. 
 
 Chapter II. Verse 21. 
 
 For even hereunto were ye called : because Christ also suffered for 
 us, leaving us an example that ye should follow his steps. 
 
 Example] Hupogrammos, ' a word-or-writing copy ' := pattern for imitation. 
 This of course implies 'in like circumstances.' In John xiii. 15, v.e have 
 hnpodcignta, ' a sample set under ' one's eyes for imitation or for warning, as the 
 nature of the case or the context may determine. 
 
 No passage has been more abused than this, when employed to justify the 
 gratification of our lusts. Men need no solemn exhortations to induce them to do 
 what is pleasant to the sensuous nature, but only to that which will mortify their 
 pride or curb their appetites ; and in such connection, and for such ends, were 
 these Divine injunctions given. 'Christ also suffered for us, leaving us an 
 example,' — suffered patiently, piously, ungrudgingly, for you, that yon might do 
 the same for others. We are to think, feel, and walk as He did ; observing 
 His principles of self-denial, even where our circumstances may not be the same. 
 " But," as Professor John Brown, D.D., pithily remarks, " His circumstances and 
 ours are often very diTerent ; so that un action which was right in Him might be 
 wrong in us. Knowing the hearts of men, for example, he spoke to hypocrites in 
 a way that it would be presumptuous in us to speak to any man. . . . We 
 should err if we were to draw the conclusion that we ought to have as little to do 
 with politics as Jesus Christ had ; for «^r place, as citizens of a free commonwealth, 
 is very different from His, who had no political standing at all in the existing 
 forms of rule, whether Jewish or Roman." — ('Expository Discourses,' x.) Our 
 Lord had a higher mission than seeking mere political reform by a hopeless local 
 agitation, for instance, against the corruptions and outrages of the slave-system 
 then prevalent. In this respect He was no 'example' to Englishmen and 
 Americans, who, having by Providence been invested with political influence and 
 privileges, have righteously combined and organized their power for the total 
 overthrow of the 'sum of all villanies,' thereby paving the way for the possible 
 practice of Christ's law of universal brotherhood. 
 
 'S?l 
 
 Chapter IV. Verses i — 5. 
 
 1 Forasmuch then as Christ hath suffered for us in the flesh, arm 
 yourselves likewise with the same mind : for he that hath suffered in 
 the flesh hath ceased from sin ; 2 That he no longer should -'.^e the 
 rest of his time in the flesh to the lusts of men, but to the will of God. 
 3 For the time past of our life may suffice us to have wrought the 
 will of the Gentiles, when we walked in lasciviousness, lusts, 
 excess of wine, revellings, banquetings, and abominable idolatries : 
 
 '^air 
 
I PETER, IV. 7. 
 
 6<^:> 
 
 he licensed 
 lent, which 
 ial avrange- 
 wrong and 
 
 .ffered for 
 
 jr imitation. 
 5, v.-e have 
 ning, as the 
 
 to justify the 
 :e them to do 
 mortify their 
 ;h ends, were 
 caving us an 
 yOK might do 
 id; observing 
 1 be the same, 
 nnstances and 
 Him might be 
 lypocrites in 
 . . We 
 as Uttle to do 
 )mmonwealth, 
 the existing 
 ies,' X.) Our 
 hopeless local 
 slave-system 
 lishmen and 
 influence and 
 for the total 
 the possible 
 
 e flesh, arm 
 suffered in 
 
 lid V..e the 
 
 Iwill of God. 
 irrought the 
 
 fness, lusts, 
 idolatries : 
 
 4 Wherein they think it strange that ye run not with t/iem to the same 
 excess of riot, speaking evil oi you : i Who shall give account to him 
 that is ready to judge the quick and the dead. 
 
 V. 3. Excess of wine] Oinophlugiais, 'vinous excesses.' Codex B reads 
 oinophlugiois, and Codex Aleph (first hand) has oinophrugiois, probably a copyist's 
 error. 
 
 Revellings] Komois, 'debaucheries,' the rioting and immoralities consequent 
 on indulgence in wine. 
 
 Banquetings] Potois, ' drinkings ' ^ drinking-matches, social tippling. Per- 
 haps no better English equivalent could be suggested than 'wine-parties,' — a name 
 given to certain social gatherings very frequent among the undergraduates of our 
 national universities. 
 
 V. 4. The same excess of riot] Teen auteen tees asotias anachusin, ' the same 
 outpouring (redundancy) of dissoluteness.' Asotia, translated ' excess ' in Ephes. v. 
 18, is here rendered 'riot.' Anachusis signifies the act of emptying out, as of a 
 river pouring itself into the sea. 
 
 I. The apostle, in the above passage, draws a dark picture of the times, but the 
 testimony of contemporary writers corroborates its truth. The profligp.cy of the 
 Gentile world was boundless, and associated in all its exercises with the intoxicating 
 liquors then in use. [See the testimony of Pliny and Philo in the Note on Gal. 
 V. 19—21.] 
 
 a. That separation from all drinking associations which Christianity rendered 
 imperative, would go far to secure a state of sobriety little short of that now con- 
 nected with the Temperance movement ; and the spirit of this passage favours the 
 use of all expedients by which the blot of intemperance may be expunged or— 
 better still — averted. The surprise of the heathen that Christians did not exhibit 
 ' the same ' profusion of ruinous depravity as themselves, is not to be regarded as 
 an admission that any profligacy was practised by true Christians, or permitted by 
 their religion. Because excess in vice was interdicted, no inference in favour of 
 any indulgence in what was evil or dangerous could be properly drawn by them 
 or by us. The flagon may be denounced as a curse without an implicit approval 
 of the glass as being good or safe. 
 
 Chapter IV. Verse 7. 
 
 But the end of all things is at hand : be ye therefore .sober, and 
 watch unto prayer. 
 
 Be ye therefore sober] Sophroneesate otin, ' be ye sober-minded, therefore.' 
 And watch unto prayer] Kai necpsate eis las proseuchas, 'and be abstinent 
 in order to the prayers.' Codices Aleph, A, and B omit the tas, 'the,' before 
 proseuchas, 'prayers.' That neepsate is here to be taken to refer to physical 
 sobriety, is probable from its association with sophyonizo, denoting mental sobriety, 
 .and from the natural antithesis of such a state to the vices depicted in ver. 3. 
 Bishop Jebb considers ' watching unto prayer ' as = ' vigilantly guarding against 
 whatever is unlnendly to devotion '; and the term selected (drink not), upon the 
 
 2 C 
 
 111 
 
 IS 
 
 sxmX 
 
 1 
 
 III 
 
386 
 
 I PETER, V. 8. 
 
 
 face of it, suggests that 'strong drink' is specially unfriendly, by destroying watch- 
 fulness. "The language," says Dr John Brown, "is peculiar. First, what is 
 meant by watching? In the original signification it refers to a physical state of 
 the body and mind ratlier than to a moral state of the mind. It is descriptive of 
 that state in which all the faculties are awake and active." This, of course, is the 
 fit state for v/atching. Hence Sir B. Brodie, in his ' Psychological Inquiries,' lays 
 it down as a law that night-nurses should abstain from the narcotic alcohol. And 
 it hardly needs argument to show that what antagonizes physical alertness, and 
 dims the physical eyes, is altogether incompatible with the spiritual sensibility and 
 moral watchfulness, the conditions of enlightened, true, and acceptable prayer. 
 Wine, 'that tends to drowsiness in the brain,' cannot promote vigilance and piety 
 in the soul. If neeplio is thought to be used frequently in the sense of ' to be calm, 
 cool, self-collected,' there is an implied reference to the state of body and mind 
 consequent on abstinence from exciting drinks. The passage may be paraphrased, 
 "The end of ail things draws near; therefore, be sober in mind and abstemious 
 in life, in order that you may be tlie better able to engage in the exercises of devo- 
 tion suitable to so solemn a crisis." [As to neep}>\ see Note on i Thess. v. 6 — 8.] 
 
 Chapter V. Verse 8. 
 
 fil 
 
 \ ■ ! 
 
 Be sober, be vigilant ; because your adversary the devil, as a 
 roaring lion, wulketh about, seeking whom he may devour. 
 
 Be sober] Neepsate, 'be abstinent.' The English translators here render by 
 'be sober' the word they had rendered (chap. iv. 7) 'watch.' 
 
 Be vigilant] Greegoreesate, ' be wakeful. ' This corresponds to the language 
 of St Paul (r Thess. v. 6), 'let us watch (greegoromen) and be sober (ncephdmcHY ; 
 and though the order is different, the sense is the same. St Paul mentions mental 
 wakefulness, and then abstemiousness as the physical condition of it ; St Peter first 
 names the physical condition, and then the mental result. 
 
 For your adversary] AntiJikos, ' accuser, ' a legal term originally applied to 
 the plaintiff in a suit. 
 
 The devil] JDiabolos, 'devil,' the tempter and calumniator of the good. 
 
 Seeking whom he may devour] Zeeton tina katapiee, 'seeking whom he 
 may swallow (drink) down.' The contrast between necpsate (from nee piiio, 'not to 
 drink') and katapiee (from katapino, 'to drink down') has not escaped the 
 observation oi" Dr Adam Clarke, who thus comments : — " It is not every one that 
 he can swallow down. Those who are sober and vigilant are proof against him ; 
 these he may not swallow down. Those who are drunk with the cares of this 
 world, and are unwatchful, these he may swallow down. There is a beauty in this 
 verse, and striking apposition between the first and last words, which I think have 
 rot been noticed ; — Be sober, neepsate, from ttec, not, and piein, to drink — do not 
 »« allow down— and the word katapiee, from kata, down, and piein, to drink. Ii 
 ^ou swallow strc ig drink down, the devil will swallow you down. Hear this, ye 
 drunkards, topers, tipplers, or by whatsoever name ye are known in society, or 
 among your fellow-sinners, strong drink is not only your way to the devil, but the 
 devil's way into you. Ye are such as the devil particularly may swallow down. " 
 
I PETER, V. 8. 
 
 387 
 
 ' 
 
 )yingwatch- 
 rst, what is 
 sical state of 
 .esciiptive of 
 lourse, is the 
 quirics,' lays 
 cohol. And 
 lertness, and 
 ;nsibiHty and 
 Lable prayer, 
 ice and piety 
 
 ' to be calm, 
 'dy and mind 
 
 paraphrased, 
 id abstemious 
 cises of dcvo- 
 less. V. 6—8.] 
 
 Professor John Brown, D. D,, in his 'Discourses on the First Epistle of St Peter,' 
 confirms this interpretation of 7icepsate: — " Its proper signification is 'to be absti- 
 nent,' etc. The word may be understood either literally or figuratively. If 
 literally, we are here taught that temperance is necessary, in order to our resisting 
 the devil. And, certainly, nothing can be more obviously true. The natural 
 tendency of intoxicating drinks is to diminish the power of conscience and reason^ 
 and to increase thepozver of the lower principles of our nature, animal appetite and 
 irascible feeling. It increases the strength of what needs to be restrained, and 
 weakens the strength of what is fitted and intended to restrain. While this is 
 undoubtedly true, and highly important, [yet] as the corresponding [rather, con- 
 sequential] term, ' be vigilant,' is plainly to be understood in a figurative sense, we 
 apprehend the expression before us must also be interpreted figuratively ; an inter- 
 pretation which substantially includes the literal meaning, while it includes much 
 more " (iii. p. 356). This is certainly an oversight on the part of the Professor, 
 since there is no canon of criticism to compel all words in a sentence to be under- 
 stood collectively in a literal, or collectively in a metaphorical sense ; and it is here 
 quite plain that physical intoxication does induce moral narcotism. Indeed, it is 
 not clear what ' figurative ' temperance can mean in this connection. 
 
 
 devil, as a 
 r. 
 
 ere render by 
 
 the language 
 {neephomen)' ; 
 lentions mental 
 St Peter first 
 
 ally applied to 
 
 good, 
 dng whom he 
 [epino, 'not to 
 It escaped the 
 1 every one that 
 against him ; 
 cares of this 
 beauty in this 
 Ih I think have 
 I drink — do not 
 I, to drink. Ii 
 Hear this, ye 
 I in society, or 
 devil, but the 
 Lllow down." 
 
THE SECOND 
 
 GENERAL EPISTLE OF ST PETER. 
 
 in 
 
 frill ill 
 
 I 
 
 ^1! 
 
 Chapter I. Verse 6. 
 
 And to knowledge temperance ; and to temperance patience ; and 
 to patience godliness. 
 
 Temperance] Enkrateian, ' self-restraint ' (/. <♦. as to the appetites). The 
 Vulgate has rt/w//'«c«//rt, which is also followed by Wiclif, 'abstynence.' Tyndale 
 has ' tempcrancy.' As to enkrateia, see Notes on Acts xxiv. 25, 1 Cor. ix. 25, and 
 Gal. V. 25. 
 
 Mi 
 
 The whole paragraph (ver. 5 — 8) is a beautiful figure drawn from the ancient 
 choral dance. The question whether the order of the giaces here enumerated is 
 accidental, has been generally answered in the negative, though there is some 
 difference of opinion as to the purpose of the apostle in the arrangement as it 
 stands. Some have sought the key in the tendency of one grace to induce the next 
 in succession — the tendency of true ' faith ' to produce ' virtue,' i. e. moral courage, 
 of virtue to induce 'knowledge,' and of knowledge to beget 'temperance,' ttc. ; 
 while others, with peihaps more insight, have sought the clue of connection in the 
 necessity of so conjoining one grace with another, that a certain tendency to excess 
 may be arrested ; as if the apostle had said, " In order that faith may not indispose 
 to active effort, add to it moral vigour ; and lest acts of daring absorb you, add to 
 them knowledge; and lest knowledge render you careless of a pure morality, 
 exercise self-restraint over bodily desires ; and lest physical continence make you 
 loo self-regarding, add to it patience" — the subjective and objective being so united 
 as to prevent an undue preponderance of either. The importance attached to 
 ' temperance' in the great code of Christian ethics cannot be denied ; and experience 
 has proved that the spirit of temperance cannot be more wisely exemplified than 
 in promoting abstinence from intoxicating drinks. Knowledge, when sufficiently 
 comprehensive, prompts to this course; and temperance, so exhibited, is followed 
 by practical benefits, which knowledge in itself cannot impart, and is a guard 
 against evils from which knowledge in the abstract cannot protect. Many are the 
 warning examples of men who have vainly trusted in ' knowledge' and intellect to 
 save them from the insidious and ensnaring influence of strong drink. 
 
THE BOOK OF 
 
 ETER. 
 
 THE REVELATION OF ST JOHN. 
 
 .tience ; and 
 
 petites). The 
 ice.' Tynda'.e 
 ;or. ix. 25, and 
 
 )m tlie ancient 
 enumerated is 
 there is some 
 .ngement as it 
 Induce the next 
 oral courage, 
 perance,' ttc. ; 
 ncction in the 
 lency to excess 
 not indispose 
 h you, add to 
 lure morality, 
 nee make you 
 leingso united 
 e attached to 
 nd experience 
 mplified than 
 len sufficiently 
 d, is followed 
 Ind is a guard 
 Many are the 
 d intellect to 
 
 Chapter II. Verse 14, 
 
 But I have a few things against thee, because thou hast there them 
 that hold the doctrine of Balaam, who taught Balac to cast a 
 stumblingblock before the children of Israel, to eat things sacrificed 
 unto idols, and to commit fornication. 
 
 The sin of Balaam consisted in his accursed love of filthy lucre, which led him 
 to suggest to Balak certain means of tempting Israel to sin. But the Divine 
 punishment fell not only on the guilty Moabites, but on the still more guilty 
 prophet. The 'wages of unrighteousness' proved his destruction. Is it not 
 to be deeply deplored that, for mammon's sake, tens of thousands of men are 
 found in our professedly Christian land to set before their neighbours a snare in the 
 form of temptations to indulgence in intoxicating liquors, by which every kind of 
 disease and lust is generated or inflamed ? And though the Government tax on 
 these liquors may be regarded as a restriction upon their use, the eiTect of the tax, 
 in adding to the revenue, is demoralizing to the State. This was perceived by the 
 Rev. John Wesley, who, in his 'Thoughts on Scarcity, ' published in 1773, after 
 characterizing ardent spirit as ' poison that destroys not only the strength of life, but 
 also the morals of our countrymen,' exclaimed, " Oh, tell it not in Constantinople 
 that the English raise the royal revenue by selling the flesh and blood of their 
 countrymen. " 
 
 Chapter VI. Verse 6. 
 
 And I heard a voice in the midst of the four beasts say, A measure 
 of wheat for a penny, and three measures of barley for a penny; and 
 see thou hurt not the oil and the wine. 
 
 The oil and the wine] To elaion kai ton oinon, 'the oil and the wine.' 
 Hence both oil and wine seem put for the solid fruits, the olive and the grape 
 yielding the fluid oil and otnon^ if, indeed, the olive tree and vine be not intended. 
 Wetstein gives, as an illustration of this phraseology, an extract from Cicero's 
 Natiira Deorum (ii. Ii): — Quid de vitibus ohvetisque dicam, quorum uberrimi 
 lactissimiqtu fructus nihil omnino ad bestias pertinent 1 — 'What shall I say of vines 
 and olive trees, whose richest and juiciest fruits are not the least adapted to the 
 
 
 ■i. '' 
 
 i 
 
390 
 
 REVELATION, VIII. 10, II. 
 
 beasts?' The notion that Mohammedanism is intolerant of the vine is a Western 
 view, though sanctioned by so recent and generally excellent a witness as Dean 
 Stanley, who says, in his 'Palestine and Sinai,' p. 421, speaking of the vine, that 
 Christians and Jews alone ' can properly cultivate what is to Mussulmans a for- 
 bidden fruit'; whereas Mohammed, in the Koran, chap. 16, expressly distinguishes 
 between the natural produce of the vine and the artificial preparations of the wine- 
 maker: — '• We give you to drink pure milk, which is swallowed with pleasure by 
 those who drink it. And of the fruits of palm trees and of grapes ye obtain an 
 inebriating liquor, and also good nourishment;" on which Sale remarks, "Not 
 only wine, which is forbidden, but also lawful food, as dates, raisins, a kind of 
 honey flowing from the dates, and vinegar." 
 
 rr ;" 
 
 ■1 |t» 
 1 
 
 iiiii'i 
 
 Chapter VIII. Verses 10, 11. 
 
 »o And the third angel sounded, and there fell a great star from 
 heaven, burning as it were a lamp, and it fell upon the third part of 
 the rivers, and upon the fountains of waters ; n And the name of the 
 star is called Wormwood ; and the third part of the waters became 
 wormwood ; and many men died of the waters, because they were 
 made bitter. 
 
 V. 1 1. Wormwood] //o al<st>tthos. Dr Alford, in his Note on this passage, offers 
 the following remarks : — "It is hardly possible to read of this third plague and not 
 to think of the deadly effect of these strong spirituous drinks, which are, in fact, 
 water turned into poison. The very name absinthe is not unknown in their 
 nomenclature, and there is no effect which could be more aptly described by the 
 filling of fire into water as this which results in ardent sj, t, in that which the 
 simple islanders of the South Sea call fire-water. That this plague may go on to 
 destroy even this fearful proportion of the ungodly [a third] in the latter days, is 
 far from impossible, considering its prevalence, even now, in some parts of the 
 civilized world. But I mention this rather as an illustration than as an interpreta- 
 tion." It is a curious coincidence that the most deadly form of ardent spirit yet 
 manufactured in Europe — a veritable * poisoned poison ' — is called absinthe. It is 
 of a green colour, and, when not adulterated with copper, derives its peculiar hue 
 and bitter taste from a vegetable production. * The observations of Dean Alford 
 do him credit as evincing a feeling appreciation of the ravages of ardent spirit ; but 
 he can scarcely have been ignorant that similar havoc has been caused by other 
 forms of inebriating liquor. He is pleased to term distilled spirit * water turned 
 into poison,' yet (strange inconsistency) the poisonous element in distilled spirit is 
 identical with the intoxicating agent which, according to the Dean, the Lord directly 
 infused into the water at the Cana wedding-feast, and thereby converted it into wine ! 
 In ardent spirit the alcohol formed by fermentation is not so diluted as in fermented 
 drinks, but chemically it is the same, and operates physiologically in an exactly 
 similar way. Very much also of the ardent spirit consumed as grog, punch, and 
 spirits-and-water, is possessed of an alcoholic potency much less than that of the 
 ports and sherries in fashionable use. 
 
 * The chief seat of its manufacture is amongst the Jura mountains, the agents being monks, 
 who derive an immense revenue from its sale. 
 
s a Western 
 ESS as Dean 
 lie vine, that 
 Imans a for- 
 distinguishes 
 of the wine- 
 pleasure by 
 ye obtain an 
 narks, "Not 
 IS, a kind of 
 
 Lt Star from 
 ird part of 
 lame of the 
 ers became 
 I they were 
 
 passaj^e, offers 
 )lague and not 
 |h are, in fact, 
 lown in their 
 icribed by the 
 hat which the 
 may go on to 
 latter days, is 
 parts of the 
 an interpreta- 
 dent spirit yet 
 .hsinthe. It is 
 :s pecuhar hue 
 Dean Alford 
 ent spirit ; but 
 .used by other 
 ' water turned 
 stilled spirit is 
 e Lord directly 
 ;d it into wine ! 
 as in fermented 
 in an exactly 
 )g, punch, and 
 an that of the 
 
 nts being monks. 
 
 REVELATION, XIV. 8, 10, 1 8 — 20. 
 
 3VI 
 
 Chapter XIV. Verse 8. 
 
 And there followed another angel, saying, Babylon is fallen, i;. 
 fallen, that great city, because she made ail nations drink of the wine 
 of the wrath of her fornication. 
 
 Of the wink of the wrath of her iornication] Ek tou oiuou ton 
 thiivnm tecs porncias aittces, 'from the wine of the heat [or pasbion] of her forni- 
 cation.' 
 
 The Christian seer (like the elder prophets of Judaism) employs intoxicating 
 wine as a striking .symbol of spiritual iniquity. By tliiimos here is, probably, not 
 to l)c understood 'wratli,' since 'the wine of fornication ' is not productive of 
 anger, Init of furious, illicit desire. Both ' rage ' and ' passion ' have in Engli.sh 
 the sense o( mental excitement, taking the form either of anger or vehement 
 desire. If t/itciuos \s, interpreted in the sense of 'wrath,' the meaning must be 
 that the 'fornication ' si)oken of is a means of provoking the wrath of God as dis- 
 played in his punitive dispensations. 
 
 Chapter XIV. Verse io. 
 
 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. 
 
 Of the wine of the wrath of God, which is poured out wiTHorr 
 mixture] Ek ion oiiion ton thuvtpu ton T/ieon, ion kekeras/iienou akraton, 'from 
 the wine, mingled, unmixed (undiluted), of the wrath of God.' 
 
 The English translators have missed the true sense and force of the original, 
 for the wine is kekemsmenon, ' mixed ' {not ' poured out ') ; and also akraton, 
 'unmixed'— that is, it is mixed with powerful drugs to render it more heady, bui 
 'unmixed,' with water by which its potency would be reduced. This verbal 
 [laradox imparts to the description a startling vividness and lurid glow. [See Note 
 on Isa. Ixiii. 6.] 
 
 Chapter XIV. Verses 18—20. 
 
 18 And another angel came out from the altar, which had power 
 over fire ; and cried with a loud cry to him that had the sharp sickle, 
 saying, Thrust in thy sharp sickle, and gather the clusters of the vine 
 of the earth ; for her grapes are fully ripe. 19 And the angel thrust 
 in his sickle into the earth, and gathered the vine of the earth, and 
 cast // into the great winepress of the wrath of God. 20 And the 
 winepress was trodden without the city, and blood came out of the 
 winepress, even unto the horse bridles, by the space of a thousand 
 ami six hundred furlongs. 
 
 V. 18. And gather the clusters of the vine of the earth] A'ai 
 tm:;ecson tons botrnas tees ampdou tees gees, 'and pick the grapes (orgrape-clust-rs) 
 of the vine of the earth.' 
 
 'r!''^' '* 
 
393 
 
 REVELATION, XVII. I, 2. 
 
 i'l! 
 
 For her grapes are fui.i.y ripe] Iloti eekmasan at staphulai atiUes, • because 
 her grapes are perfectly ripe.' 
 
 V. 19. And gathered the vine of the earth] Kai etnit^ct'se Iccn ampdoii 
 tci's gi'i's, 'and picked the vine of the earth.' The principal MSS. read tecs atiipe- 
 Ion, ' of the vine.' 
 
 The (".reat winepress of the wrath of God] Teen leenon ton thumou ton 
 T/noit teen megaLvii, ' the press, the great (one) of the wrath of (jO(i.' 
 
 V. 20. The winepress . . . out oe the winepress] I/ee leenos . . . 
 ek tees leenon. 
 
 This descriptive imagery closely resembles that employed in Joel iii, 13. The 
 vine of the earth represents earthly-minded corrupt human nature ; and this vine 
 is stripped of its fruit, — viz. the evil-hearted of our race, who are cast into 'the 
 press of the Divine wrath/ so called because the wrath of (jod causes it to be 
 trodden, — a figure of the penal afllicticns which Divine Providence will bring upon 
 the incorrigibly guilty. 
 
 IMS 
 
 '1 1'l; 
 
 
 ''■ i{} 
 
 ■ V 
 
 Chapter XVI. Verse 19. 
 
 And the great city was divided into three parts, and the cities of 
 the nations fell : and great Babylon came in remembrance before 
 Ciod, to give unto her the cup of the wine of the fierceness of his 
 wTath. 
 
 The cup of the wine of the fierceness of his wrath] To poteerion ton 
 oinoti ton thumou tees orgees autou. 
 
 This metaphor differs from that presented in chap. xiv. 18—20, for here the 
 ' fierceness of the wrath ' of God is described under the image of a cup of wine, 
 intoxicating and maddening to those who are compelled to drink it up. [See 
 Notes on Psa. Ixxv. 8; Isa. li. 17, 22 ; Jer. xiii. 12, 13 ; Ezek. xxiii. 31 — 34-] 
 
 Chapter XVII. Verses i, 2. 
 
 t And there came one of the seven angels which had the seven 
 vials, and talked with me, saying unto me, Come hither ; I will shew 
 unto thee the judgment of the great whore that sitteth upon many 
 waters : a With whom the kings of the earth have committed fornica- 
 tion, and the inhabitants of the earth have been made drunk with the 
 wine of her fornication. 
 
 V. 2. Have been made drunk with the wine of her fornication] 
 Emethustheesnn ek ton oinou tees porneias autees, ' have been made drunk (made 
 themselves drunk) from the wine of her fornication.' 
 
 Spiritual whoredom is represented as 'wine' made enticing to the taste, but 
 possessed of a terrible power to confuse the ur.derstanding and corrupt the heart. 
 
REVELATION, XXII. I/. 
 
 393 
 
 , ' because 
 
 ;■/; ampclon 
 tea ainpc- 
 
 thitinoii ton 
 
 citos . , . 
 
 i. 13. The 
 id this vhie 
 it into ' the 
 es it to be 
 bring upon 
 
 3 cities of 
 ice before 
 less of his 
 
 poteerion ton 
 
 for here the 
 up of wine, 
 t up. [See 
 31-34I 
 
 the seven 
 will shew 
 
 Ipon many 
 :jd fornica- 
 
 Ik with the 
 
 IrnicationJ 
 Irunk (made 
 
 le taste, but 
 the heart. 
 
 Chapter XVII. Verse 6. 
 
 And I saw the woman drunken with the blood of the saints, and 
 with the blood of the martyrs of Jesus : and when I saw her, I won- 
 dered with great admiration. 
 
 Drunken] Methuousau, ' drunk ' = filled to the full = gorged. The meaning 
 of methud here is clearly one of fulness or satiety, as the ' blood of saints and mar- 
 tyrs ' could not be supposed to cause even metaphorical intoxication. 
 
 Chapter XVIII. VErvSi, 3. 
 
 For all nations have drunk of the wine of the wrath of her fornica- 
 tion, and the kings of the earth have committed fornication with her, 
 and the merchants of the earth are waxed rich through the abundance 
 of her delicacies. 
 
 Of the wine of the wrath of her fornication] Ek ton oinoti tou thumoit 
 tees pomeias aittees. Codices A and B omit ton oinoit, * of the wine' ; and Codex C 
 reads, ek tees pomeias ton thtimoit aiitees, 'of the fornication of her wrath.' If the 
 A. V. is held to be correct, the term ' wrath ' must be regarded as applied 
 to the cup of- fornication prophetically, indicating the consequences which its 
 reception should involve. [See Note on chap. xiv. 8.] 
 
 Chapter XVIII. Verse 13. 
 
 And cinnamon, and odours, and ointments, and frankincense, and 
 wine, and oil, and fine flour, and wheat, and beasts, and sheep, and 
 horses, and chariots, and slaves, and souls of men. 
 
 And wine] Kai oinon. Here natural and artificial things are all commingled. 
 
 Chapter XIX. Verse 15. 
 
 And o •" of his mouth goeth a sharp sword, that with it he should 
 sn^ e the nations : and he shall rule them with a rod of iron : and he 
 .Jeth the winepress of the fierceness and wrath of Almighty God. 
 
 An" he treadeth the winepress of the fierceness and wrath of 
 Alj' ciHTY God] Kai autos patei teen leenon tou oinou tou thtimou tees orgees tou 
 The .1 tou pantokratoros, ' and he treadeth the press of the wine of the fierceness 
 and of the wrath of the Aln hty God.' [See Note on chap. xiv. 18 — 20.] 
 
 Chapter XXII. Verse 17. 
 
 And the Spirit and the bride say. Come. And let him that heareth 
 say, Come. And let hi .1 that is athirst come. And whosoever will, 
 let him take the water of life freely. 
 
 if 
 
 n \ ' 
 
 iii^l 
 
jrrrr 
 
 394 
 
 REVELATION, XXII. I/. 
 
 I.-' 
 
 id 
 
 :,>'< 
 
 li'fr 
 
 < 
 
 
 i»,- 
 
 The water of life] No htidor zdees^ 'the water of life ' = the living water. 
 As the terrestrial paradise was supplied with 'a river that went out of Eden to 
 water it' (Gen. ii. lo), so tne vision of the celestial paradise (Rev. xxii. i) pre- 
 sents ihe enchanting spectacle of "a pure river of water of life, clear as crystal, 
 proceeding out of the tiiro'ie of God and of the Lamb " ; and it is of this ' living 
 water ' — the unpolluted and peerless Truth of God — that the 'children of men are 
 now invited lo drink, that they may desire those richer and deeper draughts which 
 heaven will yield. It is not without an instructive design that 'water' receives the 
 denomination 'living,' for what of life would remain on earth were water to be 
 banished irom it? And it is not less significant that the Holy Spirit employs the 
 'living water' of eaith to typify the truth by which the life of all redeemed and 
 hapjiy souls is sustained for evermore. Contrasting such an -^tiDlem with the 
 inspired allusions to intoxicating wine, as symbolic of moral seduction, corruption, 
 and -nfatuation on the one hand, and Divine indignation and retribution on the 
 Other, we shall have ourselves alone to blame if we mistake the place that ought 
 to be assigned in our own judgment to these mateiial hieroglyphs of moral and 
 spiritual realities. To prize and use with thankfulness such water, and to reject 
 with resolution such wine, cannot be other than the dictate of the wisdom from 
 above ' whi^,h is profitable to direct,' and concerning which it is said, ' Her ways 
 are ways of pleasantness, and all her paths are peace.' Such 'wisdom is ever 
 justified of her children'; and in the numberless benefits, personal and social, 
 physical and moral, wh'ch have resulted from a faithful adherence to the true 
 Temperance principle of ' abstinence from all that can intoxicate,' the Divine 
 benediction is to be traced as clearly as in the great natural processes whereby the 
 ' lace oi the earth ' is renewed from ytar to year. Pure, life-giving water is the 
 representative of the Temperance Reformation, as alcoholic, life-impairing wine is 
 of the drinking customs of society; and as are the representatives, so are the 
 effects ; and as are the effects, so should be the choice of all men and women who 
 delight in puri'y, who love mankind, and who seek to worship God 'in spirit and 
 intnth.' 
 
 " Wine, like man its maker, flows, 
 
 Mil ill mixed up with many woes; 
 iJiit Water, made by Him above, 
 For ever flows a stream of Lovi;," 
 
 P 
 
 1 
 
i 
 
 m 
 
 APPENDICES 
 
 1 
 
 J 
 
sriF^ ^T 
 
 i' 
 
 If 
 
 ilr! 
 
 
 ^ 
 
I.i 
 
 APPENDIX A. 
 
 A SELECTION OF SCRIPTURE TEXTS, 
 
 EXHIBITING THE AUTHORIZED ENGLISH VERSION WITH SUGGESTED 
 
 EMENDATIONS. 
 
 [Of the pas:t-ges considered in this Commentary, the following are the principal 
 concerning which it is believed that a Revised Rendering is desirable. The 
 reason for each version will be found in the Notes upon each Text "respec- 
 tively. The words in parentheses are designed to convey the full sense of the 
 original terms.] 
 
 I.— THE OLD TESTAMENT. 
 
 Authorized Version. 
 
 Genesis 9. 20. And Noah began to 
 be an husbandman, and h*^ planted a 
 vineyard : 21. And he drank of the 
 wine, and was drunken ; and he was 
 uncovered within his tent. 
 
 Proposed Rendering. 
 And Noah began to be a cultivator of 
 the soil, and he prepared a vineyard 
 And he drank of the juice-of-the-grape 
 and was filled to repletion ; and he was 
 uncovered within his tent. 
 
 ., ^A Jherefore God give thee of Therefore God give thee of the dew 
 the dew of heaven, and the fatness of of heaven, and the fatness of the earth 
 the earth, and plenty of corn and wine. even abundance of corn and vine-fruit 
 
 27. 37. And Isaac answered and said And Isaac answered and said unto 
 unto Esau, liehold, with corn and wine Esau, Behold, with corn and vine-fruit 
 have I sustained him. have I sustained him. 
 
 35. 14. And he (Jacob) poured a drink 
 offering thereon. 
 
 [N.B.— In all other places where 'drink-offering' occurs in the A 
 proper translation is • libation '—;. e. the pouring out of some liquid.] ' 
 
 And he (Jacob) poured a libation 
 thereon. 
 
 v., the 
 
1?-"^ 
 
 
 398 
 
 APPENDIX A. 
 
 40. 9. And the chief butler told his 
 dream to Joseph, and said to him, In 
 my dream, behold, a vine was before 
 me ; 10. And in the vine were three 
 branches : and it was as though it bud- 
 ded, and her blossoms shot forth ; and 
 the clusters thereof brought forth ripe 
 grapes. 
 
 43. II. And a little honey. 
 
 And the chief cup-bearer told his 
 dream to Joseph, and said to him. In 
 my dream, behokl, a vine was before 
 me. And in the vine were three 
 branches, and the vine was upon the 
 point of budding ; (then) it burst into 
 flower ; (then) its stalk-clusters ripened 
 into grapes (fit for gathering). 
 
 And a little grape-honey. 
 
 43. 34. And they (the brethren) drank, 
 and were merry with him (Joseph). 
 
 And they drank, and were well filled 
 with him. 
 
 49. 1 1. Binding his foal unto the vine, 
 and his ass's colt unto the choice vine ; 
 he washed his garments in wine, and his 
 clothes in the blood of grapes : 12. His 
 eyes shall be red with wine, and his 
 teeth white with milk. 
 
 Binding his foal to a vine, and his 
 ass's colt to a sorek-vine, he shall wash 
 his garments in wine and his clothes in 
 the blood of grapes. His eyes shall be 
 purple-stained with wine, and his teeth 
 white with milk. 
 
 Exodus 12. 8. And they shall eat the 
 flesh in that night, roast with fire, and 
 unleavened bread. 15. Seven days shall 
 ye eat unleavened bread ; even the first 
 day ye shall put away leaven out of your 
 houses : for whosoever eatcth leavened 
 bread from the first day until the seventh 
 day, that soul shall be cut off from Israel. 
 17. And ye shall observe the feast of 
 unleavened bread. 18. In the first 
 month, on the fourteenth day of the 
 month at even, ye shall eat unleavened 
 bread, until the one and twentieth day 
 of the month at even. 19. Seven days 
 sh ill there be no leaven found in your 
 houses: for whosoever eateth that which 
 is leavened, even that soul shall be cut 
 off from tlie congregation of Israel, 
 whether he be a stranger, or born in the 
 land. 20. Ve shall eat nothing leavened; 
 in all your ha')itations shall ye eat un- 
 leavened bread, 
 
 And they shall eat the flesh in that 
 night, roasted with fire, and sweet (= un- 
 fermented) cakes. Seven days shall ye 
 eat unfermented cakes ; even the first 
 day ye shall put away ferment (what- 
 ever-can-cause-fermentation) out of your 
 houses : for whosoever eateth what is 
 fermented from the first day until the 
 seventh day, thai soul shall be cut off 
 from Israel. And ye shall attend to the 
 unleavened cakes. In the first month, 
 on the fourteenth day of the month at 
 even, ye shall eat unleavened cakes until 
 the one and twentieth day of the month 
 at even. Seven days shall there be no 
 ferment found in your houses ; and 
 every one eating a fermented thing, even 
 that soul shall be cut off from the con- 
 gregation of Israel, whether he be a 
 stranger, or born in the land. Ye shall 
 eat nothing that has been fermented ; in 
 all your habitations shall ye eat unfer- 
 mented cakes. 
 
 [N. B. — In all other places where the A. V. gives 'unleavened bread,' 'leaven,' 
 'leavened bread,' and 'that which is leavened,' the preferable readings are — 
 'xmfermented cakes,' 'ferment,' 'fermented cakes,' and 'that which is fer- 
 mented.'] 
 
 
 NiTMBERS 18. n. All the best of the All the choice part of the olive-and- 
 
 oil, and a'l the best of the wine, and of orchard-fruit, and all the choice part of 
 
 the wheat, the firstfruits of them which the vine-fruit, and of the com; the first- 
 
 they shall offer unto the Lord, them fruits of them which th.ey shall offer unto 
 
 have I given thee. 
 
 the Lord, tlicm have I given thee. 
 
 J'.,; 
 
APPENDIX A. 
 
 399 
 
 28. 7. And the drink offering thereof 
 shall be the fourth part oi an hin for the 
 one lamb : in the holy place sh.alt thou 
 cause the sironti; wine to be poured unto 
 the Lord lor a drink offering. 
 
 And the libation thereof shall be tlu; 
 fourth part of a hin for the one lamb : in 
 the holy place shalt thou cause the sweet 
 drink to be poured out unto the Lord 
 for a libation. 
 
 Deuterokomy 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 
 zovn, and thy wine, and thine oil, the 
 increase of thy kine, and the llocks of 
 thy sheep, in tiie land which he sware 
 unto thy fathers to give thee. 
 
 And he will love thee, snd bless thee, 
 and nniltiply tliee: he will ;.lso bleti the 
 fruit of tliy womb, and the truit of thy 
 land, tiiy corn, and thy vinc-frui*^, and 
 thine olive -and -orchard -fruit, the in- 
 crease of thy kine, and the tlocks of thy 
 sheep, in the land which he sware unto 
 thy fathers to give thee. 
 
 II. 14. That 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 wine, and 
 thine oil. 
 
 That I will give you the rain of your 
 land in his due season, tiie first rain and 
 the latter rain, that thou mayest gather 
 in thy corn, and thy vine-fruit, and thine 
 olive-and-orchard-fruit. 
 
 12. 17. Thou mayest not eat within 
 thy gates the tithe of thy corn, or of thy 
 wine, or of thy oil. 
 
 Thou mayest not eat within thy gates 
 the tithe of thy corn, or of thy vine-lruit. 
 or of tl ine olive-and-orchard-fruit. 
 
 14. 23. And thou shalt eat before the 
 Lord thy God, in the place which he 
 shall choose to place his name there, the 
 tithe of thy corn, of thy wine, and of 
 tliine oil. 
 
 And thou shalt eat before the Lord 
 thy God, in the place which he shall 
 choose to place his name there, the tithe 
 of thy corn, of thy vine-lruit, and of thine 
 olive-and-orchard-fruit. 
 
 14. 2'. And thou shalt bestow that 
 money for whatsoever thy soul lustelii 
 after, for oxen, or for sheep, or for wine, 
 or for strong drink, or for whatsoever 
 thy soul desircth: and thou shalt eat 
 tliere before the Lord thy God, and thou 
 shalt rejoice, thou, and thine household. 
 
 And thou shalt bestow that money for 
 whatsoever thy soul loveth, for oxen, or 
 for siieep, or for wine, or for sweet -drink, 
 or for whatsoever thy soul desiretii : and 
 thou slialt eat there belore the Lord thy 
 Gotl, and thou shalt rejoice, thou, and 
 thine household. 
 
 'leaven,' 
 igs are — 
 h is fer- 
 
 )live-and- 
 e part of 
 the first - 
 >fTer unto 
 ee. 
 
 16. 13. Thou shalt observe the feast 
 of tabernacles seven days, after that thou 
 hast gathe.ed in thy corn and thy wine. 
 
 Thou shalt observe the feast of taber- 
 nacles seven days, with thy galiieriuj;- 
 from thy threshing-floor and thy wine- 
 press. 
 
 18. 4, The firstfruit also of tny eoni, 
 of thy wn..- and of thine oii, and the 
 'irst of the fleece of thy sheep, shaU thou 
 give him. 
 
 a I. 20. 
 
 drunkar.!. 
 
 The firstfruit also oi" thy corn, of thy 
 vine-fruit, and ol thine olive-and-urchard- 
 fruit, and the first ot the fleece ol thy 
 sheep, shalt thou give him. 
 
 He is a glutton and a lie is a profligate and a toper. 
 
 mi 
 
 1^ 
 
Hi 
 
 \ 
 
 
 :;'• :l) 
 
 i'iiiS 
 
 !.' '" 
 
 'I- J 
 
 
 4X) 
 
 APPENDIX A. 
 
 28. 51. And he shall eat the fruit of 
 thy cattle, and the fruit of thy land, 
 until thou be destroyed: which also shall 
 not leave thee either ,:.:/rn, wine, or oil, 
 or the increase of thy kiiie, or flocks of 
 thy sheep, until he have destroyed thee. 
 
 And he shall eat the fruit of thy cattle, 
 and the fruit of thy land, until thou be 
 destroyed ; who also shall not leave thee 
 either corn, vine-fruit, or olive-and -or- 
 chard-fruit, or tiie increase of thy kine, 
 or flocks of thy sheep, until he have 
 destroyed thee. 
 
 32. 14. And thou didst drink the pure 
 blood of the grape. 
 
 And the fresh-foamit^g blood of the 
 grape thou shalt drink. 
 
 32. 32. For their vine is of the vine of 
 Sodom, and of the fields of Gomorrah : 
 their grapes are grapes of gall, their 
 clusters are bitter : 33. Their wine is 
 the poison of dragons, and the cruel 
 venom of asps. 
 
 For of the vine of Sodom is their vine, 
 and of the fields of Gomorrah: their 
 grapes are grapes of gall, their clustered- 
 branches are bitter to them : the inflam- 
 ing-heat of serpents is their wine, and 
 the virulent gall of vipers. 
 
 32. 42. I will make mine arrows drunk 
 ■with blood, and my sword shall devour 
 flesh. 
 
 I will soak my arrows in blood, and 
 my sword shall devour flesh. 
 
 33. 28. Israel then shall dwell in 
 safety alone: the fountain of Jacob shall 
 be upon a land of corn and wine; also 
 his heavens shall drop down dew. 
 
 Israel then shall dwell in safety alone : 
 the eye (= blessing) of (the God of) Jacob 
 shall be upon a land of corn and vine- 
 fruit ; also his heavens shall drop down 
 dew. 
 
 JUDGKS 9. 13. And the vine said unto 
 them. Should I leave my wine, which 
 cheereth God and man, and go to be 
 promoted over the trees ? 
 
 And the vine said unto them, Should 
 I leave my vine-fruit, which gladdens 
 gods and men, and go to be promoted 
 over the trees ? 
 
 2 Samuei, 6. 19. And he dealt to 
 every one a cake of broad, and a good 
 piece of flesh, and a flagon of wine. 
 
 And he dealt to every one a cake of 
 bread, and a good piece of flesh, and a 
 raisin-cake. 
 
 7 Ktncs 18. 32. Until I come and 
 take you away to a land like your own 
 land, a land of corn and wine, a land of 
 bread and vineyards, a land of oil olive 
 and of honey, that ye may live, and not 
 die, 
 
 Until I come and take ytu away to a 
 land like your own land, a land of corn 
 and vine-fruit, a land of bread and vine- 
 yards, a land of the olive tree of orchard- 
 fruit, and of honey, that ye may live, and 
 not die. 
 
 I Chronicles 16. 3. And he dealt 
 to every one a loaf of bread, and a good 
 piece of flesh, and a flagon of wine. 
 
 And he dealt to every one a loaf of 
 bread, and a good piece of flesh, and a 
 raisin-cake. 
 
 2 Chrontci.f.s 31. 5. The firstfruits The firstfruits of corn, vine-fruit, olive- 
 of corn, wine, and oil, and honey. and-orchard-fruit, and honey. 
 
 32. 28. Storehouses also for the in- 
 crease of corn, and wine, and oil. 
 
 Storehouses also for the increase of 
 corn, and vine • fruit, and olive -and- 
 orchard-fruit. 
 
hy cattle, 
 thou be 
 eave thee 
 e-and-or- 
 thy kine, 
 he liave 
 
 3d of the 
 
 their vuie, 
 ah: their 
 clustered- 
 he inflam- 
 wine, and 
 
 lood, and 
 
 fety alone : 
 
 1 of) Jacob 
 
 and vine- 
 
 irop down 
 
 m, Should 
 
 ; gladdens 
 
 promoted 
 
 cake of 
 esh, and a 
 
 away to a 
 id of corn 
 
 and vine- 
 )f orcliard- 
 lylive, and 
 
 a loaf of 
 iesh, and a 
 
 ruit, olive- 
 
 n crease of 
 ilive - and - 
 
 APPENDIX A. 
 
 401 
 
 Nehemiah 5. II. Also the hundredth 
 part of the money, and of the corn, the 
 wine, and the oil, that ye exact of them. 
 
 Also the hundredth part of the money, 
 and of the corn, the vine-fruit, and the 
 olive-and-orchard-fruit that ye exact of 
 them. 
 
 10. 37. And the fruit of all manner 
 of trees, of wine, and of oil. 
 
 And the fruit of all manner of trees, 
 of vine-fruit, and of olive-and-orchard- 
 fruit. 
 
 10. 39. The offering of the corn, of 
 the new wine, and the oil. 
 
 The offering of the corn, of the vine- 
 fruit, and the olive-and-orchard-fruit. 
 
 13. 5. And the tithes of the corn, the 
 new wine, and the oil. 
 
 And the tithes of the com, the vine- 
 fruit, and the olive-and-orchard-fruit. 
 
 13. 12. Then brought all Judah the 
 tithe of the corn and the new wine and 
 the oil unto the treasuries. 
 
 Then brought all Judah the tithe of 
 the corn and the vine-fruit and the olive- 
 and-orchard-fruit unto the storehouses. 
 
 Job 12. 25. They grope in the dark 
 without light, and he muketh them to 
 stagger like a drunken man. 
 
 They grope in the dark without light, 
 and he causeth them to stray like one 
 drunk. 
 
 32. 19. Behold, my belly is as wine 
 which hath no vent ; it is ready to burst 
 like new bottles. 
 
 Behold, my belly, like wine, has no 
 vent ; like new bottles it is rent. 
 
 Psalm 4. 7. Thou hast put gladness 
 in my heart, more than in the time that 
 their corn and their wine increased. 
 
 Thou hast put gladness in my heart, 
 more than when their corn and vine-fruit 
 abounded. 
 
 16. 4. Their drink offerings of blood 
 will I not offer. 
 
 Their libations of blood will not 
 pour out. 
 
 23, 5. My cup runneth over. 
 
 My cup is full to the brim. 
 
 60, 3, Thou hast showed thy people Thou hast showed thy people hard 
 hard things : thou hast made us to drink things : thou hast made us drink the 
 the wine of astonishment. wine of trembling (or reeling). 
 
 69. 12. They that sit in the gate speak 
 against me ; and I was the song of the 
 drunkards. 
 
 They that sit in the gate speak against 
 me; and songs are made about me by 
 the drinkers of strong drink. 
 
 75. 8. For in the hand of the Lord 
 there is a cup, and the wine is red _: it is 
 full of mixture ; and he poureth out of 
 the same : but the dregs thereof, all the 
 wicked of the earth shall wring them out, 
 and drink them. 
 
 For in the hand of the Lord is a 
 goblet, and the wine is foaming; it is 
 full of mixture ; and from this he poureth 
 out: surely all the wicked of the earth 
 shall suck out the dregs of it, and drink 
 them up. 
 
 2 D 
 
 \ 
 
I' ' I 
 
 402 
 
 APPENDIX A. 
 
 
 !1 
 
 , 1 
 
 
 
 s 
 
 
 1 
 
 
 i5 
 
 1 : - 
 
 ,!) 
 
 
 § 
 
 ,.11 
 
 ili'^ 
 
 ll,,, 
 
 78. 65. Then the Lord awaked as one 
 out of sleep, and like a niifjjhty man that 
 shouteth by reabon of wine. 
 
 Then the Lord awaked as one out of 
 sleep, as a mighty man recovering him- 
 self from wine. 
 
 104. 14. Tie causeth the grass to grow 
 for the cattle, and herb for the service of 
 man : that he may bring forth food out 
 of the earth ; 15. And wine that maketh 
 glad the heart of man, and oil to make 
 his face to shine, and bread which 
 strengtheneth man's heart. 
 
 He causeth grass to grow for the cattle, 
 and grain for tiie cultivation of man, that 
 he may bring forth food from the earth ; 
 and wine which cheers the heart of man, 
 (so as) to brighten his face more than 
 oil, and bread which s'rengtheneth man's 
 heart. 
 
 107. 27. They reel to and fro, and 
 stag'^er like a drunken man, and are at 
 their wit's end. 
 
 They are giddy, and stagger as a 
 drunken man, and all their wisdom is 
 swallowed up. 
 
 Proverbs 3. 9. Honour the Lord with 
 thy substance, and with the fn-stfruits of 
 all thine increase : 10. So shall thy barns 
 be filled with plenty, and thy presses 
 shall burst out with new wine. 
 
 Honour the Lord with thy substance, 
 and with the firstfruits of all thine in- 
 crease. So shall thy barns be filled with 
 plenty, and with vine-fruit thy presses 
 shall abound. 
 
 20. I. Wine is a mocker, strong drink Wine is a mocker, strong drink is 
 is raging: and whosoever is deceived raging : and whoever goes astray through 
 thereby is not wise. it is not wise. 
 
 23. 20. Be not among winebibbers; 
 among riotous eaters of ilesh : 21. For 
 the drunkard and the glutton shall come 
 to poverty. 
 
 Be not among topers of wine ; among 
 wasters of their flesh : for the toper and 
 the waster (= profligate) shall be made 
 poor. 
 
 23. 29. Who hath woe? who hath 
 sorrow? who hath contentions? who 
 hath babbling? who hath wounds with- 
 out cause? who hath redness of eyes? 
 30. They that tarry long at the wine ; 
 they that go to seek mixed wine. 31. 
 Look not thou upon the wine when 
 it is red, when it giveth his colour in 
 the cup, when it moveth itself aright, 
 32. At the last it biteth like a serpent, 
 and slingeth like an adder. 33. Thine 
 eyes shall behold strange women, and 
 thine heart shall utter perverse things. 
 34. Yea, thou shalt be as he that lieth 
 down in the midst of the sea, or as he 
 that lieth upon the top of a mast. 35. 
 They have stricken me, shalt thou say, 
 and I was not sick ; they have beaten 
 me, and I felt it not : when shall I awake? 
 1 will seek it yet again. 
 
 Who has lamentation? who has sor- 
 row? who has strifes? who has brawling? 
 who has unnecessary wounds? who has 
 dark-discoloured eyes? They that tarry 
 long at the wine ; they that go to seek 
 out mixed wine. Gaze not on wine when 
 it is red, when it gives its bubble in the 
 cup, when it moves it.-.elf straightly; for 
 the end of it is that it bites like a serpent 
 and pierces like an adder. Thine eyes 
 shall gaze upon abandoned women, and 
 thine heart shall devise deceits. And 
 thou shalt be like one lying in the midst 
 of the sea, and like one lying on the top 
 of a mast. [And thou wilt say,] They 
 have stricken me, but I have cared not ; 
 they have beaten me, but I knew it not. 
 When I am aroused I will gather myself 
 up, and will seek it yet again. 
 
 31. 4. It is not for kings, O Lemuel, 
 it is not for kings to drink wine ; nor for 
 princes strong drink : 5. Lest they drink, 
 
 Not for kings is it, O Lemuel, not for 
 kings is it to drink wine; nor for princes 
 to have desire of strong drink : lest they 
 
mmR 
 
 ne out of 
 ring him- 
 
 he cattle, 
 man, that 
 ilie earth ; 
 rt of man, 
 nnre than 
 icth man's 
 
 wisdom is 
 
 substance, 
 
 1 thine in- 
 
 lilled with 
 
 hy presses 
 
 g drink is 
 i-ay through 
 
 ne ; among 
 
 toper ami 
 
 be made 
 
 ho has sor- 
 
 s brawling' 
 
 ? who has 
 
 y that tarry 
 
 go to seek 
 
 wine when 
 
 bble in the 
 
 aightly; for 
 
 ;e a serpent 
 
 Thine eyes 
 
 /omen, and 
 
 jeits. And 
 
 n the midst 
 
 , on the top 
 
 'say,] They 
 
 eared not ; 
 
 new it not. 
 
 ther myself 
 
 luel, not for 
 ir for princes 
 k : lest they 
 
 APPENDIX A. 
 
 403 
 
 and forget the law, and pervert the judg- 
 ment of any of the afflicted. 6. Give 
 strong drink unto him that is ready to 
 ])erisii, and wine unto those that be of 
 heavy hearts. 7. Let him drink, and 
 forget his poverty, and remember his 
 misery no more. 
 
 drink, and forget what is decreed, and 
 change the judgment of any of the child- 
 ren of affliction. Give strong drink to 
 the perishing one, and wine to those 
 bitter of spirit. He will drink, and forget 
 his poverty, and his sorrow he will not 
 remember again. 
 
 Canticles 2. 4. He brought me to 
 the banqueting house, and his banner 
 over me was love. 5. Stay me with 
 flagons, comfort me with apples : for I 
 am sick of love. 
 
 He brought me to the banqueting 
 house, and his banner over me was love. 
 Sustain me with raisin-cakes, refresh me 
 with apples : for I am sick with love. 
 
 2. 13. The fig tree putteth forth her 
 green figs, and the vines with the tender 
 grape give a good smell. 
 
 The fig tree putteth forth her green 
 figs, and ilie vines which are in blossom 
 give forth a sweet odour. 
 
 2. 15. Take us the foxes, the little 
 foxes, that spoil the vines : for our vines 
 have tender grapes. 
 
 Take us the foxes (= jackals), the 
 little foxes, that spoil the vineyards: for 
 our vineyards are in blossom. 
 
 7. 9. And the roof of thy mouth like 
 the best wine for my beloved, tiiat goeth 
 down sweetly, causing the lips of those 
 that are asleep to speak. 
 
 And thy palate like very good wine, 
 going to my beloved straighlly, flowing 
 over the lips of the sleeping ones. 
 
 8. 2. I would cause thee to drink of 
 spiced wine of the juice of my pome- 
 granate. 
 
 I would give thee to drink of spiced 
 wine of the fresh juice of my pome- 
 granate. 
 
 Isaiah i. 22. Thy silver is become 
 dross, thy wine mixed with water. 
 
 Thy silver is become dross, thy boiled- 
 wine is diluted with water. 
 
 5. II. Woe unto them that rise up 
 early in the morning, that they may 
 follow strong drink ; that continue until 
 night, till wine inflame them ! 
 
 Woe (shall be to) those rising early in 
 the morning — they pursue strong drink ; 
 (woe shall be to) those tarrying into 
 night — wine inflames them. 
 
 19. 10. And they shall be broken in 
 the purposes thereof, all that make sluices 
 and ponds for fish. 
 
 Her pillars are broken down, and 
 all the hired labourers are grieved in 
 mind. 
 
 ^4. 7. The new wine mourneth, the 
 vine languisheth, all the merryhearted 
 do sigh. 
 
 The vine-fruit has drooped, the vine 
 has languished, all the merry-hearted 
 have sighed. 
 
 24. 9. They shall not drink wine with With a song they shall not drink vnne ; 
 a song ; strong drink shall be bitter to bitter shall be the sweet drink to those 
 them that drink it. who drink it. 
 
 m^ 
 
 nil 
 
I«,^t 
 
 ■j < la 
 
 e i I, ^ 
 
 ;n 
 
 
 404 
 
 APPENDIX A, 
 
 25. 
 Lord 
 
 6. And in this mountain shall the 
 of hosts make unto all )ieople a 
 feast of fat things, a feast of wine on the 
 lees, of fat thinyjs full of marrow, of 
 wines on the lees well refined. 
 
 And in this mountain shall the Lord 
 of hosts make unto all people a feast of 
 fat thinj^s, a f;ast of preserves, of fat 
 things marrowed out, of well-clarified 
 preserves. 
 
 27. 2. A vineyard of red wine. 
 
 A vineyard of foaming juice [or, A 
 vineyard of delight]. 
 
 28. I. Woe to the crown of pride, to 
 the drunkards of ICphraim, whose glo- 
 rious beauty is a fading flower, which 
 are on the head of the fat valleys, of 
 them that are overcome with wine ! 
 
 Lamentation (shall be to) the crown 
 of beauty, the drunkards of Ephraim, 
 whose glorious beauty is a fading flower, 
 which are on the head of the fat valleys 
 of them that are smitten by wine. 
 
 28. 7. But they also have erred through 
 wine, and through strong drink are out 
 of the way ; the priest and the prophet 
 have erred through strong drink, they 
 are swallowed up of wine, they are out 
 of the way through strong drink; they 
 err in vision, they stumble in judgment. 
 8. For all tables are full of vomit and 
 filthiness, so that there is no place clean. 
 
 And these also have wandered through 
 wine, and by means of strong drink have 
 strayed ; the priest and the prophet have 
 wandered by means of strong drink ; they 
 have been swallowed down by wine ; they 
 have strayed l)y means of strong drink ; 
 they have wandered in vision, they have 
 staggered in judgment; for all (their) 
 tables are full of vomit and filth; not 
 one place is clean. 
 
 36. 17. A land of corn and wine. 
 
 A land of corn and vine-fniit. 
 
 49. 26. And they shall be drunken And they shall drink to the full of 
 with their own blood, as with sweet their own blood, as (though it were) 
 wine. fresh-juice. 
 
 51. 17. Awake, awake, stand up, O 
 Jerusalem, which hast drunk at the hand 
 of the Lord the cup of his fury ; thou 
 hast drunken the dregs of the cup of 
 trembling, and wrung them out. 
 
 Awake, awake, stand up, O Jerusa- 
 lem, who hast drunk at the hand of the 
 Lord the cup of his hot-wrath ; thou 
 hast drunken the lowest contents of the 
 cup of trembling, and sucked it up. 
 
 62. 8. . . . and the sons of the 
 stranger shall not drink thy wine, for 
 the which thou hast laboured. 
 
 And the sons of the stranger shall not 
 drink thy vine-fruit, for which thou hast 
 laboured. 
 
 m^ 
 
 63. 6. And I will tread down the 
 people in mine anger, and make them 
 drunk in my fury, and I will bring down 
 their strength to the earth. 
 
 And I have trodden the people in 
 mine anger, and made them drunk with 
 my hot-wrath, and I have brought down 
 their strength to the earth. 
 
 65. 8. Thus saith the Lord, As the 
 new wine is found in the cluster, and 
 one saith. Destroy it not ; for a blessing 
 ;s in it : so will I do for my servants' 
 sakes, that I may not destroy them all. 
 
 Thus saith the Lord, As the vine-fruit 
 is in a (single) cluster, and one saith. 
 Thou wilt not destroy it, for a blessing 
 is with it ; so will I do for my servants' 
 sakes, that I may not destroy them all. 
 
 M' 
 
 M\ 
 
i;l 
 
 APPENDIX A. 
 
 405 
 
 the Lord 
 
 a feast of 
 
 es, of fat 
 
 U-clarified 
 
 ,ce [or, A 
 
 the crown 
 ■ Ephraim, 
 ling flower, 
 ; fat valleys 
 ane. 
 
 red through 
 ; drink have 
 rophet have 
 drink ; they 
 ywine; they 
 rong drink ; 
 1, they have 
 r all (their) 
 d filth; not 
 
 nut. 
 
 the full of 
 igh it were) 
 
 O Jerusa- 
 hand of the 
 
 ath ; thou 
 ntonts of the 
 ed it up. 
 
 vvr 
 
 iger shall not 
 ch thou hast 
 
 people in 
 drunk with 
 Drought down 
 
 le 
 
 the vine-fruit 
 nd one saith, 
 for a blessing 
 • my servants' 
 •oy them all. 
 
 65. u. . . . that furnish the drink 
 offering unto that number. 
 
 And that furnish to Fortune a mix- 
 ture. 
 
 Jeremiah 25. 15. For thus saith tlie 
 Lord God of Lsracl unto me ; Take the 
 wine cup of this fury at my hand, and 
 cause all the nations, to whom I send 
 thee, to drink it. 16. And they shall 
 driidv, and be m<5ved, and be mad, be- 
 cause of the sword that 1 will send 
 among them. 
 
 For thus saith the Lord God oflsrael 
 unto me ; Take the wine-cup of this hot 
 wrath from my hand, and cause all the 
 nations, to whom I send thee, to drink 
 it. And they shall drink, and shall 
 reel, and shall become maddened, be- 
 cause of the snare that I shall send 
 among them. 
 
 31. 12. Therefore they shall come and 
 sing in the height of Zion, and shall flow 
 together to the goodness of the Lord, 
 for wheat, and for wnie, and for oil. 
 
 Thcrelbre they shall come and sing in 
 the height of Zion, and shall flow to- 
 gether with the goodness of the Lord 
 (viz. ), with corn, and with vine-fruit, and 
 with olive-and-orchard-fruit. 
 
 EZEKIEL 23. 42. And a voice of a 
 multitude being at ease was with her : 
 and with the men of the common sort 
 were brought Sabeans from the wilder- 
 ness, which put bracelets uj)on their 
 hands, and beautiful crowns upon their 
 heads. 
 
 And there was the noise of a countless 
 multitude in her ; and along with men 
 of the common sort topers were brought 
 from the open country ; and they put 
 bracelets on their hands, and beautiful 
 wreaths upon their heads. 
 
 Daniel 5. 2. Belshazzar, whiles he 
 tasted the wine, commanded to bring the 
 golden and silver vessels which his father 
 Nebuchadnezzar had taken out of the 
 temple which was in Jerusalem. 
 
 Belshazzar, while under the influence 
 of wine, commanded, etc. 
 
 HosEA 2. 8. For she did not know For she did not know that I gave 
 that I gave her corn, and wine, and her corn, and vine-fruit, and olive-and- 
 oil. orchard-fruit. 
 
 2. 9. Therefore will I return, and take 
 away my corn in the time thereof, and 
 my wine in the season thereof. 
 
 Therefore will I return, and take away 
 my corn in the time thereof, and my 
 vine-fruit in the season thereof 
 
 2. 22. And the earth shall hear the 
 corn, and the wine, and the oil. 
 
 And the earth shall hear the corn, and 
 the vine-fruit, and the olive-and-orchard- 
 fruit. 
 
 3. I. . . . the children of Israel, who The children oflsrael, who look to 
 look to other gods, and love flagons of other gods, and love pressed-cakes of 
 wine. grape-clusters. 
 
 4- II. Whoredom and wine and new Whoredom and wine and vine-fruit 
 wine take away the heart. take away the heart. 
 
 4. 18. Their drink is sour. 
 
 Their boiled-wine is sour. 
 
 !■; 
 
 I i 
 
 ■' i 
 
 lli 
 
 ,!«: t\ it 
 
4o6 
 
 APPENDIX A. 
 
 7. 5. In the day of our king the 
 princes have made him sick with bottles 
 of wine ; he stretched out his hand with 
 scorners. 
 
 On the king's (high) day the princes 
 defiled themselves through the inllaniing- 
 heat of wine ; he drew out his hand with 
 the mockers. 
 
 7. 1 4. . . . they assemhle themselves 
 for corn and wine, and they rebel against 
 me. 
 
 For corn and vine-fruit they assemble 
 themselves ; they rebel against me. 
 
 9. 2. The floor and the winepress 
 shall not feed them, and the new wine 
 shall fail in her. 
 
 The floor and the wine-press shall not 
 feed them, and the vine-fruit shall fail 
 in her. 
 
 14. 7. . . . they shall revive as the 
 corn, and grow as the vine : the scent 
 thereof shall be as the wine of Leljanon. 
 
 They shall revive as the corn, and 
 bud forth as the vine : his memorial shall 
 be like wine of Lebanon. 
 
 1 
 
 Joel i. 5. Awake, ye drunkards, and 
 weep ; and howl, all ye drinkers of 
 wine, because of the new wine ; for it is 
 cut off from your mouth. 
 
 Awake, ye that fill yourselves, and 
 weep ; and howl, all ye drinkers of 
 wine, because of the fresh-juice ; for it 
 is cut off from your mouth. 
 
 ■H 
 H 
 
 I 
 
 
 i 
 
 
 
 I. 10. The field is wasted, the land The field is wasted, the land mourn- 
 mourneth ; for the corn is wasted : the eth ; for the corn is wasted : the vine- 
 new wine is dried up, the oil languisheth. fruit is dried up, the olive-and-orchard- 
 
 fruit droops. 
 
 2. 19. Behold, I will send you corn, 
 and wine, and oil. 
 
 Behold, I will send you corn, and 
 vine-fruit, and olive-and-orchard-fruit. 
 
 2. 24. And the floors shall be full of 
 wheat, and the fats shall overflow with 
 wine and oil. 
 
 And the floors shall be full of wheat, 
 and the presses shall abound with vine- 
 fruit and olive-and-orchard-fruit. 
 
 3. 13. Put ye in the sickle, for the Put forth the knife, for the vintage is 
 
 harvest is ripe : come, get you down ; ripe : come, descend, for the press is 
 
 for the press is full, the fats overflow ; full, the presses abound ; for their 
 
 for their wickedness is great. wickedness is great. 
 
 3. 18. And it shall come to pass, 
 that the mountains shall drop down new 
 wine. 
 
 And it shall come to pass, that the 
 mountains shall drop down fresh-juice. 
 
 Amos 9. 13. . . . and the mountains 
 shall drop sweet wine, and all the hills 
 shall melt. 
 
 And the mountains shall drop fresh- 
 juice, and all the hills shall melt. 
 
 Obadiah 16. ... yea, they shall 
 drink, and they shall swallow down, and 
 they shall be as though they had not 
 been. 
 
 Yea, they shall di 
 suck up, and they 
 they had not been. 
 
 •ink, and they shall 
 shall be as thou^di 
 
APPENDIX A. 
 
 4C7 
 
 he princes 
 inllaniinj.;- 
 haud with 
 
 Y assemble 
 it me. 
 
 IS shall not 
 t shall fail 
 
 corn, and 
 iiorial shall 
 
 ;elves, and 
 Irinkers of 
 
 lice 
 
 for it 
 
 nd mourn- 
 : tlie vine- 
 id-orchard- 
 
 corn, and 
 ird-fruit. 
 
 1 of wheat, 
 with vine- 
 uit. 
 
 e vintage is 
 he press is 
 for their 
 
 s, that the 
 esh-juice. 
 
 drop fresh- 
 
 aelt. 
 
 they shall 
 as ihoufd: 
 
 MiCAH 6. 15. Tlioii shall sow, but 
 thou shah not reaji ; thou shah tread the 
 olives, but thou slialt not anoint tliee 
 with oil ; and sweet wine, but shalt not 
 drink wine. 
 
 Tliou shalt sow, but thou slialt ni't 
 reap ; thou sliah tread the olives, but 
 tiiou shalt not anoint thee with oil ; anil 
 (thou shalt tread) the vine-fruit, but 
 shalt not drink wine. 
 
 Nahum I. 10. For while they be 
 folden together as thorns, and while 
 they are drunken as drunkards, they 
 shall be devoured as stubble fully dry. 
 
 For as they arc folden tofjethcr as 
 thorns, and as they are soaked with their 
 boiled-wine, they shall be devoured as 
 stubble fully dry. 
 
 IIabakkitk 2. 5. Yea also, because 
 he transj^resselh by wine, he is a proud 
 man, neither keepeth at home, who 
 cnlar^eth his desire as hell, and is as 
 death, and canntit be satisfied. 
 
 And, in truth, as wine is a defrauder, 
 so is the strong man who is arrogant, 
 and does not rest, who enlarges his 
 desire as the under- world, etc. 
 
 2. 1 5. Woe unto him that giveth his 
 neighbour drink, that puttest thy bottle 
 to him, and makest him drunken also, 
 that thou mayest look <.n their naked- 
 ness ! 16. Thou art filled with shame 
 for glory : drink thou also, and let thy 
 foreskin be uncovered : the cup of the 
 Lord's right hand shall be turntd unto 
 thee, and shameful spewing shall be on 
 thy glory. 
 
 Woe is to him who giveth drink to 
 his neighbour, pouring out thy intlaming- 
 drauglit, and even making him drunk in 
 order to gaze upon his nakedness ! Thou 
 shalt be satiated with shame rather than 
 with glory : drink thou also, and be now 
 (as one) uncircumeised : there shall be 
 ]iassed to thee the cup of Jehovah's 
 ri^'ht hand, and infamy shall be on thy 
 glory. 
 
 Haggai I. II. And I called for a 
 drought upon the land, and upon the 
 mountains, and upon the corn, and upon 
 the new wine, and upon the oil, and 
 upon that which the ground bringeth 
 forth, and upon men, and ujion cattle, 
 and upon all the labour of the hands. 
 
 And I called for a drought upon the 
 land, and upon the mountains, and upon 
 the corn, and upon the vine-fruit, and 
 upon the olive-and-orchard-fruit, and 
 upon whatever else the ground bringeth 
 forth, and upon men, and upon cattle, 
 and upon all the labour of the hands. 
 
 Zechariah 9. 15. . . . and they 
 shall drink, and make a noise as through 
 wine ; and they shall be filled like bowls, 
 and as the corners of the altar. 
 
 And they shall drink, and rage as 
 wine ; and they shall be filled as bowls, 
 and as the corners of the altar. 
 
 9. 17. For how great is his goodness, 
 and how great is his beauty ! corn shall 
 make the young men cheerful, and new 
 wine the maids. 
 
 For how great is his goodness, and 
 how great is his beauty ! (his) corn 
 makes the young men to thrive, and (his) 
 vine-fruit the maidens. 
 
 10. 7. And they of Ephraim shall be 
 like a mighty man, and their heart shall 
 rejoice as through wine. 
 
 And they of Ephraim shall be like a 
 mighty man, and their heart shall be 
 glad as (they who drink) wine. 
 
 Malachi 3. II. ... neither shall Neither 
 your vine cast her fruit before the time be barren 
 in the field, saith the Lord of hosts. hosts. 
 
 shall the vine in the field 
 to you, saith the Lord of 
 
 n; 
 
4o8 
 
 APPENDIX A. 
 
 II.— THE NEW TESTAMENT. 
 
 MatthIiW 5. 29. And if tliy right 
 eye offend thee, piuclv it out, and cast it 
 from thee. . . . 3c. And if thy lii^dit 
 liand offend thee, cut it off, and cast it 
 from thee. 
 
 And if thy riglit eye cause thee to 
 transj;ress, ]iUick it out, and cast it from 
 thee. And if thy rit^ht liand cause 
 thee to transgress, cut it off, and cast it 
 from thee. 
 
 9. 17. Ncitlier do men put new wine 
 into old bottles : else the bottles break, 
 and the wine runneth cut, and the bottles 
 perish : but they put new wine into new 
 bottles, and both are preserved. 
 
 Nor indeed do they place new wine 
 in old skin-bottles ; otherwise the skin- 
 bottles are rent, and the wine is s]jilled, 
 and the skin-bottles arc destroyed ; but 
 they place new wine in new skin-botllcs, 
 and both are kept together. 
 
 10. 42. And whosoever shall give to And whosoever shall give to drink 
 
 drink unto one of these little ones a cup urito one cf these little ones a cuji only 
 
 of cold water only in the name of a dis- of cold water in the name of a disciple, 
 
 ciple, verily I say unto you, he shall in verily I say unto you, he shall in no wise 
 
 no wise lose his reward. lose his reward. 
 
 26. 17. Now the first day of the feast 
 of unleavened bread the disciples came 
 to Jesus, saying unto bin , Where wilt 
 thou that we prepare for thee to eat the 
 passovcr? 
 
 Now the first day of the feast of un- 
 
 fermented things, etc. 
 
 Mark 2. 22. And no man ]iutteth 
 new wine into old bottles : else the new 
 wine doth burst the bottles, and the 
 wine is spilled, and the bottles will be 
 marred : but new wine must be put into 
 new bottles. 
 
 And no one places new vine in old 
 skin-bottles ; otherwise the wine will 
 rend the skin-bottles, and th.e wine is 
 spilled, and the skin-lwttles will be de- 
 stroyed. I!ut new wine should be placed 
 in new skin-bottles. 
 
 Luke 5. 37. And no man putteth 
 new wine into old botties ; else the new 
 wine will burst the bottl'.s, and be spilled, 
 and the bottles shall perish. 38. But 
 new wine must be put into new bottles ; 
 and both are preserved. 39. No man 
 also having drunk old wine straightway 
 desireth new : for h? saith, The old is 
 better. 
 
 And no one places new wine in old 
 skin-bottles ; otherwise the new wine 
 will rend the skin-bottles, and it will be 
 spilled, and the b(jttles will be destroyed. 
 But new wine should be placed in new 
 skin-bottles, and both are kept together. 
 And no one having drunk old wine im- 
 mediately desu'cs new : for he declai > ;, 
 The old is bettc . 
 
 21. 34. And take heed to yourselves, 
 lest at any time your hearts Ije t)ver- 
 charged with surfeiting, and drunken- 
 ness, and cares o*" this life, and so that 
 day come upon you unawares. 
 
 And take heed to yourselves, lest at 
 anytime your hearts le weighed down 
 with debauchery, and drinkings, and 
 cares of this life, and so that day come 
 unforeseen upon you. 
 
 John 2. I. And the tliird day there 
 was a marriage in Cana of Clalilee ; and 
 the motlier of Jesur was there : 2. And 
 both Jesus was called, and his ilisciiiles, 
 to the marriage, 3. And when they 
 wanted wine, tlie mother of Jesus saith 
 
 And the third day there wns a mar- 
 riage in Cana of tialilee; and the mo- 
 ther of Jesus was there : anil both ] -us 
 was invited, ,\nd his di'.-.ciples, \i< the 
 marriage. And wine running short, the 
 mother of Jesus saith to him. They have 
 
APPENDIX A. 
 
 Ics, lest rit 
 lied down 
 rmL;s, aiid 
 1 dixy conic 
 
 ir\s a mav- 
 ]l the mo- 
 
 l)oth .1 '«s 
 
 y, 1' tlie 
 
 ^liorl, the 
 
 "hey have 
 
 unto him, They have no wine. 4. Jesus 
 saith unto her, Woman, what have I to 
 do with ihee ? mine hour is iiot yet 
 come. ... 9. When the ruler of the 
 feast had tasted the water that was made 
 wine, and knew not whence it was : 
 (but the servants which ch-ew the water 
 knew;) the governor of the feast called 
 the bridegroom, 10. And saith unto 
 him, Every man at the beginning doth 
 set forth good wine ; and when men 
 have well drunk, then that which is 
 worse : Init thoa hast kept the good 
 wine until now. Ii. Tliis begiiming of 
 miracles did Jesus in Cana of Galilee, 
 and manifested forth his glcry ; and his 
 disciples believed on him. 
 
 no wine. Jesus saith to her, O woman, 
 wliat (object in common) is there be- 
 tween me and thee ? mine hour is not 
 yet come. When the president tasted 
 the water that was made wine, and 
 knew not whence it was obtained (but 
 the servants who Iiad drrwn the water 
 knew), the president called the bride- 
 groom, and said to him, Every man 
 places first (before his guests) the choice 
 wine; and when they are weil-fdled, 
 then the inferior kind ; but thou hast 
 kept back the choice wine 11m il now. 
 Tiiis beginning of miracles J' s-.'j did in 
 Cana of Galil'. , and he displayed his 
 glory : and his disciples j)ut faith in 
 him. 
 
 Acts cf the Apostles, 2. 13. 
 Others mocking said, These men are 
 full of new wine. 
 
 Ijut others jeering-out said, that they 
 were filled with s.veet-wine. 
 
 Epistle to the Romans. 13. 13. 
 Let us walk honestly, as in the day ; not 
 in rioting and drunkenness, not in cham- 
 bering and wantonness, not in strilc and 
 envying. 
 
 Let us walk becomingly, as in the 
 day ; not in revelries and drinkings, not 
 in chambering and wantonness, not in 
 strife and envying. 
 
 14. 18. For he that in these things 
 serveth Christ is acceptable to God, antl 
 apjiroved of men. 19. Let us therefore 
 follow after t'-e things which make for 
 P'^ace, and tl.ings wherewith one may 
 edify another. 20. For meat destroy 
 not the work o God. All things indeed 
 are pure ; but ii is evil for that man who 
 eateth with offence. 
 
 For he that in tliis matter serveth 
 Christ is well-pleasing to Gcxl and ap- 
 proves himself to men. Let us therefore 
 pursue the things which make for peace, 
 and the tilings by which we may build 
 uj) one another. Do not demolish the 
 work of God for the sake of meat. 
 Everything, indeed, is pure : but it is 
 evil ♦ ^ ('at man whose eating it makes it 
 a •■■.■■'. e '' stumbling. 
 
 FirstEpistletothr Corinth tANs, 
 5.6. Your glorying is not good, ivnow 
 ye not that a little leaven leaveneth the 
 whole lump? 7 Purge out therefore the 
 old '.caven, that ye may be a new 
 lump, as ye are unleavened. For even 
 Ch ist our passover is sacrificed for us: 
 8. Therefore let us keep the feast, not 
 with old leaven, neither with the leaven 
 of malice and wickedness; but with the 
 unleavened bread of sincerity and truth. 
 
 Yoarself-glorifyingis not good. Know 
 yv. not that a little leaven fermentcth tlie 
 whole lump? Purge out theretcjre the 
 old leaven, that ye may be n new lump, 
 as ye are uiifermenteu. For even Christ 
 our paschal-lamb is sacrificed. There- 
 fore let us keep the feast, not wiih old 
 leaven, neither with the leaven of ir.."!i':e 
 and wickedness ; but .vith tiic unfer- 
 mentcd-things of sinceri y and trutli. 
 
 6. 12. All things are lawful unto me, 
 but all things arc not expedient : all 
 things are lawful for me, but I will not 
 be brought under the power of any. 
 
 All things are possible to me, but all 
 things are not of advr.titage : all tilings 
 are possible to mc, but 1 will not allow 
 myself to be overruled by anything. 
 
 8. 13. Wherefoit, if meat make my Wherefore, if meat cause my brother 
 
 brotlier to ofteiid, I will cat no fiesii to transgress, I will eat no llesh for ever, 
 
 while the world standeth, lest I make in order that 1 may not cause my brother 
 
 my oiother to offend. to transgress. 
 
,1 ' 
 
 m 
 
 h i 
 
 410 
 
 APPENDIX A. 
 
 9. -25, And every man that strivetli for 
 the mastery is temperate in -Jl things. 
 
 And every one who contends fin the 
 games) controls himself in all tblT^-s, 
 
 10. 23. All things are lawful for me, 
 but all things are not expedient, al! 
 things are lawful fur nie, ])ut all things 
 edify not. 24. Let no man seek his 
 own, but every man another's wealth. 
 
 Ail things are possible to me. but all 
 things are not advantageous : all things 
 are possible to me, but all things do not 
 build up. Let ni man seek (merely) 
 his own, but every n.an another's good. 
 
 10. 32. Give none ofTenje, neither to 
 the Jews, nor to the f lentiles, nor to the 
 church of God : 33. Even as 1 pi<^ase all 
 men in all things, not seeking mine own 
 profit, but the profit of many, tlia*^^ they 
 may be saved. 
 
 Pe not stumblingblocks, either to the 
 Jews, or to the Gentiles, or to the church 
 of Gcd. Even as 1 please all men in all 
 things, not seeking my own advantage, 
 but the advantage of the many, that they 
 may be saved, 
 
 II. I. Pe yc followers of me, even as Pe ye imiiators of me, as I also am of 
 I also am of Christ. Christ. 
 
 II. 21. For in eating every one taketh For in the act of eating every one 
 before otiier his own supper: and one is snatches up his own meal : and one is 
 hungry, and another is drunken. hungry, and another is filled-out. 
 
 The Epistle to the Eimtesiaxs, 
 5. l3. And l)e not drunk with wine, 
 wherein is excess ; but be filled with 
 the Spirit 
 
 And be not surcharge a with wine, in 
 which is dissoluteness ; out be filled with 
 the Spirit. 
 
 The Epistle to the Phh.ippians, 
 4. 5. Let your moderation be known 
 unto all men. The Lord is at hand. 
 
 Let your forbearance be known unto 
 all men. Tlie Lord is at .hand. 
 
 The First Epistle to the Thessa- 
 I.ONIANS, 5. 6, Tiieiefoie let us not 
 .sleep, as do others ; but let us watch 
 and be sober. 
 
 Therefore let 
 others ; but let 
 al)stain. 
 
 us not sleep, as do 
 us be wakeful and 
 
 5. '21. Prove all things; hold fast that 
 which is good. 
 
 Test all things ; hold fast that which 
 is good. 
 
 5. 22. Abstain from all appearance of Hold aloof from every aspect of evil. 
 
 evil 
 
 The First Epistle to Timothy, A bishop then should be blameless. 
 
 3. 2. A bishoji tiien must be blameless, the husband of one wife, abstitient, sober- 
 
 liu. husband of one wife, vigilant, sober, minded. Not a wine-guest. 
 . . . 3. Is'ot given to wine. 
 
 3. II. Even so must their wives be Even so must their wives be grave, 
 
 grave, not slanderers, sober, faithful in not slanderers, abstinent, faithful in all 
 
 all things. things. 
 
 6. 10. For the love of money is the For the love of money is a root cf rll 
 root of all evil. (these) evils. 
 
APPENDIX A. 
 
 411 
 
 also am of 
 
 The fj'isTLE TO Titus, i. 
 a bishop must be blameless, . 
 given to wine, ... 8. . . , 
 . . . temperate. 
 
 7. For For a bishop must lie blameless, not a 
 . . not wine-guest, sober-minded, sell-restiaiu< 
 sober, inff. 
 
 2. 2. That the aged men be sober, 
 grave, temperate. 
 
 That the aged men be abstinent, grave, 
 sober-minded. 
 
 2. 3. The aged vi^omen likewise, that The aged women also, that they cause 
 
 they ... 4. . . . teach the young the young women to be sober-minded, 
 
 women to be sober. ... 5. To be dis- To be sober-minded, 
 creet. 
 
 12. Teaching us that 
 
 should live soberly. 
 
 we Teaching us that we should live sober- 
 mindedly. 
 
 The First EriSTi.E general of Wherefore gird up the loins of your 
 Peter, i. 13. \Vherr>fore gird up the mmd, being abstinent, 
 loins of your mind, be sober. 
 
 ; that which 
 
 4. 3. For the time pnf?^ of our life may 
 suliice us to have wrought the will of the 
 Gentiles, wlieii .re walked in lascivious- 
 ness, lusts, (•■: • of wine, revellings, 
 bani|uetings, <.i.ttd abominable idolatries: 
 4. \Vherein they think it strange that ye 
 run not witn them to ihe same excess of 
 riot, speaking evil of you. 
 
 For the time past of our life may 
 suffice us to have wriiught the will of the 
 Gentiles, when we walked in lascivious- 
 ness, lusts, excesses of wine, debaucheries, 
 drinkings, and abominable idolatries : 
 wherein they think it strange that ye run 
 not with them to the same outpouring of 
 dissoluteness, speaking evil of you. 
 
 4. 7. But the end 01" all things is at But the end of all things is at hand : 
 hand ; be ye therefore sober, and watch be ye therefore sober-minded, and be 
 unto prayer. abstinent in order to prayers. 
 
 5. 8. Be sober, be vigilant; because 
 your adversary the devil, as a roaring 
 lion, walketh about, seeking whom he 
 may devour. 
 
 Be abstinent (rr: drink not), be wake- 
 ful ; because your adversary the devil, as 
 a roaring lion, walketh about, seeking 
 whom he may devour (^ drink down). 
 
 Revelation OF St John, 14. 8. And And there followed another angel, 
 
 there followed another angel, saying, saying, Babylon is fallen, is fallen, that 
 
 Babylon is fallen, is fallen, that great great city, because she made all nations 
 
 city, because she made all nations drink drink of the wine of the passion {= the 
 
 of the wine of the wrath of her fornica- raging or inflaming wine) of her fornica- 
 
 tion. 
 
 tion. 
 
 I4. 10. The same shall drink of the The same shall drink of the w"ne of 
 
 wine of tlie wrath of God, which is the wrath of (iod, which is mi.\e(! and 
 
 poured out without mixture into the cup undiluted in the cup of his indignation, 
 of his indignation. 
 
 17. 6. And T saw the woman drunken And I saw the woman gluHcd with tin.' 
 with the blood of the saints, and with the blood of the saints, and with the blood 
 bluod of the martyrs of Jesus. of the martyrs of Jccus. 
 
APPENDIX B. 
 
 CONCORDANCE OF HEBREW, CHALDEE, GREEK, 
 AND LATIN TERMS. 
 
 ? 
 !! 
 
 I 
 
 H 
 
 hi 
 If 
 
 I 
 
 [This List comprises such Terms as tend to illustrate the great object of inquiry 
 prosecuted in this work, — the testimony of Scripture upon the use and disuie 
 pf intoxicating drinks.] 
 
 THE OLD TESTAMENT. 
 
 I. 
 
 Hebrew Words translated 'wine' or 'strong drink' in the 
 
 Authorized Version. 
 
 I. Yayin (sometimes written Vin, Vain, or Ahi) stands generically for the 
 expressed juice of the grape, — the context sometimes indicating whether the 
 juice had undergone, or not, the process of fermentation. It is mentioned 141 
 times, as follows : — 
 
 Genesis. 
 9. 21, 24, Noali drinking it and awaking 
 
 Irom it. 
 14. 18, Melchizedek presenting it. 
 I9- 32, 33. 34, 35. t'l^^ daughters of Lot 
 
 inducing their fatlicr lo drink it, 
 27. 25, offered to Isaac by Jacob. 
 49. II, 12, named in the blessing on Ju- 
 
 dali, as equivalent to the ' blood of 
 
 grapes,' and as colouring the eyes. 
 Exodus. 
 29. 40, commanded as a 'drink offering,' 
 
 — /. d, a libation. 
 
 Leviticus. 
 ID. 9, prohibited to the priests while 
 
 ministering. 
 E3. 13, described as a libation. 
 
 NUMIiKUS. 
 
 6. 3 (twice), 4, prohibited to the Naza- 
 ' itcs. 
 
 6. 20, permitted to one ceasing to be a 
 Nazarite. 
 
 ou , - ' f mentioned as a Hbalion. 
 
 23. 14, ) 
 
 Deuteronomy. 
 14. 26, permitted to be purchased in lieu 
 of tirosk. 
 
 28. 39, its absence threatened as a 
 punishment. 
 
 29. 6, referred to as not provided in the 
 
 wilderness. 
 32. 33, compared to the inflaming poison 
 
 of dragons. 
 32. 38, saiti, figuratively, to be drunk by 
 
 heathen gods. 
 
 Joshua. 
 9. 4, 13, used by the Gibeonites. 
 
 J i; DOES. 
 
 13. 4, 7, 14 (twice), prohibited to Sam- 
 son's motiicr. 
 
'^• 
 
 APPENDIX B. 
 
 413 
 
 lEEK, 
 
 )f inquiry 
 nd dibu^e 
 
 N THE 
 
 y for the 
 
 ther tlie 
 
 ;oned 141 
 
 ig to be a 
 
 libation. 
 
 icd in lieu 
 led as a 
 led in the 
 ng poison 
 drunk by 
 
 es. 
 to Sani- 
 
 19. (9, included by a Levite among his 
 travelling stores. 
 
 I Samuel. 
 
 I. 14, 15, its use charged upon Hannah, 
 and repudiateil by her. 
 
 I. 24, comprised among Hannah's offer- 
 ings. 
 
 10. 3, carried by an Israelite. 
 
 16. 20, sent by Jesse to Saul. 
 
 25. iS, presented by Abigail to David. 
 
 25 
 
 among David's 
 
 37, described as 'having gone out' of 
 Nabal. 
 
 2 Samuel, 
 13. 28, drunk by Amnon. 
 16. I, 2, sent to David by Mephibosheth. 
 
 1 Chronicles. 
 
 9. 29, in the charge of the Levites. 
 12. 40, presented at a feast. 
 27. 27, enumerated 
 stores. 
 
 2 Chronicles. 
 10, 15, promised to Hiram by Solo- 
 mon, and accepted by him. 
 
 1 1, classed among Rehoboam's stores. 
 
 Nehemiah. 
 I (twice), presented by Nehemiah to 
 
 Artaxerxes. 
 1 1;, received by governors as tribute. 
 '8, 'all sorts' of, forwarded to Ne- 
 hemiah. 
 . 15, an article of merchandise. 
 
 Esther. 
 7, provided by Ahasuerus. 
 10, making Ahasuerus merry. 
 6, 
 2, 7. . . 
 
 Job. 
 I, 13, 18, drunk by Job's sons and 
 
 daughters. 
 32. 19, bursting new bottles. 
 
 Psalms. 
 Oo. 3, * wine of astonishment ' (or trem- 
 bling). 
 7 V 8, ' red ' (or foaming). 
 78. 65, associated with (or dispossessed 
 
 from) a mighty man. 
 104. 15, gladdening man's heart. 
 
 Proverbs. 
 4. 17, procured by violence. 
 9. 2, 5, mingled and offered by Wisrlom. 
 
 20. I, designated ' a mocker' (or scorner). 
 
 21. 17, the lover of, not getting rich. 
 23. 20, bibbers of, proscribed. 
 
 23. 30, tarrying at, condemned. 
 
 23. 31, forbidden to be desired when red, 
 etc. 
 
 31. 4, not to be drunk by kings. 
 
 31. 6, used by the bitter-hearted to pro- 
 duce oblivion. 
 
 2. 
 
 II 
 
 o I present at a banquet. 
 
 ECCLESIASTES. 
 
 2. 3, drunk in pursuit of 'good.' 
 
 9. 7, to be consumed with a merry heart. 
 
 10. 19, making merry. 
 
 Canticles. 
 r. 2, 4, not equal to virtuous love. 
 2. 4, ' the Iiouse of wine.' [A. V., ' ban- 
 (jueting-house.'] 
 
 10, not equal to virtuous love. 
 
 1, drunk with milk. 
 9, deiicicAis to the taste. 
 
 2, spiced and given to be drunk. 
 
 Isaiah. 
 
 11, inflaming men. . 
 
 12, associated with a feast 
 22, those mighty to drink it con- 
 demned. 
 
 16. 10, absent from the presses. 
 22. 13, joined with 'eating flesh.' 
 9, not drunk with a song. 
 
 11, clamoured for in the streets. 
 I, overcoming men. 
 7 (twice), causing to err, swallowing 
 
 up the priest and prophet. 
 9, ) drunkenness ' present without 
 
 21, i it. . ^ ■ , 
 
 I, invitation to buy it. 
 
 12, drunk to excess. 
 Jeremiah. 
 
 12 (twice), bottles of, fdled. 
 9, overcoming a man.^ 
 25. 1 5,, drunk out of a cup. 
 35. 2, 5 (twice), 6 (twice), 8, 14, pre- 
 sented to the Rechabites, and refused. 
 40. 10, 12, gathered along with summer 
 
 fruits. 
 48. 33, absent from the wine-presses. 
 51. 7, making the nations mad. 
 
 Lamentations. 
 2. 12, asked for by children, 
 
 EZEKIEL. 
 
 27. 18, ' wine of Helbon.' 
 
 44. 21, forbidden to officiating priests. 
 
 Daniel. 
 I. 5, part of the king's provisions. 
 I. 8, declined by Daniel and his friends. 
 I. 16, taken away from Daniel and his 
 
 friends. 
 10. 3, not used by Daniel for three v/eeks. 
 
 Hosea. 
 4. II, 'taking away' the heart. 
 7. 5, making the princes 'sick.' 
 9. 4, not offered to the Lord. 
 14. 7, 'wine of Lebanon.' 
 
 Joel. 
 I. 5, drinkers of, called upon to howl 
 
 because of its scarcity. 
 3. 3, bought in exchange for a girl. 
 
 24. 
 24. 
 
 28. 
 
 28. 
 
 29. 
 
 51- 
 
 55. 
 56. 
 
 13- 
 
 23- 
 
 rf 
 
414 
 
 APPENDIX B. 
 
 111 
 :3 
 
 !.'l 
 
 3 
 
 m» 
 
 Amos. 
 2. 8, belonging to those condemned (or 
 
 fined). 
 2. 12, wickedly given to the Nazaritcs. 
 
 5. II, withheld as a punishment. 
 
 6. 6, drunk in bowls. 
 
 9. 14, promised to Israel. 
 
 MiCAlI. 
 2. II, untruly promised by false prophets. 
 6. 15, withheld as a punishment. 
 
 H.vi!AKKi;k. 
 2. 5, described as ' causing transgression ' 
 (or as a dcfrauder). 
 
 ZeI'IIANIAH. 
 
 1. 13, withheld as a punishment. 
 
 Haggai. 
 
 2. 12, named along with bread, etc. 
 
 Zeciiariaii, 
 
 9. 15, named as causing a noise. 
 
 10. 7, said to gladden the heart. 
 
 Chaldee. — The Targumists almost 
 uniformly render yayin by kliaiiiar or 
 khamrah, the generic Chaldee word for 
 wine. \Vhen yayin is connected with 
 sliakar, however, yayin is distinguished 
 as kliamar kluuialk, 'new wine.' In 
 Esth. I. 7 yayin is rendered hy k/ia/nar 
 a/isis, 'fresh wine,' and in Job 32. 19 
 by khamrah kliadath, 'new wine.' 
 
 C1K1.EK. — All the versions translate 
 
 yayin by oiiios, but in Job 32, 19 the 
 Lxx. XQ'\A^ i^lcitkos, 'sweet wine,' and 
 Symmachus «(W w>^^j", 'new wine.' In 
 Esth. I, 10 oinos is absent, and also in 
 chap. 5. 6, 7. 2, ai:d 7. 7, where 
 * banquet of wine ' is rendered by suinf^o- 
 sios or pot OS. In Job I. 1 8 oinos is 
 omitted, and only f'^'inon/dn, 'drinking,' 
 given. In Prov. 23. 20, oinopotecs, ' a 
 wine-drinker,' is the rendering of ssz'ai 
 yayin. In Prov. 23. 30, 31, the plural 
 oinois is given. 
 
 Latin. — The Vulgate renders yayin 
 by vinum, but in Esth. I, 19 it has 
 tncricm, 'neat (undiluted) wine,' and in 
 Job 32. 19 mustum, 'fresh grape-juice' 
 = new wine. In Josh. 9. 4 it renders 
 ' bags oi yayin- ' by uircs vina • ; and in 
 I Ciiron. 27. 27, ' for the cellars (or stores) 
 of yayin,' by ccI/is zinariis, 'over the 
 wine-cellars.' In Esth. 5. 6, and 7. 7, 
 ' banquet of yayin ' is rendered locum 
 convivii, ' place of feasting'; and in chap. 
 7. 2, ' after the banquet of wine ' is ren- 
 dered post (fiiain incaliieratvino, ' after he 
 was heated with wine.' In Prov. 23. 20 
 the V. has in co)iviviis potatorum, ' among 
 feasts of drinkers.' In Cant. 2. 4, 'house 
 of wine' [A. V., 'banqueting-house'] is 
 rendered cdlam vinariam, 'wine-cellar.' 
 In Jer. 40. 10 yayin is rendered 'cnndcmia, 
 ' vintage-fruit,' but in ver. 12 vinum. 
 
 2. TiROSH (pronoimced teerosh) is a collective name for the natural produce ot 
 the vine. It is generally associated with dak^an, 'corn,' and yitzliar, the fruit of 
 the olive and the orchard. Both ancient and modern versions have strangely mis- 
 conceived the true nature of this famous triad of blessings by regarding tirosh and 
 vitzkar 0.% liquids; the first as 'wine,' or 'new wine,' and the latter as 'oil.' By 
 a comparison of texts and contexts the English reader may judge for himself 
 between the traditional rendering and the one defended in this work. Tirosk 
 occurs thirty-eight times in the Hebrew Biljle. 
 
 Genesis. 
 27. 28, joined with corn as promised to 
 
 Jacob. 
 27. 37, joined with corn as above. 
 Numbers. 
 
 18. 12, joined with yilznar and corn as 
 
 firstfruits. 
 
 Deuteronomy. 
 7. 13, joined with corn and yitzhar as 
 
 the fruit of the land. 
 
 1 1. I4, gathered along with corn and 
 vitzkar. 
 
 12. I';, to be eaten as tithes with corn 
 and yiizkar. 
 
 14. 23, tiie same. 
 
 18. 4, joined with corn and yitzhar as 
 
 tirstfruii -. 
 28. 51. joini I with corn and yitzhar as 
 
 destroy -d bv the invader. 
 33. 28, joined with corn as the produce 
 
 of the land. 
 
 Judges. 
 9. 13, which the vine claims as its own, 
 
 and refuses to leave. 
 2 Kings, 
 18. 32, joined with corn as the produce 
 
 of the land. 
 
 2 CiraoNicLES. 
 31. 5, joined with corn, yitzhar^ and 
 
 honey (or dates) as firstfruits. 
 
:. 19 the 
 
 ine,' and 
 inc.' Ill 
 (1 also in 
 7, where 
 ly suinpo- 
 oiitos is 
 Irinkiiii^,' 
 potct's, ' a 
 [ of sfrcai 
 he plural 
 
 ers yayin 
 [9 it has 
 ;,' and in 
 ape-juice ' 
 it renders 
 ,• and in 
 (or stores) 
 ' over the 
 
 and 7. 7, 
 red lociatt 
 id in chap, 
 ne ' is ren- 
 ), ' after he 
 ov. 23. 20 
 n, 'among 
 
 4, 'house 
 -house'] is 
 inc-cellar.' 
 
 7'iiidcmia, 
 
 iroduce ot 
 le fruit of 
 [igely mis- 
 'irosh and 
 I' oil.' I5y 
 \)X himself 
 Tiivslt 
 
 vitzhar as 
 V'itzhar as 
 le produce 
 
 Is its own, 
 
 le produce 
 
 'Jiar, and 
 lits. 
 
 APrENDIX B. 
 
 4^5 
 
 5- 
 
 10, 
 
 10, 
 
 4- 
 
 24, 
 62, 
 
 65 
 
 2. 
 
 28, joined with corn and yitzhar as 
 kept in storehoases. 
 Neiiemiau. 
 II, joined wilh corn iwA yitzhar as 
 tril)U!e in kind. 
 37, joined with the fruit of all manner 
 of trees. 
 
 39, joined wilh corn •ci.wCi. yitzhar. 
 5, 12, joined with corn 2lw\. yitzhar 
 as tithes. 
 
 Psalms. 
 7, joined wilh corn as causing joy by 
 its increase. 
 
 I'Rin'KRliS. 
 
 10, described as 'bursting' or fdling 
 the presses, in association with 
 crowded barns. 
 
 ISAIAIt. 
 
 , 7, described as mourning while the 
 vine languisiied. 
 
 , 17, joined with corn as produce of 
 the land. 
 
 . 8, described as not to be drunk 
 (/. d'. its juice) by strangers, but to 
 be brought together and drunk by 
 the Jews, like as corn v/as to be 
 gathered and eaten. 
 
 . 8, described as 'found in a cluster.' 
 
 Jeremiah. 
 . 12, joined with corn and yitzhar as 
 part of the goodness of the Lord, 
 
 Hose A. 
 
 8, joined with corn and yitzhar as 
 given by (iod. 
 
 9, joined wilh corn as taken away by 
 God. 
 
 22, joined with corn and yitzhar as 
 ' heard ' by iheir mother earth. 
 
 11, joined with wiioredom and wine 
 (yayiii) as ' taking away ' the heart. 
 
 14, joined with corn as the cause of 
 
 heaihen assemlilies. 
 2, described as failing from the press 
 in connection with the corn-lloor. 
 JoEl.. 
 
 10, described as 'dried up,' as tlie 
 corn is 'wasted,' and tiie ^v/:i/i(^;" 
 'languishetll.' 
 
 19, promised by God along wilh corn 
 and i7/c//r?;-. 
 
 24, said to ' overflow ' (or aliound in) 
 the press, together with yitzhar, 
 as the floors are full of ' wheat.' 
 MiCAir. 
 
 15, said when trodden to produce 
 
 yayift, as olives, when trodden, 
 yield shcmen (oil). 
 
 Haggai. 
 II, joined with corn TiwiS. yitzhar as 
 buffering from drouglit. 
 
 Zl'XHARlAII. 
 
 17, said to make the virgins cheerful 
 (or to grow), as corn tlie young' 
 men. 
 
 Ohs. I. Tirosh is connected with corn 
 and yitzhar nineteen times, with corn 
 alone eleven times, with tlie vine tliree 
 times, and is otherwise named live 
 times; in all, thirty-eight times. 
 
 Ohs. 2. 'lirosli is translated in the 
 A. V. twenty-six times by ' wine,' 
 eleven times by 'new wine '(Neh. 10. 39; 
 13. 5, 12; Prov. 3. 10; Isa. 24. 7; 65. 
 8; rios. 4. II; 9. 2; Joel I. lO ; I lag. 
 I. II; Zech. 9. 17), and once (Micah 
 6. 15) by 'sweet wine.' 
 
 CUAI.DEE. — The general rendering of 
 tirosh in the Targum is by khainar, or 
 khainra/i, thus making no distinction 
 between yayiii and tirosh. But in 
 Numb. 1 8. 12, Jonathan's rendering kha- 
 mar iiilnih, 'wine of the gra[)e,' indi- 
 cates a perception of the relation of tirosh 
 to the grape wiiile ungathered and un- 
 expressed. The Targum on lios. 4. 1 1 
 interprets tirosh by ravycthah, ' drunken- 
 ness,' or 'satiation,' but in Joei i, 10 by 
 ' vines.' 
 
 Greek. — The Lxx. renders ti)-osh in 
 every case but twice by oinos, the generic 
 name for yayin; the exceptions l)eing 
 Isa. 65. 8, where rhox, 'grape-stone,' is 
 given, and IIos. 4. 11, wliere the ren- 
 dering is »icthiisi)ia, 'strong drink.' 
 Aquila's version in Deut. 7. 13 has 
 opOrismon, 'autumnal fruit,' and in Isa. 
 26. 7, parorisinos, 'fruit out of season'; 
 but very possibly /ivrc'/- is a transcriber',-, 
 error for apor, tlie reading in Deul. 
 
 7- 13- 
 
 Latin.— The Vulgate, thougli as a 
 rule translating tirosh by vinum, ' wine, ' 
 has some exceptions : — Deut. 7. 13, rv;/- 
 dcinia, 'vintage-fruit'; Neh. 10. 37, 
 vindcinia; La. 24. 7, vindcmia : Isa. 
 65. "i, i^raituin, 'a grain, '=1 young grape; 
 IIos. 4. II, eb rictus, 'drunkenness.' 
 
 i:i' 
 
 :;i; 
 
 
 1 1 ' 
 
 .1 ■, 
 
 3. Kiiemer (Hebrew, kh-ni-r, ]Monounced kh?mh-) is a word descriptive of the 
 foaming appearance of llic juice of the grape newly expressed, or when undergoing 
 
4i6 
 
 ArrENDix B. 
 
 fermentation. It occurs Init nine times in all — including once as a verb, and six 
 times in its Clialdee form o[ khaiiior or khamiah. 
 
 'strong wine.' In Isa. 27. 2 the Tar- 
 
 32 
 
 6. 
 
 7- 
 
 Dkuteronomy. 
 , 14, applied to ' the blood of the 
 grape,' rendered in A. V. 'pure.' 
 Ezra. 
 9, ) occurs in Chaldee decrees of 
 22, \ Cyrus and Artaxerxes. 
 
 PSAI.MS. 
 
 75. 8, ' the wine is red,' X7/«war (foams). 
 
 Isaiah. 
 27. 2, * a vineyard of /■//I'WtV,' rendered 
 in A. V. 'red wine,' but the Hebrew 
 text is doubtful. 
 
 Danikt., 
 5. r, 2, 4, 23, named in a Chaldee de- 
 scription of Belshazzar's feast. 
 CllAl.DKE. — In Deut. 32. 14, Jonathan 
 h:\.?,k/iat>iarst<)naq, ' red wine. ' In I'sa. 
 75. 8 the Targum has khamar ashin, 
 
 gumists read khemed (fruitful or beauti- 
 ful), not kfieiner. 
 
 Greek. — In Deut. 32. 14 the Lxx. 
 
 has cinon. Aquila gives aii:':eron, 
 ' rough.' In Psa. 75. 8 the Lxx. has oiiics 
 akratos, '(the wine is) pure,' i.e. undi- 
 luted. In Isa. 27. 2 the Lxx. has kalos, 
 ' beautiful,' following the reading of 
 klietncd. In the other places oinos is 
 given. 
 
 Latin. — In Deut. 32. 14 the V. has 
 mcracissimum, 'purest.' In Psa. 75. 8, 
 and Isa. 27. 2, mcrum, 'pure (wine).' 
 In the other passages vinum is used, or 
 the Hebrew word is not definitely trans- 
 lated. 
 
 4. Ahsis (sometimes written aiisis, asis, os/'s) is specifically applied to the juice 
 of the newly -trodden grapes or other fruit. It occurs five times. 
 
 Canticles, 
 
 8. 2, applied to ' the juice ' of the pome- 
 
 granate. 
 
 Isaiah. 
 
 49. 26, compared to blood ; rendered 
 
 ' sweet wine ' (A. V.). 
 
 Joel. 
 
 I, 5, represented as cut off; rendered 
 
 'new wine' (A. V.). 
 3. 18, mountains said to drop ahsis; 
 rendered 'new wine' (A. V.). 
 Amos. 
 
 9. 13, the same; 'sweet wine' (A. V.). 
 
 Ciialpee. — In Cant. 8. 2 no equiva- 
 lent to a/isis is given ; but in the other 
 passages the rendering is khamar marith 
 (or tmirath), 'pure wine.' 
 
 Greek. — In Cant. 8. 2 the Lxx. has 
 nama, 'spring' (or juice) ; in Isa. 49. 26, 
 oiiios m'os, 'new wine'; in Joel i. 5 it 
 seems to parajihrase ahsis by euphrostmcc 
 kai chara, 'gladness and joy'; and in 
 Joel 3. 18 and Amos 9. 13 the rendering 
 is gliikasmon, ' sweetness. ' 
 
 Latin. — In Cant. 8. 2 and Isa. 49. 
 26 the Vulgate has niustiin% and in the 
 other passages dulcido, ' sweetness. ' 
 
 5. SovEH (sometimes written sole, sohhe) denotes a luscious, and probably 
 boiled wine (Latin, sapa). It occurs three times. 
 
 wme 
 
 Isaiah. 
 1, 22, diluted with water ; 
 (A. v.). 
 
 HOSEA. 
 4. 18, turned sour ; ' drink' (A. V.). 
 
 Nahum. 
 I. 10, drink to excess; 'drunken' (A.V.). 
 
 Chaldee. — Isa. i. 22, khamar. 
 
 'wine'; Hos. 4. 18, 'feastings'; Nah. 
 I. 10, ' wine.' 
 
 Greek. — Isa. r. 22, the Lxx. and 
 Symmachus, oinos ; Aquila, s}n»-''osio)i, 
 ' drinking-fcast'; in Hos. 4. 18 and Nah. 
 I. 10 the Lxx. has a different reading 
 of,the Hebrew text. 
 
 Latin. — Isa. i. 22, vimim, 'wine'; 
 Hos. 4. 18 and Nah. i. 10, convi-iium, 
 'feast.' 
 
 6. Mesek (sometimes written vicscch] is used with its related forms mezeg and 
 vtimsak to denote some liquid compounded of various ingredients. These words 
 occur as nouns four times, and in a verbal shape five times. 
 
 i: ! 
 
APPENDIX Q. 
 
 417 
 
 ■b, and six 
 
 2 the Tar- 
 or beauli- 
 
 ^ the Lxx. 
 
 au:!:c>oii, 
 X. has oiitos 
 ' i. e. undi- 
 c. has /{-a/^J, 
 reading of 
 :es c;'«oJ is 
 
 \. the V. has 
 1 Psa. 75- 8» 
 >ure (wine). 
 I is used, or 
 initely trans- 
 
 L to the juice 
 
 2 no equiva- 
 
 in the other 
 
 lamar marith 
 
 the Lxx. has 
 
 in Isa. 49. 26, 
 
 Joel I. 5 it 
 
 y eiiphrosunce 
 
 joy 
 
 and in 
 
 the rendering 
 
 and Tsa. 49- 
 
 and in the 
 eetness. ' 
 
 md probably 
 
 itings 
 
 Nah. 
 
 lie Lxx. and 
 
 18 and Nah. 
 ferent reading 
 
 \uim, 'wine'; 
 5, convi'>intn, 
 
 IS mcseg and 
 These words 
 
 /J 
 
 PSAI.MS. 
 
 8, applied to the cup of Divine'wrath; 
 {\x\io{ mesek, 'mixture' (A. V.). 
 
 PROVERliS. 
 
 23. 30, rcfeninL^ lo ihcm who seek fiiim- 
 sal; 'mixed wine' (A. V.). 
 Canticles. 
 7. 2, viezeg, 'mixture' (A. V.). 
 
 Isaiah. 
 65. II, mimsak, 'dring-offering' (A. V.). 
 The verbal form occurs — 
 
 pROVF.RIiS. 
 
 9. 2, 5, wisdom h.is 'mingled' her wine. 
 
 Isaiah. 
 5. 22, men m.ighty ' to mingle ' strong 
 drink. 
 Also in Psa. 102. 9 ; Isa. 19. 14. 
 
 ClIALDEE.— In Psa. 75.8 the Targum 
 reads mezai:;atlL incrari/ia/i, ' a mixture 
 of bitterness'; in Prov. 23. 30 viiinsak 
 is paraphrased baith mizga/i, ' a house of 
 
 mixture' — i.e. a house where a mixed 
 (Irinlv is provided ; in Cant. 7. 2 mt-zij^ 
 is lost in a cloud of allegory ; in Isa. 65. 
 1 1 Uie T. lias ' whu have mixed fur their 
 gods a goblet.' In Prov. 9. 2, 5, tlie 
 verbal form is ;;/cs(r;nr///, 'mixed'; and 
 in Isa. 5. 22, Ic-ait/irez'alh, ' to make 
 drunk (or drench) themselves.' 
 
 Greek. — Ps.a. 75. 8, the Lxx. has 
 kcnisvia, * mixture ' ; Symmaclnis lias 
 ckclnitheis, ' poured out.' Prov. 23. 30, 
 the Lxx. has /I'/t?/, 'drinkings'; Theo- 
 dotion has ii-'raswafii, 'mixtures.' Cant. 
 7. 2, tlie Lxx. kraina, 'mixed-liquor;' 
 Isa. 65. II, kt'rasi/Ki, 'mixture.' In 
 Prov. 9. 2, 5, and Isa. 5. 22, the Lxx. 
 uses inflections of the verb kcraiuiu/iii, 
 ' to mingle.' 
 
 Latin. — Psa. 75. 8, the V. has 
 mixtion ; Pmv. 23. 30, caliccs ; and Cant. 
 7. 2, pocii/ii, 'cups'; Isa. 65. 11, libatis, 
 'have made libations. ' In Prov. 9. 25 
 and Isa. 5. 22 the \Qxh jniscuo, 'to mix,' 
 is used. 
 
 7. ASHISHAH (sometimes written cshishah) signifies some kind of fruit-cake, 
 probably a cake of pressed grapes or raisins. It occurs four times, and in each 
 case is associated by the A. V. with some kind of drink. 
 
 2 Samuel. 
 19, a part of a public donative ; 
 
 a 
 
 16, 
 
 2. 5 
 
 and in the other two places the para- 
 phrase does not follow the text. 
 
 Greek. — In 2 Sam. 6. 19 the T xx. has 
 lt\^aiion apo tccgana,, 'a f'.kc-cooked- 
 with-oil from the frying-pan ' = a pan- 
 cake or fricassee. In i Chron. 16. 3; 
 amoriteen, 'a cake'; in Cant. 2. 5, viii- 
 rois, ' with perfumes ' ; Symmachus, 
 nv.'.hei, ' on a flower'; Aquila, oiiianthon, 
 'witli vine-flowers.' In IIos. 3. i the 
 Lx.X. has/t7« Kiita mcta staphidos (Codex 
 A, stc7p/iijon), 'cakes made with raisins.' 
 
 Latin. — In 2 Sam. 6. 19 and 2 Chron. 
 16. 3 the Vulgate has sitnilam frixam 
 olco, 'a cake-of- fine-flour fried in oil.' 
 In Cant. 2. 5, Jlorihus, ' with flowers. ' 
 Chaldee. — In the first two passages | In IIos. 3. i, vinacea uvarui/i, ' liusks 
 the Targum has mani/iah, 'a portion'; , of grapes.' 
 
 flagon of wine ' (A. V.) — ' of wine ' 
 in italics. 
 
 I Chronicles. 
 3, same as above. 
 
 Canticles. 
 ' stay me with flagons' (A. V.). 
 
 HOSEA. 
 
 I, ' flagons of wine' (A. V.) ; but in 
 the margin ' grape'i ' is substituted 
 for 'wine'; the Hebrew being aski- 
 shah anahvim, ' pressed-cakes of 
 grapes. ' 
 
 8. SilEMARiM (pronounced shoiiahriiii) is derived from shamar, 'to preserve,' 
 and has the general signification of things preserved. It occurs five times. In Exod. 
 12. 42, the same word, differently pointed, is twice translated as signifying to be 
 kept (observed). 
 
 Psalms. 
 
 75. 8, said to be sucked up by the 
 wicked; 'dregs' (A. V.), rather the 
 
 parts of the mixture preserved from 
 solution = the insoluble drugs. 
 
 2 £ 
 
 :{ y 
 
 
 « J 
 
ii'i 
 
 418 
 
 APPENDIX B. 
 
 Isaiah. 
 25. 6 (twice), joinc'd with shcmahniin, 
 ' fat things,' as the provisions of a 
 hanqiiot, and indicatinpf dainties, 
 answcrintjto our EnyUsh ' preserves' 
 or confectit)ns. 
 
 Jeremiah. 
 48. II, the dregs of wine, 'preserved' 
 i)y faihng to the bottom of the cask ; 
 'lees' (A. v.). 
 
 ZErilAN'IAH. 
 
 r. 12, the same ; ' lees' (A, V.). 
 
 Chaldee.— In Psa. 75. 8 the T. has 
 'dregs and refuse'; in Isa. 25. 6 the 
 J araphrase retains the sense of 'dregs' 
 by representing that though the nations 
 
 expect a luxurious banquet, they will he 
 doomed to mortification, ignominy, etc. ; 
 in Jer. 48. 11 a cognate word, s/wna/i- 
 rail', 'his dregs,' is given; in Zuph. i. 
 12, ' lees' is |iaraplirased by ' riches.' 
 
 Greek. — Psa. 75. 8, the L.\x. has 
 trif^ias, 'dregs.' Isa. 25. 6, pioiitai 
 oinon, 'they shall drink wine'; Sym- 
 machus, /f/f;/ tnigiun, 'a feast of lees.' 
 Jer. 48. II, (ioxce, 'glory'; evidently 
 another reading of the text or a jjara- 
 phrase. Zepli. r. 12, another reading of 
 the text is followed. 
 
 Latin.— The Vulgate, in Ps.a. 75. S, 
 
 has /?r.r, 'feculence'; in Isa. 25. 6, viii- 
 
 demia, 'vintage produce'; in Jer. 48. 
 
 \\, ((Tcibiis, ' in hib dregs'; Zeph. I. u, 
 
 fcccilnis. 
 
 \ 
 
 9. Mamtaqqim is derived from maht/iaq, ' to suck,' and denotes 'sweetnesses.' 
 
 It is applied to the mouth (Cant. 5. has gliikasinata, ' sw^et things,' and the 
 16) as full of sweet things. In Neh. 8. j V. mulsiim, 'drink sweet as honey.' 
 10 it is said, 'Go your way, cat the fat, \i\Iatha(] is most probal)]y allied to the 
 and drink the sweet ' — iitanitaqqim, : Saxon nuthcs; and incl/ieglin, liquid prc- 
 ' sweetnesses' = sweet drinks. The Lxx. ! parations from honey.] 
 
 10. .Shakar (sometimes written shcchar, shekar) signifies ' sweet drink,' ox- 
 pressed from fruits other than the grape, and drunk in an unfermented or fermented 
 state. It occurs in the Old Testament twenty-three times. 
 
 Leviticus. 
 10, 9, forbidden along with yayin to the 
 priests while officiating. 
 
 NUMliERS. 
 
 6. 3, forbidden to the Nazarites. 
 
 6. 3, vinegar of, forbidden to Nazarites. 
 
 28. 7, to be offered as a libation to the 
 
 Lord (apparently here denoting the 
 
 sweet juice of the grape). 
 Deuteronomy. 
 14. 26, to be bought (probably in lieu of 
 
 yiizka}; orchard-fruit). 
 20. 0, not dmnk in the wilderness. 
 
 »3 
 
 Judges. 
 forbidden 
 
 to Samson's 1 
 
 4, 7. 14, 
 mother, 
 
 I Samuel. 
 I. 15, its use disclaimed by Hannah. 
 
 Psalms. 
 12, the drinkers of it (A. V., 
 'drunkards') mocked the Psalmist. 
 
 Proverbs. 
 I, pronounced 'raging.' 
 4, forbidden to princes. 
 6, the use of, by those ready to 
 
 69, 
 
 20. 
 31- 
 
 perish, causing forgetfuhiess of their 
 
 misery. 
 
 Isaiah. 
 5. II, woe to those following after it. 
 5. 22, woe to those mingling it. 
 24. 9, becoming bitter to the drinker. 
 28. 7 (thrice), causing the priest and 
 
 prophet to err and stray. 
 
 9, staggering in the absence of it. 
 
 12, the impious fdhng themselves 
 
 with it. 
 
 MiCAH. 
 
 2. II, the subject of false prophesying. 
 
 Sfiakarh uniformly translated 'strong 
 drink' in the A. V., except in Numb. 
 28. 7, where it is rendered 'strong wine ;' 
 and in Psa. 69. 12, where, instead of 
 'drinkers of shakar,^ the A. V. reads 
 ' drunkards. ' 
 
 29. 
 56. 
 
 Chaldee. — In the Targum shakar\% 
 usually rendered khamar attiq, 'old 
 wine,' a rendering indubitably erroneous ; 
 but other renderings are as follows : — 
 AJai-vai, 'strong drink,' in Lev. 10. 9; 
 Psa. 69. 12. Kliamarbekfiir, Jerusalem 
 
 !!!': 
 
-J 
 
 ? i 
 
 APPENDIX B. 
 
 419 
 
 \f will be 
 iny, etc. ; 
 ^ slit-iiali- 
 Zeph. I. 
 ichfs.' 
 ^xx. has 
 i, piontiti 
 ;>; Sym- 
 t of Ices.' 
 cvulently 
 )r a para- 
 reading of 
 
 Psa. 75. S, 
 25. 6, viii- 
 n Jer. 4'"'- 
 epii. I. I -I 
 
 ^eetnesses. 
 
 fTS ' and llie 
 
 as honey. 
 
 vllied to the 
 
 , lic^uid pre- 
 
 drink,' ex- 
 or fermented 
 
 Iness of their 
 
 g after it. 
 r it. 
 
 e drini^er. 
 priest and 
 
 ncc of it. 
 r themselves 
 
 rophesying. 
 llated ' strong 
 Ipt in Numl'-^ 
 
 strong wine ;' 
 (•e, instead of 
 
 jA. V. reads 
 
 Irum shal^ar\^ 
 attiq, 'old 
 kly erroneous ; 
 fas follows:— 
 Y Lev. 10. 9; 
 \iir, 'Jerusalem 
 
 Tar^nm of Numb. 1%. 7, where Onkelos 
 andjonatlian \\'x\-<^klia>nar attiq. Marat/i, 
 'imre.'or ' neat,' Jonathan's rendering in 
 Dcut. 29. 6; and sikrah, in Prov. 20. i. 
 
 Orkkk. — The L.X.X. gives sliaknr the 
 Greek garl) of sikera (except in Judg. 
 13. .|, wliere Codex IS, mcthusma, 'strong 
 drink') : iitt-f/uisi>ia, I Sam. i. 15 ; Micah 
 2. II: oi/ioit, 'wine,' I'sa. 69. 12 ; 
 Prov. 31. 4: methec, 'strong liquor,' or 
 ' drunkcnni'ss.' Prov. 20. I; 31. 6; Isa. 
 27. 8 (once, Lut Codex A has sikera 
 thrice). 
 
 ( )f other Creek versions preserved, the 
 usual renderings are mcthusma, ' strong 
 
 drink,' except Theodotion, Isa. 28. 7; 
 nu'thce (once). 56. 12 [a verse absent from 
 tlie Lxx. version], 
 
 Latin. — The common rendering .)f 
 the Vulgate is sicera, an adaptation from 
 the IIel)rew or Greek, except omiu- quod 
 itul'riare potest, ' whatever is able to 
 inebriate,' in Lev. 10. 9; Numb. 6. 3; 
 I .Sam. I. 15: qiialihet alia pot io, 'any 
 otlier drink,' in Numb. 6. 3 (second 
 clause): potto, 'drink,' in Isa. 24. 9: 
 7>iiutm, 'wine,' in Numb. 2S. 7; Psa. 
 69. 12: cbrictas, 'drunkenness,' in I'rov. 
 20. I ; 31. 4; Isa. 5. Il; 5. 12; 28. 7 
 (thrice); 29. 9; 56, I2. 
 
 n. 
 
 Hebrew Words descriptive of Vineyard, Vine, etc. 
 
 [Vineyard] Kkrem (pi. Keraii- 
 MIM). — A term applied at first to culti- 
 vated land appropriated to the growth of 
 fruit-bearing plants, anil at length spe- 
 cifically to ground set apart for the cul- 
 ture of the vine, though probably down 
 to a late period the more general meaning 
 was not absent from the word. It is 
 translated ' vineyard ' in the A. V. in 
 Gen. 9. 20 ; Exod. 22. 5 (twice) ; 23. 1 1 ; 
 Lev. 19. 10 (twice) ; 25. 3 ; 25. 4 ; Numb. 
 16. 14 [Ileb. sing, 'vineyard'] ; 20. 17 
 [Ileb. sing, 'vineyard'] ; 21. 22 [Meb. 
 sing, 'vineyard']; 22. 24; Deut. 6. ii; 
 
 20. 6 ; 22. 9 (twice) ; 23. 24 ; 24. 21 ; 28. 
 30; 28. 39; Josh. 24. 13; Judg. 9. 27; 
 II. 33; 14. 5; 15. 5; 21. 20; 21. 21; 
 I Sam. 8. 14; 8. 15; 22. 7; i Kings 21. 
 I; 21. 2 (twice); 21. 6 (twice); 21. 7; 
 
 21. 15; 21. 16; 21. 18; 2 Kings 5. 26; 
 iS. 32; 19. 29; I Chron. 27. 27 (twice); 
 Neh. 5. 3 ; 5. 4 ; 5. 5 ; 5. 1 1 ; 9. 25 ; Job 
 24. 6 (rendered ' vintage' in A. V.) ; 24. 
 18; Psa. 107. 37; Prov. 24. 30; 31. 16; 
 Eccles. 2. 4; Cant. i. 6 (twice); i. 14; 
 2. 15 (twice, and both times 'vines' in 
 the A. v.); 7. 12; 8. 11 (twice); 8. 
 12; Isa. I. 8; 3. 14; 5. I (twice); 5. 
 3; 5- 4; 5- 5; S- 7; 5- 'o; 16. 10; 
 27. 2; 36. 17; 37. 30; 65. 21; Jer. 12. 
 10; 31. 5; 32. 15; 35. 7; 35. 9; 39. 
 10; Ezek. 28. 26; Hos. 2. 15; Amos 
 4. 9; 5. II; 5. 17; 9. 14; Micah I. 6; 
 Zeph. I. 13. [See Shedamoth and 
 Kannah.] The A. V. includes kerctii 
 as part of a proper name in Neh. 3. 14, 
 Bdh-haccenm; Jer. 6. i, Beth-haccererti 
 [literally, baith-hak-kerem, ' a house of 
 the vineyard"]. From Kerem comes — 
 
 [Vixkyakd-man] Koram (pi. Ko- 
 RA.MI.M), 'a viiieyanler,' a man employed 
 about a vineyard. In the A. \ . trans- 
 lated 'vinedresser' in I Kings 25. 12; 
 2 Chron. 26. lo; Isa. 61. 15; Jer. 52. 
 16; Joel I. II. 
 
 [Vine-kield] Shedamoth, used ap- 
 parently to designate fields planted with 
 vines, in Deut. 32. 32; Isa. 16. 8; 
 Ilab. 3. 17. 
 
 Kannah is translated 'vineyard' in 
 Psa. 80. 15, but probably signifies 'a 
 plant.' Gesenius translates it 'protect 
 thou.' 
 
 [Vine] Gephen (pi. Gephanim) 
 strictly signifies 'a twig,' from gaphnan, 
 'to be bent,' and hence applied to the 
 vine as the most valuable of flexile 
 plants. It is so applied in the A. V. 
 as follows: — Gen. 40. 9; 40. 10; 49. 11; 
 Numb, 6. 4; 20. 5 [Hebrew, 'the vine']; 
 Deut. 8. 8 [Hebrew, ' the vine']; 32. 32 
 (twice); Judg. 9. 12; 9. 13; 13. 14; 
 I Kings 4. 25; 2 Kings 4. 39 \:^cphen 
 sadelt, ' a vine of the field '=a wild vine] ; 
 1 8. 3 1 ; Job 15.33; Psa. 78. 47 ; 80. 8 ; 80. 
 14; 105- 33; 128. 3; Cant. 2. 13,6. i\ ; 
 7. 8; 7. 12; Isa. 7. 23; 16. 8; 16. 9; 
 24. 7; 32. 12; 34. 4; 36. 16; Jer. 2. 21; 
 5. 17; 6. 9; 8. 13; 48. 32; Ezek. 15. 2; 
 15. 6; 17. 6 (twice); 17. 7; 17. 8; 19. 
 10; Hos. 2. 12; ID. I ; 14. 7; Joel i. 7; 
 I. 12; 2. 22; Micah 4. 4; liab. 3. 17; 
 Hag. 2. 19; Zech. 3. 10; 8. 12; Mai. 
 3. II. [See also SoRAQ and Zemorah.] 
 ' Vine ' is superadded in the A. V. in 
 Lev. 25. 5, II, 
 
 Soraq is supposed to be derived from 
 saraq, 'to interweave'; hence soraq, a 
 
 , s jj. 
 
 
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 (716) 873-4503 
 
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420 
 
 APPENDIX B. 
 
 ;•( 
 
 :1 
 
 II • • n 
 
 ■> 
 
 collection of shoots and tcndrilr,. Some 
 rej^anl it as applied to a peculiar and 
 pre-eminent species of vine. It occurs 
 Gen. 49. II, 'choice vine'; Judg. 16. 4, 
 *Sorek,' the name of a 'valley' or ra- 
 vine; Isa. 5. 2, 'the choicest vine'; 16. 
 8, 'the principal plants'; Jer. 2. 21, 'a 
 noble vine.' 
 
 [Vine-hranch] Zkmorah, derived 
 from zaiiiar, 'to p!uck ' or 'prune,' is 
 supposed to denote a vine-branch. In 
 Numb. 13. 23, 'a branch'; Isa. 17. 10, 
 'strange slips'; but in Ezek. 8. 17 and 
 15. 2 no definite kind of branch seems 
 intended. From zaviar also comes — 
 
 [Vine-knm'k] Mazmokah, tile sharp 
 instrument u^ed for det'-hing the ripe 
 grapes from the vine, translated 'pruning- 
 hook,'Isa. 2. 4; 18. 5; Joel 3. 10; Micah 
 
 4- 3- 
 
 Maggol (from na-^al, 'to cut') is 
 translated 'sickle' in Jer. 50. 16; Joel 
 
 3- 13- 
 
 [Vine-bi.ossom]Semadar is rendered 
 'tender grape' in the A. V., but may, 
 perhaps, be more projierly rendered 
 'vine-blossom.' It occurs Cant. 2. 13; 
 2. 15; 7. 12. 
 
 Natz, ' flower,' applied to the vine, 
 Gen. 40. 12, and rendered 'its blossoms 
 flourished.' 
 
 Pakakh, 'to bud,' applied to the 
 vine, Gen. 40. 12, 'budded'; Cant. 6. 
 11; 7. 12, 'flourish'; IIos. 14. 7, 
 ' grow. ' 
 
 [A GRAl'E-UERRY] GaRGAR OCCUrS 
 
 Isa. 17. 6. 
 
 [Grape] Anab (pi. Anabim— accord- 
 ing to the M.Tsorite pointing aitaliv, pi. 
 anahviin) is derived from a root ' to bind 
 together'; hence the a)iab ox aiiaJiv <\c- 
 noted a number of grape-berries joined 
 together =: a little bunch. In tiie He- 
 brew iJible the singular form occurs but 
 once (and then in a collective sense), 
 Deut. 32. 14, and the A. V. uniformly 
 renders aiiabim by 'grapes': — Gen. 40. 
 10 ; 40. II; 49. II; Eev. 25. 5 ; Numb. 
 6. 3 (twice); 13. 20; 13. 23; Deut. 23. 
 24; 32. 14; 32. 32 (twice); Neh. 13. 
 15; Isa. 5.2; 5.4; Jer. 8. 13; IIos. 3. 
 I ; 9. 10; Amos 9. 13. In IIos. 3. 
 I amibim is translated 'wine,' but the 
 margin gives correctly 'grapes.' In the 
 following passages the word ' grape ' 
 or 'grapes' is sujiplied by the English 
 translators, but does not occur in tiie 
 Hebrew: — Judg. 8. 2; 9. 17; Lev. 19. 
 10; 25. II; Dtnit. 24. 31; 28. 30; 28. 
 39; Jf'' IS- 33; Cant. 7. 7; I'.a. 5. 2; 
 5.4 [alter ' wild '] ; 17. 6; 18. 5 ; Jer. 25. 
 
 i 30; 31. 29, 30; 49. 9; Ezek. 19. 12; 
 
 i Ui'ad. 5. 
 
 [Cluster] Esiikol (pi. EsiiKOLOTti) 
 primarly denoted a stalk of gia))es, and 
 thence 'a cluster,' i.e. an accumulation of 
 the smaller bunches, anahvim. The A. 
 V. translates (■j'/fX'i'/, cshko'oth, 'cluster,' 
 ' clusters,' in Gen. 40. 10; Numb. 13. 23; 
 13. 24; Deut. 32. 32; Cant. I. 14, 'a 
 cluster of campliire' (cypress); 7. 7 ; 7. 
 8; Da. 65. 8; Micah 7. i. In i Sam. 
 25. 18 and 30. 12 the word 'clusters' is 
 su]-)plied by the English translators. 
 Eshkol is retained as a pro])er name, 
 ' Eshcol,' in Gen. 14. 13, 24; Numb. 
 
 13. 23; 13. 24; 32. 9; Dei; 
 
 24. 
 
 [Unkii'E-Gkai'es] I5osr;R and Baser 
 are used to designateacollectionof gra]ics 
 still unripe, tliuugh fully formed. The 
 A. V. rendering is once 'unripe grape,' 
 and otherwise 'sourgrape,' — Job 15. 33; 
 Isa. iS. 5; Jer. 31. 29, 30; Ezek. 18. 2. 
 
 fViNK-FKL IT] TiRusii, the natural 
 fruit of the vine, taken collectively. In 
 the order of i^roicth came the budding, 
 pcrahh ; then the blossom, zemadar ; 
 next the unripe fruit, baser; and lastly 
 the fully-formed fruit, iircsh. In the 
 order of ^/«rt' /////)' came the single berries, 
 ^argiirini ; the grape-lnmclies, auabtin ; 
 the grape-clusters (composed of bundles), 
 eshkoloth; and the collective prdduce of 
 the vine, tiivs/t. Tnvs/i, erroneously 
 translated 'wine' and 'new wine' in tiie 
 A. v., occurs thirty-eight times, for which 
 see page 414. 
 
 [Raisins, dried grapes] TziMMU- 
 oiM, from tzaniiK/, 'to dry up,' signi- 
 fies, literally, dried things, and is trans- 
 lated 'clusters of raisins' in i Sam. 25. 
 18 ; 30. 12 ; and ' bunches of raisins ' in 
 2 Sam. 16. I ; I Chron. 12. 40. 
 
 [Cakes, made of pressed grapes or 
 raisins] AsiiisiiAH (pi. Ashishotii), 
 incorrectly translated in the A. V. 
 ' n.igon ' and ' flagfin of wine,' occurs 
 2 Sam. 6. 19; I Chron. 16. 3; Cant. 2. 
 5; IIos. 3. I. See page 417. 
 
 [The Vintage] Batzik, from bahtzar, 
 'to cut off,' signified the act or time of 
 gathering grapes, which was usually per- 
 formetl by cutting ihem from the vine. 
 The word occurs and is rendered 'vint- 
 age ' in the A. V. Lev. 26. 5 (twice) ; 
 Judg. 8 2; Isa. 24. 13; 32. 10; Jer. 4s. 
 32; Micah 7. I; Zech. 11. 2. 
 
 [In Isa. 16. 10 the word 'vintage' is 
 suiiplied by the translators. In Job 24. 
 6 'vintage' is the rendering, not of 
 batzir, but of Xvvi'w. ] 
 
 The verb bahizci; applied to the vint* 
 
 ii:;uj 
 
APPENDIX B. 
 
 421 
 
 .9. 12; 
 
 :)Loth) 
 cs, and 
 nlion of 
 The A. 
 :lusler,' 
 
 13- 23; 
 14, 'a 
 
 7- 7 ; 7- 
 
 I Sam. 
 istcrs' is 
 nslators. 
 r name, 
 
 Numb. 
 , 24. 
 
 d lUSER 
 of grapes 
 ;il. The 
 e grape,' 
 
 ib 15.33; 
 ;k. 18. 2. 
 i natural 
 vely. In 
 
 budding, 
 zt'inoiiay ; 
 md lastly 
 In the 
 le V)erries, 
 auahivi; 
 
 bunches), 
 irciduce ot 
 
 roneously 
 
 lie ' in the 
 for which 
 
 »P 
 
 le 
 
 TZIMMU- 
 
 ,' signi- 
 is trans- 
 Sam. 25. 
 raisins ' in 
 o. 
 
 grapes or 
 usiiorii), 
 A. V. 
 le, occurs 
 ; Cant. 2. 
 
 m hahtzar, 
 time of 
 isually per. 
 n the vine, 
 eied 'vint- 
 5 (twice^ ; 
 o; Jer. 4S. 
 
 vintnge' is 
 
 In jol) 24. 
 
 ng, not of 
 
 to the vint- 
 
 age, occurs also in Lev. 25. 5 ; 25. 11; 
 Deut. 24. II; Judg. 9. 27. 
 
 Qatziu, generally translated 'harvest' 
 in A. v., is applied to the vintage in 
 Joel 3. i;; (probably also Joel I. II). 
 
 [Vini..\(;f,k, grape-gatherer] IjOTZAR 
 (pi. BoTZKKiM) was a cutter (/. e. ga- ' 
 therer) of grapes at the time of the i 
 vintage, hatzir. Tiie A. V. translates \ 
 by ' gr.ipe-gatherer ' in Jer. 6. 9; 49. 9; ! 
 Obad. 5. j 
 
 [GiiAi'K-r.i.EANiNG] Oi.i.Ai.OTir, used 
 of the vintage season, judg. 8. 2; Isa. 17, 
 6 ; Jer. 49. 9 ; Obad. 5, where the A. V, 
 has 'some grapes,' but 'gleanings' in 
 the margin. 
 
 The verbal form occurs Lev. 19. 10 ; 
 Deut. 24. 21 ; Jer. 6. 9 (twice). The 
 verb lahijash is found Job 24. 6, and is 
 translated 'they gather,' but some pre- 
 fer 'they glean.' 
 
 [Win:;-i'kkss] Vkqeii (or Yeqev), 
 the general name for cavity, coop, or 
 ' hollow place ' where the grapes were 
 first brought together, then trodden, and 
 their juice collected. The A. V. renders 
 it press, wine-press, and wine-vat, and 
 once 'wine,' Deut. 16. 13. It occurs 
 Numb. iS. 27; 18. 30; Deut. 15. I4; 
 16. 13 ; Judg. 7- 25 ; 2 Kings 6. 27 ; Job 
 
 24. II; Prov. 3. 10; Isa. 5. 2; 16. 10; 
 Jer. 48. 33 ; Hos. 9. 2 ; Joel 2. 24 ; 3. 
 13; Hag. 2. 16; Zech. 14. 10. 
 
 Gath, ' a place of pressure '^where 
 grapes and olives are trodden, Judg, 6. 1 1 ; 
 Nell. 13. 15 ; Isa. 63. 2 ; Lam. i. 15 ; Joel 
 3. 13. [See also PURAII and YE(,)Eli. ] 
 
 As the name of a Philistine city, 
 * Gath,' it occurs Josh. 13. 3 ; i Sam. 
 6. 17; 21. 11; I Kings 2. 39,40. As 
 included in the names of three Hebrew 
 towns, — (i) Gath-he])her (wine-press of 
 the well). Josh. 19. 13, where Jonah was 
 born; (2) Gath-rimmon (press of the 
 pomegranate). Josh. 19. 45 ; and (3) 
 Githaim (two wine-presses), Neh. II. 33. 
 
 PuRAii, from the root, 'to break,' 
 occurs Isa. 63. 3, A. V. ' winepress ' ; 
 Hag. 2. 16, A. V. 'press,' where some 
 regard it as a denomination of measure. 
 
 [Grape-tre.vder] Durak, hoxwdah- 
 rak, to tread, signifies ' a treader,' and 
 is ap[ilied to the treader of grapes in the 
 wine-press, Neh. 13. 15; Isa. 16. lO 
 (where the A. V. reads 'treaders' in- 
 stead of ' treader ') ; Jer. 25. 30. 
 
 The verb is used in reference to tread- 
 ing grapes in Judg. 9. 27; Job 24. ii; 
 Isa. 63. 2, 3; jer.' 48. 33; Lam. i. 15; 
 Micah 6. 15. 
 
 in. 
 
 Hebrew Words for L-.avev (ferment), tiiincs Leavened (fermented), 
 
 Vl.NEGAR, AND UnLEAVENED (UNFER.MENTED) THINGS. 
 
 1. Seor, derived from a root ' to boil 
 up,' *to ferment,' denotes a substance 
 fermenting, or cajiable of producing fer- 
 mentation. In the A. V. it is trans- 
 lated 'leaven' in Exod. 12. 15; 12. 19; 
 13. 7; Lev. 2. II; and ' leavened bread ' 
 in Deut. 16. 4. 
 
 2. Khamatz, both noun and verb, 
 denoting whatever is undergoing or has 
 undergone the fermenting ])rocess. The 
 A. V. translates by ' leavened breail ' 
 in Exod. 12. 15; 13. 3; 13. 7; 23. iS; 
 Deut. 16. 3; by 'that whicli is leavened ' 
 in Exod. 12. 19 ; by ' leavened ' in Mxod. 
 12. 20; 12. 34; 12. 39; Lev. 7. 13 
 [where the Hebrew is Icklum k/iaiiiatz, 
 'bread leavenetl'J; IIos. 7.4; by 'leaven' 
 in Exod. 34. 25; Lev. 2. 11 ; 6. 17; 23. 17; 
 Amos 4. 5 ; by ' was grieved ' in Psa. 73. 
 21. Analogous words (with a different 
 pointing) are KHAMuTZ, translated 'op- 
 pressed' in La. I. 17; Kilu.MATZ, 'cruel,' 
 
 in Psa. 71. 4; KHAMATZ, 'dyed,' in Isa. 
 63. I ; and KHAMlTZ, 'clean,' in Isa. 30. 
 
 24, where something pungent is indicated. 
 
 3. Khometz, 'fermented drink,' is 
 applied to what h.as undergone the acetous 
 fermentation, and in the A. V. is trans- 
 lated 'vinegar' in Numb. 6. 3 (twice); 
 Ruth 2. 4; Psa. 69. 21; Prov. lo. 26; 
 
 25. 20. 
 
 4. Matzah, pi. Matzoth, signifies 
 'that which is sweet,' and is contrastively 
 useil to distinguish unleavened articles 
 from tliose that have undergone fer- 
 mentation. In the \. V. it is translated 
 'unleavened bre.ad ' (though tiie Hebrew 
 has the plural form) in Gen. 19. 3; 
 Exod. 12. 8; 12. 15; 12. 17; 12. 18; 
 12. 20; 13. 6; 13. 7; 23. 15 (twice); 
 29. 23; 34. iS (twice); Lev. 6. 16; 8. 
 2; 8. 26; 23. 6 (twice); Numb. 6. 15 
 (twice); 6. 17; 9. II; 28. 17; Deut. 16. 
 3; 16, 8; 16. 16 J I Sam. 28. 24; 
 
 
 *r 
 
422 
 
 APPENDIX B. 
 
 1 .' 
 
 ., ' ,- 
 
 2 Kings 23. 9; 2 Chron. 8. 13; 30. 13; 
 30. 21; Kzra 6. 22; Ezck. 45. 21. ll is 
 translated ' unleavened cake ' or ' cakes ' 
 in Nunii). 6. 19; Josh. 5. ii; Judij. 6. 
 19; 6. 20; 6. 21 (twice). It is trans- 
 lated 'unleavened' in connection with 
 
 other Hebrew words translated ' cakes,' 
 'bread,' 'wafers,' or 'fine flour,' in 
 Exod. 12. 39; 29. 2 (thrice); Lev. 2.4; 
 2. 5; 7. 12 (twice); 8. 26; Numb. 6. 
 19; I Chron. 23. 29. It is translated 
 • without leaven ' in Lev. 10. 12. 
 
 IV. 
 
 Hebrew Words translated Drunken, Drunkenness, and Drunkard. 
 
 ■ \ 
 
 ■1: 1U 
 
 I'M 
 
 1. Shakrah, 'fulness,' occurs in 
 Hag. I. 6, (//;/ ll'-shakmh, rendered in 
 the A. V. 'ye are not filled with drink'; 
 literally, ' not to fulness ' (or reple- 
 tion). 
 
 2. SilAHKAR — connected as root or 
 derivative with shakar, ' sweet drink'— 
 strictly implies, as Cjesenius states, ' to 
 drink to the full,' generally with an im- 
 plied sweetness of the article consumed, 
 whether the sweet juice of the grape or 
 other fruits. Whenever the juice had 
 fermented, or had become intoxicating 
 by drugs, this plentiful use would le.ad 
 to intoxication, and give to the verl) the 
 secondary sense of inebriation in tlie 
 tlrinker. Inebriation, hcjwcver, must not 
 be inferred u.iless the context suggests 
 such a condition. It is translated 
 'drunk,' 'drunken,' 'drunken man,' or 
 'drunkard,' in the A. V. in (jen. 9. 21; 
 Deut. 32. 42; I Sam. i. 14; 25. 36; 
 2 Sam. 1 1. 13 ; Job 12. 25 ; Psa. 107. 27 ; 
 Itov. 26. 9; Isa. 19. 14; 24. 20; 28. I; 
 28. 3; 29. 9; 49. 26; 51. 21; 63. 6; 
 Jer. 23. 9; 25. 27; 48. 26; 51. 7; 51 
 
 39; S'- 57; f"-i"i- 4- 
 Kah. 3. II ; I lab. 2. 15 
 
 'were merry' in (jcn. 
 
 21; Joel I. 5; 
 
 It is translated 
 
 43. 34; 'drink 
 
 I. [In Psa. 69. 
 
 abundantly ' in Cant. 5 
 
 12, where the A. V. gives 'drunkards,' 
 
 the Hebrew is 'drinkers oi shaki.ii:''\ 
 
 3. SiilKKi)K(fem. j//«7'/('(;;vz//), 'drunk,' 
 occurs in I Sam. l. 13; I Kings 16. 9; 
 20. 16. 
 
 4. Shikkahron, or Siiikkron, 
 'diuukemiobs,' occurs Jcr, 13. 13; Ezek. 
 
 23- 33 ; 39- 19 [where the A. V. has ' till 
 ye l)e drunken,' — literally, ' to drunken- 
 ness']. In Josh. 15. II S/iikron appears 
 as the name of a town, ' .Shicron. ' 
 
 5. Raiivah signifies 'to drink largely,' 
 ' to be filled with drink,' without the 
 reference contained in shahkar to the 
 sweetness of the liquid imbibed. In the 
 A. V. it is rendered ' made drunk ' in 
 Jer. 46. 10 and Lam. 3. 15 ; but other 
 renderings, expressive of simple abun- 
 dance, are given in Psa. 23. 5 ; 36. 8 ; 
 65. 10 ['abundantly']; 66. 12 ['wealthy']; 
 Prov. 5. 19 ['satisfy']; 7. 18; 11. 15 
 (twice); Isa. 16. Q; 34. 5 ['bathed'] ; 34. 
 7; 43. 24; 55. 10; Jer. 31. 14; 31. 25. 
 
 6. Raiivkii. — This adjective is ren- 
 dered ' drunkenness ' — margin, ' the 
 drunken' — in Deut. 29. I9, = drink-hard : 
 'watered' in Is.a. 58. 11 ; Jer. 31. 12. 
 
 7. Ri (an abbreviation of Ri:vi) is 
 rendered ' watering' in Job 37. 11. 
 
 8. Saiivaii (connected with SovEii) 
 signifies ' to suck up,' ' to soak. ' In the 
 A. V. it is rendered ' drunkard,' Deut. 
 21. 20; 'bibbers,' Prov. 23. 10 ['wine- 
 bibbers ' — sffi'ai - yayiiit ' soakers - of - 
 wine'] ; 'drunkard,' Prov. 23. 21; 'wo 
 will fill ourselves with,' Isa. 56. 12 ; 
 ' Sabeans' — margin, 'drunkards,' — Ezek. 
 23. 42 ; ' drunken ' and ' drunkards ' in 
 Nah. I. 10. 
 
 9. SHKTHl(from j^//////^?//, 'to drink') 
 is translated 'drunkenness' in Eccles. 10. 
 17, where the sense seems to require 
 some general term, such as ' carousing ' 
 or ' revelry. ' 
 
 Hebrew Words descriptive ok the Nature and Effects of 
 Intoxicating Drink. 
 
 Avfli^ sorrow. Prov. 23, 29, ' who 
 hath sorrow ? ' 
 
 /ui/ila, to swallow down. Isa. 28. 7, 
 ' they are swallowed up of wine.' 
 
 Jjo^d, deceiving, defrauding. Ilab. 
 
 1. 5, 'hetransgrcsscth by wine,' — rather, 
 'wine is a defrauder.' 
 
 JJakliu/, to burn, inflaine, Isa. 5- "> 
 'wine intlames thein. ' 
 
 //«/</«(///, to rage. Prov. 20. I, 'strong 
 
APPENDIX B. 
 
 423 
 
 has ' till 
 .Irunken- 
 [ appears 
 n.' 
 
 ; largely,' 
 hout the 
 ;- to the 
 In the 
 runk' in 
 Init other 
 )le abun- 
 
 i; 36. 8; 
 
 vealthy']; 
 i; II. 15 
 
 led'] ; 34. 
 
 ; 31- 25- 
 
 ^e is ren- 
 ;in, ' the 
 ink-hard : 
 31. 12. 
 "Rkvi) is 
 II. 
 
 SOVEII) 
 
 ' In the 
 
 I,' Deul. 
 
 o [' wine- 
 
 ikers - of - 
 
 21;* we 
 
 56. 12; 
 
 '— Ezek. 
 
 kards ' in 
 
 drink is raging'; Zech. 9. 15, 'and they 
 shall make a noise as tlirou^^h wine,' — 
 better, ' they shall raye as wine.' 
 
 Gahasli, to shake, reel. Jlt. 25. 16, 
 "and they sliall be moved.' 
 
 I/dlal, to trill, sing, shout, rave. Jer. 
 25. 16, 'and they shall t)e mail'; Jer. 51. 
 7, 'the nations are mad.' 
 
 K/ta/ii^at^, to be giddy. Psa. 107. 27, 
 * they reel to and fro. ' 
 
 KhnUah,\Q be sick (ill;. IIos. 7. 5, 'the 
 princes have made him sick.' See below. 
 
 Kliaklilitlh, redness, lividness. Prov. 
 23. 29, 'who hath redness of eyes?' 
 (livid circles round the eyes). 
 
 Khamah, inllaming heat, such as is 
 produced by poison, and symbolical of 
 rage, fury. Dent. 32, 33, ' their wine 
 is the poison of dragons'; Isa. 51. 17, 
 'the cup of his ///yj'; Isa. 51. 22, 'the 
 cup of my fury' ; Isa. 63. 6, 'I will 
 make them drunk with my aiii^er^ ; Jer. 
 25. 15, 'take the winecup of this fury ; 
 Jer. 51. 39, 'in their /wat' ; IIos. 7. 5, 
 ' the princes have made him sick with 
 lotllcs of wine ' (sliou be ' with in- 
 flainiun- heat of wine"); llab. 2. 15, 
 'that puttest thy bottle to him' (should 
 be 'pouring out thy injluiniiii^-drink'). 
 
 {k'/ianiuk occurs in the following other 
 places: — Deut. 32. 24, 'the poison of 
 serperils of the dust'; Job 6. 4, 'the 
 poison drinketh up my s]iirit'; I'.^a. 5S. 
 4, ' their poison is like the poison of a 
 serpent'; Psa. 140. 3, 'the poison of 
 adders is under their lips.'] 
 
 Ldtz, a mocker, scorner. Prov. 20. 
 I, 'wine is a mocker,' or ' scorner.' 
 
 J\/idrahniint, contentions, strifes. Prov. 
 23, 29, 'who hath contentions?' 
 
 A'lik/ias/t, serpent. Prov. 23. 32, ' it 
 biteth like a serpent. ' 
 
 A'lia, to sway to and fro, to stag- 
 {^er. Psa. 107. 27, 'and stagger'; Isa. 
 2.^ 20, 'reel to and fro' (lit. 'reeling,' 
 
 'shall reel'); Isa. 29. 9, 'they stagger, 
 but not with strong (Irink.' 
 
 Oi and hoi, woe, lamentation. Prov. 
 23. 29; Isa. 5. II ; Isa. 5. 22; Isa. 2S. 
 I ; llab. 2. 15. 
 
 Pctzahiin, wounds. Prov. 23. 29, 
 ' who hath wounds without cause ? ' 
 
 Phahrash, to pierce. Prov. 23. 32, 
 'and stingeth (pierccth) like an adder.' 
 
 Kdal, trembling. Zech. 12. 2, 'a 
 cup of trembling. ' [See tiiralah.'\ 
 
 Rosh, gall, poppy. Deut. 32. 32, 
 'grapes of gall'; Deut. 32. 32, 'venom 
 (gall) of serpents'; Psa. 69. 21, 'they 
 gave me also gall for my meat.' 
 
 Shahga;r, to go astray, to trans- 
 gress. Prov. 20. I , ' and whosoever is 
 deceived by it is not wise'; Tsa. 28. 7, 
 ' they have erred through wine ; . . . 
 the jiriest and the ])rophet have erred 
 through strong drink ; they err in 
 vision.' 
 
 S/tammah, desolation; Shemahinah, 
 astonishment. Ezek. 23. 33, ' the cup 
 of desolation and astonishment.' 
 
 Slink, to bite. Prov. 23. 32, 'at the 
 last it biteth like a serpent.' 
 
 Siiik/i, brawling, babbling. Prov. 
 23, 29, ' who hath babbling ? ' 
 
 'J'ahah, to wander, to stray. Job 
 21. 25, ' he maketh them to staggei- like 
 a druidven man'; Isa. 19. 14, ' they have 
 caused Egypt to err, . . . as a drunken 
 man staggereth in his vomit'; Isa. 28. 
 7, 'through strong drink they are out 
 of the way ; . . . they are out (jf the 
 way. ' 
 
 Tdralah, reeling, trembling. Psa. 
 60. 3, 'wine of astonishment'; Isa. 51. 
 17, 22, 'the cup of trembling.' 
 
 Tziphoni, a viper. I'rov. 23. 32, * it 
 stingeth like an adder (viper).' 
 
 YaJii^on, sorrow. Ezek. 32- 33» 
 ' thou shalt be fdled with drunkenness 
 and sorrow.' 
 
 
 vr. 
 
 -rather, 
 Isa. 5. II, 
 I, 'strong 
 
 Other Hebrew Words explained in the Notes. 
 [The figures refer to the pages of the Commentary.] 
 
 A;:;::;anoth, bowls, 165. 
 Alidani, to be red, 136, iSo. 
 Aliipli, languishing, 114. 
 AliLiz, to exult, 2UO. 
 Ahmah, weariness, sorrow, 143' 
 Ahmal, to languish, 165, 2-:6. 
 Ahra/i, to be naked, 204. 
 
 Ahsaph, to scrape toge'hcr, to gather, 
 
 52, 56. 198- 
 AInal, to hang down = to mourn, 165. 
 Alivar, to cross over, to overwhelm, 1S7. 
 ///;/, eye or fountain, 22, 65, 136, 137. 
 Allah, woiinwood, 203. 
 , Anushim, fined ones, 229. 
 
I . 
 
 424 
 
 APPENDIX B. 
 
 II 
 
 I ; I 
 
 1 
 
 In 
 
 . (' 
 
 'i 
 
 '1: 
 
 -i\i 
 
 ' r 
 
 ,» 
 
 :iJ 
 
 il 
 
 
 ' •« 
 
 
 
 it 
 
 1 
 
 
 
 1 
 
 Alci\'th, ciowii, wreatli, 169. 
 
 A-'ah, to (iesire, 54, 142. 
 
 />,i/tsar (ox vn/istv), ilosli, 135, 147. 212. 
 
 JUiUturim, yuunt; muii, 246. 
 
 J>iir, fine corn, 227. 
 
 ]!aii, lat, 212. 
 
 Jhishal, to riiien, 17. 
 
 /)'(////, a nicasuic uqnnl to 7^- gallons 
 
 ICnglisli, 9S, 102, 159. 
 /■(•(•;• (ur /i(7ii>-), a well, 48, 87, 130. 
 luleii, belly, 115. 
 
 J<r>-(il;hah (or Tcrnkhah), blessing, 1S2. 
 J^t'lhitlolli, maidens, 240. 
 Jii'i's/iiiii, wild or vile ('^rrapes), 158. 
 Jiikiiriin, firsts = rirst-ripe, 45. 
 JUlant, taste, counsel, decree, 214. 
 Boirk, ]iit, cistern, i, 130. 
 D<i/r^-ait, corn, 15, 52, 53, 56, 93, 100, 
 
 104, 106, 107, 114, 117, 132, 1S9, 202, 
 
 217, 218, 222, 227, 244, 246. 
 Dainn, blood, 22, 33, 61, C4, 65, 1 18, 
 
 176, 1 98, 206, 209. 
 Di/iiish (or dc'7'as/i), honey, whether of 
 
 bees or made from grape-juice, 20, 26, 
 
 34. 46, 52, 94, 100, 140, 141, 152- 
 Dema^ a tear, liquor, 31, 161. 
 Diialali, a cake of figs, 83, 96. 
 /->/;/, judgment, 142. 
 Dodiin, loves, 131, 150, 152. 
 Can, a garden, 178. 
 Cavatli, pride, 169. 
 Giber, a strong man, 124, 160. 
 Gorcii, the corn-th)or, 223. 
 Gitr, to carry, to assemble, 222. 
 Iliiltlam, to smite, 169. 
 Jfahriin, mountains, 228, 232. 
 Jfiiidad, exaltatio'i,vintage-blioiiting, 162. 
 Jlilliilim, songs at vintage-time, 71. 
 II ill, a measure equal to 12 pints English, 
 
 32, 46. 49- 
 Kabod, glory, 141. 
 
 Karniel, Carniel, garden, 94, 99, 162. 
 Ki-li, vessel, loS, 165. 
 Kcs:'ph, silver, 1 61. 
 K/ia<^, a sacred d'lnce = a feast, xviii, 
 
 56, 76, 98, 99, 100, 101. 
 Kliak, tlie palate, 153. 
 Khaklili, red, livid, or purple, 22, 136. 
 A'bakina/i, wisdom, 127, 131, 147. 
 Khahib (or kluililahv), milk, 21, 26, 46, 
 
 61, 68, 152, 177, 203. 
 Khamas, violence, 130. 
 Kliameth, a bottle, 14. [lu Genesis 
 
 only.] 
 Khiniiahni, for nothing, 136. 
 Khisvomoth, inventions, devices, 148. 
 K/hhik/i, a thorn, 142. 
 Kohdii, priest, 170, 209. 
 K\>plu'r, cypress shrub, 1 50. 
 Kos, a cup, 17, 118, 119, 122, IJ7, 176, 
 
 186, 1 88, 207, 241. 
 
 Lekhcni, bread, II, 14, 76, Si, 82, S3, 
 86, 88, 94, 96, 102, 104, 114, 126, 130, 
 14 8, 149, 164, 174, 214, 244. 
 
 Lua, to swallow down, 233. 
 
 Miiasar, tithe, 107. 
 
 Afa/ui!, to cut off, to dilute, 156. 
 
 Alahsliak, to draw, to continue, 147. 
 
 Mill 1)1, water, 14, 26, 29, 48, 51, 52, 74, 
 82, 83, 87, 88, 89, 94, 102, 114, 119, 
 140, 141, 156, 157, 164, 234. 
 
 I\liiis/ia/'irim, in straight lines, straightlv, 
 
 137. 154- 
 Miisqch, one wiio offers drink to another = 
 
 a cup-bearer, 'butler,' 16, 103. 
 Matzah, to suck up, 123, 176, 207. 
 IMt'khaqqac], decree, 142. 
 Mclaali, fulness, hr-^t fruits, 31, 47, 58. 
 Mclck, king, 89, 103, 108, 109, IIO, III, 
 
 112, 142, 221, 234. 
 Ml Hi, fortune, 1S2. 
 Meroi-im, bitter herbs, 45. 
 Mii^di'l, watch-tower, 158. 
 Misliroth, maceration, 'liquor,' 40. 
 Misk/c/i, time or place of drinking, a 
 
 feast, drink, 12, 82, loi, no, in, 
 
 112, 113, 160, 167, 1S6. 
 Misraq, vessel, bowl, 231, 245. 
 Moilii, ap]iointed time, season, 217. 
 A'a/is/iak, to bite, 137. 
 A'a/i/a, to plant, 8, 51, 59,67, 124, 232, 
 
 242. 
 Nalitaph, to drop down, to prophesy, 
 
 ^228, 232, 235. 
 Nahvi, a propliet, 170. 
 Nalizir, a Nazarite, 41, 43, 71, 79, 229. 
 Nakhal, a ravine, and in time of rain a 
 
 watercourse, 45, 46, 50, 51, $2, 75, 89, 
 
 127. 
 Nasck and A'csek, drink poured out as 
 
 an act of worship (translated in A. V. 
 
 'drink-offering'), 16, 32, 43, 49, 64, 
 
 92, 97. 99, loi, 118, 182, 1S6, 190, 
 
 210, 223, 226, 227. 
 Nathcr, nitre, /. c. potash, 140. 
 AV/v/ (or nez'el), bottle, skin-bag. So, 
 
 81, 82, 86, 165, 185. 
 Nini, bottle, skin-bag, 66, 68, 82. 
 jVoz/iiii, streams, 130. 
 Nub (or niiv), to cause to grow, to thrive, 
 
 206. 
 Ob (or m'), bottle, 115. 
 Oiii, affliction, 142. 
 Ch'ad, ]ierisiiing one, 143. 
 Palithdakh, vent, 1 15. 
 Paqquoth, gourds, cucumbers, 91. 
 J\it/ibiii^, meat, dainties, 21 1. 
 Pi'iiiiaiiini, corals, ' rubies ' ? 203. 
 rcri, fruit, 51, 60, 95, 106, 183,245, 247. 
 JVialimtz, to break down, to obound 
 
 with, 129 [not 'overllow']. 
 Qahbiitz, to collect, to gather, iSo. 
 
APPENDIX B. 
 
 425 
 
 Qa/ilai, to curse, 7 1. 
 
 (^>ii'i/-'ia/i, to (haw up, to coatjulate, 242. 
 
 Qii/>i'iat/i, lowest contents, dregs, 176, 
 177. 
 
 Fi'ti'i, friend, neif^hhour, 240. 
 
 Radii ph, to pursue, 159. 
 
 Rahah, to look, to desire, 136, 137. 
 
 Ralipad, to refresh, 151. 
 
 Ralak/i, smell, odoiir, 1 5 1. 
 
 Riis/iis/i, firsts = firslfruits, lOO. 
 
 Rcqakh, spiee, 154. 
 
 Riinmoii, the pomegranate, 52, 81, 154. 
 
 Rish, poverty, 143. 
 
 RiKciiiin, weighty men = princes, 142. 
 
 Riin, to overcome, 124. 
 
 Sii/tlhih, to soak, to tope, 178. 
 
 Sa/ulek, a plain, field, 62, 140, 146, 173, 
 247. 
 
 Sa/i/Mr, wages, reward, 145 (foot-note), 
 163. 
 
 Sa/ir (sour), leaven, 220. 
 
 Sii)'-'.ii/c/i, to be joyful, to make glad, to 
 cheer, 69, 125, 149, 247. 
 
 Snp/i, a bowl, 247. 
 
 Sit rim, princes, 221. 
 
 S/ia/t/.vf, to bereave, to be sterile, 248. 
 
 Slialujat, to rest, to settle, 199. 
 
 S/ia'it/iah, to drink, 9, 15, 21, 41, 43, 59, 
 60, 61, 64, 68, 70, 71, 74, 77, 78, 79, 
 80, 83, 85, 87, 88, 89, 94, 104, 106, 
 III, 113, 114, 120, 122, 127, 131, 140, 
 U2, 143. 148, 152, 160, 164, 165, 179, 
 188, 19*, 192, 207, 211, 228, 229, 231, 
 232, 236, 240, 241, 242, 243, 245, 24C. 
 
 ShcDien, oil, 96, 98, lOi, 102, lo5, 125, 
 
 244. 
 S/u'iiath, sleep, 200. 
 S/icl/iiah, the drinking, 100. 
 
 Sfiiniiaiin, teeth, 132. 
 
 Sliiiiqiii, drinkini;', 217. 
 
 Shir, a song, 165. 
 
 Shtiahlim, foxes, jackals, 152. 
 
 Shiiij, abound [not to overllow], 227. 
 
 Simkhah, gladness, pleasure, 96, 117, 
 134, 14S, 164, 
 
 Sukkotli, booths, xvii, 156. 
 
 Talima., palm tree, 153. 
 
 Taukhumiiii, consolations, 1 86. 
 
 7\rpiik/ii»i, apples, 151. 
 
 7'iipiikot/i, jierverse things, deceits, 137. 
 
 T/it-ana/i, a fig, fig tree, 52, 92, 107, 12G, 
 151, 184, 241. 
 
 Tivitah, produce (translated 'increase'), 
 47, 100. 
 
 To-,', good, spoken of the heart when 
 excited and pleased, 75, 78, 82, 86, 
 no, 148. 
 
 TzcncJ, pair, yoke, acre, 159. 
 
 Tzcniiitla/i, thirsty one, Ol, 121. 
 
 TztT'ii/ika/i, outcry, 1 60. 
 
 Yahbash, to be dried up — to perish, 226. 
 
 Yahshar, straight, upriglit, 108. 
 
 Ycviil, produce, 241. 
 
 Yilzhar, olive-and-orchard-frult (trans- 
 lated 'oil'), 52, 53, 56, 94, 100, 104, 
 106, 107, 189, 217, 218, 227, 244. 
 
 Zahahv, gold, 108. 
 
 Zahrot/i, strange women, 137. 
 
 Zait/i, olive, oliveyard, 31, 52, 67, 74, 
 81, 91, 94, 114, 128, 241. 
 
 Zixker, memorial, 224. 
 
 Zarorim, pulse, 212. 
 
 Zcmitli, fornication, 219. 
 
 Zoaphivi, sad, 'worse liking,' i.i2. 
 
 Zolai, spendthrift, waster, glutton, 57, 
 
 I thrive. 
 
 THE NEW TESTAMENT. 
 
 I. 
 
 Greek Words translated Wine, Strong Drink, and Vinegar. 
 
 Glel'Kos, sweet-wine. It occurs once : — Acts 2. 13, the disciples charged with 
 
 being ' full of it.' 
 OiNos, wine = the juice of the g' ape. It occurs thirty-two times. 
 
 Matthew. 
 9. 17 (thrice), new wine [oiiws iieos) not 
 
 to be put into old, closed skin-bags, 
 
 but into new ones. 
 [27. 34, the received Greek text has oxos, 
 
 mingled with gall, as offered to 
 
 Christ on the cro>s, and rejected ; but 
 
 several ancient codices read oiiios.'\ 
 Mark. 
 2. 22 (four times), new wine not to be 
 
 put into old, closed skin-bags, but 
 
 into new ones. 
 
 15. 23, myrrhed wine offered to Christ 
 on the cross, but rejected. 
 Luke. 
 
 I. 15, prediction that John the Baptist 
 should drink neither wine nor strung 
 drink. 
 
 5- 37> 3^ (thrice), new wine not to be put 
 into old skin-bags, but into ncwones. 
 
 7. 33, John came drinking no wine. 
 
 10. 34, the good Samaritan jioured into 
 the woun<Is of the half-killed travel- 
 ler oil and wine. 
 
 I! 
 
 1; 
 
426 
 
 APPENDIX B. 
 
 1^. 
 
 ■il 
 
 I 
 
 
 P.i; 
 
 III 
 
 ■ 
 
 M 
 
 1: 
 
 John. 
 2. 3, wine deficient at the marriage feast 
 
 at Cana. 
 2. 9, the ruler of the feast tasted tii.e wine 
 
 made from water. 
 2. lo, the practice of preseKting choice 
 
 wine (oiiios hi/os) first. 
 
 2. 10, tlie hridegroom cliari^ed with keep- 
 
 ing the clioice wine till the last. 
 
 4. 46, a reference to the place where the 
 
 water was made wine. 
 Romans. 
 14. 21, good not to drink wine when it 
 causes a brother to stumble. 
 
 El'HKSIANS. 
 
 5. 18, not to be drunk (surcharged) with 
 
 wine, in wliich is dissoluteness. 
 I Timothy. 
 
 3. 8, deacons not to be given to much 
 
 wine {oiitd polio). 
 
 5. 23, Timothy to use a little wine (oligo 
 
 oiiiJ) medicinally. 
 TniTs. 
 2. 3, the older women not to be given to 
 much wine. 
 
 Revelation. 
 
 6. 6, the growing wine. 
 
 14. 8, Babylon's wine of the wrat'- (heat) 
 
 ol her fornication. 
 14. 10, the wine of the wrath of God. 
 
 16. 19, the cup of the wine of tlie Divine 
 wrath. 
 
 17. 2, Uabylon making the people d'-unk 
 
 with the wine of her fornication. 
 
 18. 3, Babylon's wine of the wrath (heat) 
 
 of her fornication. 
 
 18. 13, with footl and luxuries. 
 
 19. 15, the w/«t'-i)ress. 
 
 [In various texts oinos is understood, 
 though not actually written. This is 
 noticeably the case in Luke 5. 39, where 
 it is thrice implied in conjunction with 
 the adjectives ' old' and ' new.'] 
 
 Of compounds into which the word 
 oixos enters we have the following : — 
 
 Oiiiopotccs, a wine-drinker, one ad- 
 dicted to wine, Matt. 11. 19, and Luke 
 
 1- 34. 
 
 Paroinos, near to wine, a wine-guest, 
 present at vvine-partics, I Tim. 3. 3, and 
 Titus I. 7. 
 
 Oinophlu^kiis, ' to excesses of wine,' 
 not indulged in by Christians, I Pet. 4. 2. 
 
 SiKERA, strong drink, occurs once — Luke i. 25, in the angel's prediction con- 
 cerning John the Baptist's abstinence from wine and strong drink. 
 
 (Jxos, sour wine {oinos, 'wine,' understood) =: ^'inegar, occurs Matt. 27. 28; 
 Mark 15. 36; Luke 23. 36; John 19. 29. 30, — all referring to the vinegar presented 
 to Jesus on the cross, and received by Him because unmixed with any stupefying 
 wine or other drug. 
 
 11. 
 
 Greek Words translated Vine, Vineyard, Fruit of the Vine, Grapes, 
 
 AND Clusters. 
 I. Ampelos, vine, occurs in the following connections :— 
 
 Matthew. 
 26. 29, ' fruit of the vine.' 
 
 Mark. 
 14. 25, 'fruit of the vine.' 
 
 Luke. 
 22. 18, ' fruit of the vine.' 
 
 John. 
 ' I am the true vine.' 
 ' abide in the vine. ' 
 
 IS- 
 IS- 
 
 James. 
 3. 12, ' can a vine bear figs ? ' 
 
 Revelation. 
 14. 8, ' clusters of the vine of the earth.' 
 
 ■ I 
 
 2. Ampelona, vineyaid, occurs — 
 Matthew. 
 
 20. 14, 17, 'labourers into his vineyard.' 
 
 21. 28, ' go work to-day in my vineyard.' 
 21. 2)h ''I certain man planted a vine- 
 yard. ' 
 
 Mark. 
 
 12. I, ' a certain man planted a vine- 
 yard.' 
 
 Luke. 
 
 13. 0, ' a fig ':ree planted in hisvineyard.' 
 
 20. 9, ' a certain man planted a vine- 
 yard.' 
 
 I Corinthians. 
 
 9. 7, 'who planteth a vineyard, and 
 eateth not the fruit of it ? ' 
 
 \Ampclourgos, vine-worker, occurs 
 Luke 13. 7, and is translated 'the 
 dresser of his vineyard. 'J 
 
 1,1 t 
 
APPENDIX B. 
 
 427 
 
 3. To geneemata tees ampelou, ' the of^^^pring of the vine,' occurs Matt. 26. 29; 
 Mark 14. 25 ; Luke 22. 18, and ia in each place translated ' the fruit of the vine' 
 
 4. Staphulee, 'grapes,' used as a collective term, and translated ' grapes ' in — 
 
 Matthew. Luke. 
 
 6. 16, 'neither do men gather grapes j 6. 44, 'nor of a bramble-bush do tliey 
 from thorns.' | gather grapes. ' 
 
 Revelation. 
 14. 18, 'the grapes are fully ripe' (pi. staphiilai). 
 
 5. BoTRUS, ' a cluster,' occurs Rev. 14, 8, 'gather the clusters' ((5<7/;7/«7j). 
 
 in. 
 
 Greek Words translated Lkaven, Unleavened Bread, Drunkenness, 
 Dkgnkakij, Drink, Temperance, Sober. 
 
 I. Zumee, leaven, that which causes ermentation. It occurs nine times. 
 
 Matthew. 
 13. 13, the kingdom of heaven compared 
 
 to leaven. 
 16. 6, the leaven of the Phari'sces and 
 
 Sadducees to be avoi<led. 
 16. 12, the false teaching of the Pharisees 
 
 and Sadducees compared to leaven. 
 Mark. 
 8. 15, the leaven of the Pharii>£es and 
 
 Herodians to be shunned. 
 Luke. 
 12. I, the leaven of the Pharisees de- 
 scribed as hypocrisy. 
 
 21, the kingdom of heaven like to 
 
 hidden leaven. 
 
 U- 
 
 I Corinthians. 
 
 6, a little leaven leavens the whole 
 lump. 
 
 7, the old leaven to be purged out. 
 
 8, the Lord's Supper to be kept, not 
 with the old leaven, the leaven of 
 malice and wickedness. 
 
 Galatians. 
 
 9, a little leaven leavens the whole 
 lump. 
 
 The verbal form of this word appears 
 in Matt. 13. 33; Luke 13. 21; i Cor. 5. 
 6; and Gal. 5. 9. 
 
 5- 
 
 2. AzUMA, translated 'unleavened bread,' properly 'unleavened things,' occurs 
 
 iH- 
 
 Matthew. f Acts. 
 
 26. 17, 'the feast of unleavened bread ' 20. 6, the days of unleavened bread 
 
 (things). 
 
 Mark. 
 
 (things). 
 
 I Corinthians. 
 
 14. 21, the first day of unleavened bread 5. 8, the unleavened bread (things) of 
 
 (things^ 
 
 Luke. 
 22. 7, the day of unleavened bread 
 (things). 
 
 sincerity and truth. 
 ' Unleavened,' as a verb, occurs i Cor. 
 5- 7. 
 
 3. Methee, drunkenness, strictly signifies fulness of drink, and only implies 
 inebriation when connected with the use of an intoxicating article. It occurs in 
 Luke 21. 33; Rom. 13. 13 (plural); Ga). 5. 21 (plural). 
 
 4. Methuon, one drunk, or filled full, occurs Matt. 24. 49 (plural). 
 
 5. Methuosos, drunkard, a hard and deep drinker, occurs I Cor. 5. II, and 6. 
 ID (plural). 
 
 6. Methuo, to be drunk, or fiUtd to the full; and Metuusko, to make drunk, 
 or ' burcliarg^ 1, ' occur — 
 
 ' 
 
428 
 
 APPENDIX B. 
 
 J'' •? 
 
 I.IKE. 
 12. 45, 'and to be drunken' (mclhiisL)- 
 iiicitos). 
 
 John. 
 2. lo, • and when 'lu-n iiavc well drunk' 
 ( /ut/iiisl/wsi). 
 
 Acts. 
 2. 15, 'these arc not drunken' {mcthu- 
 oiisin). 
 
 I Corinthians. 
 II. 21, 'and another is drunken' {inc- 
 t/iiiei, filled-out). 
 
 I Thkssalonians. 
 5. 7, 'they tliat be drunken {mr'/iu:,- 
 konitiioi) are tirunken {iiuihuouiii:) 
 in the night.' 
 
 Revelation. 
 17. 2, 'and the inhabitants of the earth 
 
 have i)ecn made drunk ' (,)/!i//iiii- 
 
 l/hr.uiii). 
 17. 6, '(h-unken (w/rM/zi^/Aw;/ =: ijorgcd) 
 
 with the blood of the saints.' 
 
 7. Enkrateia, temperance, self-restraint of the passions. 
 
 Acts. 
 
 24. 25, 'and as he reasoned of righteous- 
 ness, temperance.' 
 
 Galatians. 
 
 5. 22, 23, 'but the fruit of the Spirit is 
 . . . tempcrnnce.' 
 
 2 Peter. 
 I. 6, 'and to knowledge (add) tem- 
 perance.' 
 [The verbal form, culn-aktiomai, occurs 
 I Cor. 9. 25, 'and every man that 
 striveth for the mastery is temperate 
 (restrains himsi f) in all things.' 
 
 The adjective atkratee is rendered 'sober' in Titus i. 8. 
 
 S. Neepho, sober (abstinent). 
 
 I Thessalonians. 
 5, 6, ' let us watch and be sober.' 
 5. 8, 'let us who are of the day be sober.' 
 
 1 Timothy, 
 
 3. 2, let him (the bishop) be vigilant 
 (abstinent). 
 
 3. II, let them (deacons' wives) be sober, 
 
 2 Timothy. 
 
 4. 5, 'but 7ra/f// thou.' 
 
 Titus. 
 2. 2 (of aged men), ' sober,' 
 
 I Peter. 
 I. 13, 'be sober.' 
 
 4. 7, ' be ye therefore sober (sober- 
 
 minded), and watch unto prayer.' 
 
 5. 8, 'be sober.' 
 
 [The word sophron and its connections, 
 signifying 'sober-minded,' are translated 
 'solder,' 'soberly,' in the following jias- 
 sages : — Acts 26. 25; Rom. 12. 3; 
 2 Cor. 5. 13; I Tim. 2. 9; i Tim. 2. 15; 
 I Tim. 3. 2; Titus 2. 4, 12; i Pet. 4. 
 7. In Titus 2. 2 the translation is 
 ' temperate,' and in ver. 8 it is ' sober- 
 minded ' — the form that should have 
 been uniformly employed.] 
 
 IV. 
 
 Other New Testament Greek Terms explained in the Notes. 
 
 Adcelosy immediately, 334. 
 Adohimos, unapproved, rejected, 334. 
 Adiinalos, one who is unable, 327, 
 A;^dpcc, love, love- feast, 339, 348. 
 ^l^viiizfliiiai, to struggle, to contend, 333. 
 Aiphuidios, unforeseen, 299. 
 Aischrokerdccsy eager ibr unjust gain, 368, 
 Ahataschctos, uncoercible, 38 1. 
 ALvt/ieia, truth, 328. 
 Alcethinos, true, real, 310, 
 Aleuron, fine meal, flour, 269. 
 Aviphoteros, both, 265, 293. 
 Audiiopos, a man, 267, 303, 324. 
 Aiiikciiuj, a bucket, 309. 
 
 Aittko, to draw out, 3' \ 
 Apcclw, to hold off, to abstain, 366. 
 Aphorinee, a means, occasion, 348. 
 Apollwni, to destroy, 265, 289. 
 Apivskopos, not a cause of stumbling, 337. 
 Arcliitrikliiios, the chief guest, president, 
 
 302. 
 Artos, bread, a loaf, 295. 
 Askeo, to work up, to exercise, 317. 
 Askos, a skin-bag, a bottle, 265,289, 293. 
 Asotia, dissoluteness, 352. 
 Asthcneeiiia, weakness, scruple, 317. 
 Astkciuia, weakness, 372. 
 Ballo, to place, to put, to cast, 265,289, 293. 
 
APPENDIX B. 
 
 429 
 
 Bared, to Ije wciylity {passive, weighed 
 
 clcnvn), 299. 
 I<anau>, to be heavy or dull, 299. 
 Ihviiia, food, 323, 370. 
 Jlivsis, food, 323. 
 C/ii>/u; gall, 2S7. 
 
 Cliorco, to yive place, to hold, 302. 
 C/inioi/iai, to use, 37 1 (c/iiv). 
 C/trc'cslotcivs, better, 294. 
 Daiinonioii, a demon, 267. 
 De/piiou, chief meal, sujiper, 338. 
 Diucldaiazo, to jeer outright, 312. 
 J'>;ak(>iios, a servant, 302. 
 Duiiriiio, to discriminate, to be in doubt 
 
 of, 326. 
 Didac/icc, teaching, what is taught, 272. 
 Dikaioo, to treat as rigiiteous, tu show to 
 
 be rigiitecjus, 295. 
 T>iki7w.% righteously, 345. 
 JJioko, to follow after, to pursue, 324. 
 Dipsao, (.0 thirst, 275. 
 Dokimos, ai)proved, accepted, 324. 
 Doula^ir^t ', to lead as a slave is led, 334. 
 Doulcuo, to enslave, 332. 
 Doitloo, to be enslaved to, devoted to, 37S. 
 Duo, two, 302. 
 
 Echo, tr have, to hold, 302, 309. 
 Eido, to see, to know, 302. 
 EiJjs, form, aspect, 366. 
 I'Jltkrincia, sincerity, 328. 
 Ekchco, to pour out, to spill, 265, 289, 
 
 293- 
 
 EkitccpJio, to return to a sober state, to 
 awake, 345. 
 
 Ekpt'irau, strongly to tempt, 261. 
 
 Elaion, oil, 297. 
 
 Elasson, inferior, worse, 303. 
 
 Elctitheria, liberty, 348, 
 
 Eiitliusnccsis, device, 31 5' 
 
 Epicikcs, gentleness, forbearance, 355. 
 
 Epitdco, to complete, to perfect, 347. 
 
 Est hid, to eat, 266, 274, 295, 296, 299, 
 298 [phage], 338 iphagein). 
 
 Eua res tos, well pleasing, acceptable, 324. 
 
 Eticharisteu, to give thanks, 276. 
 
 Eiichce, a vow, 315, 316. 
 
 Eiiphraiiid, to make glad, 298, 
 
 Euscheeiiieiios, becomingly, 322. 
 
 Exesli, is possible, (1.1 a moral sense) 
 what it is possible to do with a good 
 conscience, 330. 
 
 Exousiazo, to have power over (passive, 
 to be subject to), 330. 
 
 Georgos, a worker of the ground, agricul- 
 turist, 274, 290. 
 
 Greegonv, to be wakeful, to watch, 360. 
 
 I/at^iGsiniee, holiness, 347. 
 
 Jlcemera, day, 276, 312, 360. 
 
 /[ekastos, each one, 338. 
 
 JfOni, hour, 372. 
 
 Ilosakis, as often, 343. 
 
 Ifiidur, water, 266, 2S9, 302. 
 Hudrios, of water, 302. 
 Jludropeteo, to be a water-drinker, 302. 
 Iliipodeigma, a jiattcni, 3S4. 
 Iliipogmminos, a writing-copy, example, 
 
 Iliipolambaiw, to take up, to imagine, 
 
 312. 
 Hiipopiazd, to press or strike under, 334. 
 //itssi'ipos, hy.sso]-), 311. 
 I/iis/ereo, to fail, to run short, 301. 
 Jakvb, Jacob, 309. 
 Idios, one's own, 33S. 
 Kaiiios, new, sujierior, 276. 
 Kiikos, evil, 324, 375, 381. 
 Kalamos, a cane, a reed, 288, 291. 
 Kaleo, to call, to invite, 301. 
 Kidos, beautiful, good, choice, 303, 3S2, 
 A'aita, Caiia, 301. 
 Katakrino, to condemn, 326, 
 Kdlaluu, to dissolve, to demolish, 324. 
 Kdtharos, pure, 324. 
 Keiomai, to lie {passive, to be placed), 
 
 311. 
 
 KieNees, a thief, 360. 
 
 Komos, revelry, 322, 349. 
 
 Kraipalec, seizure, debauch, 299. 
 
 Kna>, llesh (dead), 324. 
 
 Ktisis, creature, ordinance, 383. 
 
 Ktisina, created thing, 370. 
 
 Kitriakos, of the Lord, 330. 
 
 LaiiiliaiiO, to take, 300. 
 
 Leenos, (wine-) press, 273. 
 
 /<,V(', to say, to speak, 312. 
 
 Lithinos, of stone, 302. 
 
 Malakce, malady, illness, 263. 
 
 A/estou, to fdl, 312. 
 
 Mttreetees, a measure, 302. 
 
 Aligituini, to mix, to mingle, 287. 
 
 Afikros, little, 328. 
 
 Moltismos, defilement, 347. 
 
 J\/onos, alone, only, 266. 
 
 Neos, new, young, 265, 289, 293, 37S 
 
 {iieas). 
 NoDios, law, 34S. 
 Aosos, sickness, disease, 263. 
 Nux, night, 360 {iiukios). 
 Oikodespotces, master of the house, 273. 
 Oligos, little, 371. 
 Oudeis, no one, 294. 
 Paideud, to train up, to discipline, 378. 
 Palaios, old, 265, 289, 293, 294. 
 Paradidoiiii, to ileliver, to betray, 343. 
 Pas, all, 290, 295, 303, 330, 332, ii2,> 
 
 347, 348, 366, 375- 
 Pateer, lather, 276. 
 Peegee, a spring, 309. 
 Peiiiad, to hunger, 339. 
 Peimsnion, state of trial, temptation, 264. 
 Peritilheeini, to place round, 291, 311. 
 Phagos, an eater, a glutton, 267. 
 
u 
 
 i' 
 
 430 
 
 APPENDIX B. 
 
 il! 
 
 Hh 
 
 f/irrii, to bear, to carry, 302 (ivftenkan). 
 P/ii/itri^iina, love of money, 375. 
 JVinii^iHos, enclosure, fence, 273, 290. 
 J'/i)r,nr, a well. 309. 
 riiiiplccmi, to fill, 311 (plcesantes). 
 Piin'i, to drink, 266, 274, 276, 290, 291, 
 
 292, 294, 295, 296, 298, 299, 343. 
 Puvroo, to fill u]i, 353. 
 Piii'Uina, spirit, 353. 
 J'oiiu, to do, 343. 
 Poltis, much, 368, 37S. 
 J\<jhi'ivs\ evil, 264, 366. 
 Pt's/'s, drink, 357. 
 Pi'/ivrioft, a drinking-vesscl, a cup, 266, 
 
 275, 289, 290, 300, 343. 
 P(>//s, drink, 323. 
 Poii:o, to give to diink, 275. 
 Prolambano, to take first, to snatch up, 
 
 338. 
 Prosecho, to give to, he addicted to, 368. 
 Pioskomina, a stumbling, a cause of 
 
 stumbling, 322, 324. 
 Psucliros, cold, 266. 
 Pitkiios, fre(iuent, 372. 
 J''n>\vs, a tower, 274. 
 P/ii\Xiiuini, to rend, to burst, 2G5, 2S9, 
 
 293- 
 P/uzUy a root, 375. 
 Harx, flesh, 346, 348. 
 
 SatoH (pi. safa), a measure ^ 7^ English 
 gallons, 2^7. 
 
 SLviiidlizo, to ensnare, to cause to trans- 
 gress. '•'^3. 
 
 Skoittialoii^ a snare, a means of trans- 
 gression, 273, 322. 
 
 Ski'i/os, a vessel, 31 1. 
 
 Smiiniizi'), Ui mingle with myrih, 291. 
 
 S,'i)na, body, 3;,4. 
 
 Sc/i/iiti, wisdom, 295. 
 
 SpoHi^vit, a sponge, 288, 291, 311. 
 
 Stomaihou, stomach, 372. 
 
 Stuliar, Sycliar, 308. 
 
 Siiiiiphcrd, to hold together, to !)e of 
 advantage, 330. 
 
 Suntphcron, advantage, benefit. 
 
 Suiitiviro, to watch over, to hold together, 
 to preserve, 265, 293. 
 
 Tcchnce, art, 315. 
 
 Tichuon, child, 295. 
 
 Tee red, to watch over, to preserve, 303. 
 
 Teleiop, to fulfil, 3 1 1. 
 
 T/ielo, to wish, 294. 
 
 T/ieos, God, 290. 
 
 'J is, a certain one, 339. 
 
 7'it/ieeiiii, to place, to set, 303. 
 
 Treis, three, 302, 
 
 Tritos, third, 312. 
 
 Tru^v, to craunch, to cat, 274. 
 
 Mil; 
 
APPENDIX C. 
 
 The Arri.iCATioN nv ' Vayin ' and 'Oinos' to thk l-nfermf.ntf.i-) jficr. 
 
 OF THE C.KAPE. 
 
 Those wlio arc cncjcr to array the Scriptures in opposition to the Temperance 
 cause, citlier avowetliy or tacitly reason thus : — " Tiie juice of the f,'rapo wiicn 
 called wine was always fermented, and, heiuLj fermented, was always intoxicatinj;." 
 This can only mean that the Ilebresv j-'n'''^ and the Orcek o/ih>s were always used 
 to desii;nate the juice of the grajic in a fermented state ; and that being .so, it was of 
 necessity possessed of an alcoholic and '"^' xicating quality. But to sustain these 
 assumptions it would be requisite for their ." hors to offer a body of evidence more 
 voluminous than they have ever attempted to collect, and utterly beyond their 
 power to adduce. They would need tc make it probable (at least) thrt wherever 
 .tKo'-?>rrM-.f. iccvw, ii> alVancievit lilf i .ire, a icrment •. and intoxicatinj; suij^tance 
 is denoted ; and no sach probability could be estalihshed, even were the stupendous 
 research demanded for the undertaking to b'^ forthcoming. On the contrary, both 
 members of the proj.osition can be d''jro\cii, and a single example in disproof 
 would suffice to destroy the theory, which needs for its special purpose a rule 
 without an exception. 
 
 1. Taking the second assumption first, it is demonstrable //uif CT'cn if all the 
 ancient 7vines ivere fermented, they were not all intoxicating. I'o suppose that a 
 fermented article intist be intoxicating is an obvious fallacy, in sight of the familiar 
 fact that though nearly all the bread we cat is fermented not a particle is inebriating, 
 and that the greatest bread-eater is never known to be in the slightest degree drunk. 
 The explanation is simple: the alcohol formed in ilie dough (by the action of the 
 yeast on the sugar of the flour) is expelled in the baking; and when it is known 
 that a large class of ancient wines were boiled and reduced to a jelly stiue, the 
 conclusion in regard to their non-alcoholic state is clear to any but the most 
 prejudiced mind. When it is also known that the custom of filtering away the gluten 
 of grape-juice was common, in order to break its strength, and that wine was mixed 
 with two, three, and even fourtimes its own bulk of water, the result of fermentation 
 must have been to provide (as in ginger beer) a liquid practically unlike what is 
 conceived of when mention is made of an 'intoxicating drink.' It is, tliercfori, a 
 hasty and entirely erroneous conclusion, that even fermented grape-juice must have 
 been consumed in the form of an alcoholic and inebriating fluid. 
 
 2. I5ut it is no less rash and fallacious to maintain hat the Wchv&vf yayin and 
 oinos were employed to distinguish fermented grape-juice from the grape-juice in an 
 unfermented state. 
 
 (i) This hypothesis is invested with much antecedent unlikelihood, from the 
 absence of any corresponding term, either Hebrew or Greek, for unfermented 
 grape-juice. The Hebrev;, it is true, has a/isis, and the Greek gleukos ; but a sis 
 is first applied to the juice of pomegranates, and seems to be a poetical expression 
 for the juice of fruit newly expressed, and doubtless unfermented, but not distin- 
 guished as such by the name bestowed on it. (See Prel. Dis., xxiii ; Notes, 154, 
 228, 232; and Appendix B, 416.) Gleukos is properly an adjective signifying 'sweet,' 
 and oinos is always implied, so that gleukos is oinos in a certain condition, — one of 
 
I: ( 
 
 432 
 
 APPENDIX C. 
 
 if^ 
 
 !■ 
 
 ^■i 
 
 ■I , 
 
 li! i( ''< 
 
 r 
 
 I 
 
 i Ida 
 m 
 
 : I. S I 
 
 great swcev.-.ess, frequently but not necessarily free from fermentation. (Sec Frel. 
 Dis., xxiii, xxxvi; Notes, 116, 312 — 314, 378; and Appendix R.) 
 
 (2) If appeal is made to etymology, tlie balance of evidence as to yayin strongly 
 supports the view that that term was applied to grape-juice, without any reference, 
 direct or indirect, to the process of fermentation. As to o/>ios — its derivation from 
 rayiu, — the most probable of all the conjectures on that head would disengage it 
 in a similar manner from any necessary connection with the fermentative action 
 and its results. 
 
 (3) When we inquire into the actual usage of these words we shall sec how 
 I'.nfounded is the theory that limits the sense of both to the fermented juice of the 
 grape. 
 
 (a) Yayin. — Though j>'(7y/;/ occurs 141 times in the Old Testament, the context, 
 in a great majority of cases, does not furnish an indication as to its condition, 
 whether fermented or otherwise. The first time the name occurs (Gen. ix. 21) it is 
 applied to grape-juice which had fermented ; but it is most probable that Noah 
 •was ignorant of the fact; and who supposes that whatever appellation he gave the 
 expressed juice would have respect to its inebriating quality? In the case 
 where Jacob brings wine to Isaac, the nature of the^'(7i7'« is not hinted at, but the 
 Jewish commentator refers to it as wine tliat had been ' reserved in its grapes ' 
 since the Creation — a proof that he did not consider either yayin, or the Chaldee 
 equivalent, khamar, limited to a fermented liquid. The same usage recurs in the 
 Targum paraphrase of Cant. viii. 2, where the righteous are promised the blessing 
 of ' drinking old wine stored up in its grapes ' since the commencement of the 
 Creation or present dispensation. Baal Hatturim refers to ' wine in the grapes ' at 
 Pentecost ; and on Deut. xxii. 14, 'the pure blood of the grape,' the Targumists 
 dwell on the quantity of red wine which should be drawn out from one grape- 
 cluster. In the prophecy of Jacob, Gen. xlix. 11, we have — 
 
 " He sh.ill wash his garments in wine. 
 And (shall wash) his cluthcs in the blood of grapes"; 
 
 where the genius of Hebrew poetry requires that ' wine ' (yayin) in the first line shall 
 be considered to answer in sense to 'blood of grapes' in the second line. In Deut. 
 xxviii. 39, 'thou shalt plant vineyards, and dress (them), but i\\c yayin thou shalt 
 not drink, and shalt not gather,' the allusion to 'gathering' is most probably to 
 vavin as wine in the grapes, and hence as used collectively for the grapes ; and in 
 Jer. xl. 10, 12, gathering yayin is, beyond all doubt, spoken of the grapes in 
 which, as in natural bottles, \.\yQ yayin is contained. In Isa. xvi. 10, 'the treaders 
 shall tread (out) no wine in their presses'; and Jer. xlviii. 33, ' I have caused wine 
 to fail from the winepresses : none shall tread with shouting,' the only question 
 in doubt can be whether the reference is to the grapes holding the wine, or to the 
 wine as flowing from the grapes : no one can pretend that the term is applied to 
 the fermented juice of the grape. In Psa. civ. 15, the yayin which 'makes glad 
 the heart of man ' is classed with products of the earth, to whose natural properties 
 tlie Psalmist alludes as indicating the grace and power of the Creator. The con- 
 nection of vayin with milk (Cant. v. I ; Isa. Iv. i) brings before tlie mind a rural 
 image of fresh-pressed juice drunk with fresh-drawn milk ; and in Lam. ii. 12, the 
 plaint of the children — ' where is corn and wine ?' — is most naturally construed as 
 pointing to a famine of the fruits of the earth, including the fruit of the vine in its 
 vintage state. 
 
 (b) OiNOS. — As the Greek translations of the Hebrew Bible nearly uniformly 
 render iw/Zw by oinos, all the above considerations in favour oi yayin as embracing 
 
Ari'ENDIX C. 
 
 433 
 
 cc 
 
 Prel. 
 
 strongly 
 :ferencc, 
 ion from 
 ;ngage it 
 e action 
 
 sec how 
 ;c of the 
 
 context, 
 ondition, 
 :. 2 1 ) it is 
 lat Noah 
 gave the 
 the case 
 ;, but the 
 5 grapes' 
 ; Chaldee 
 urs in the 
 e blessing 
 :nt of the 
 grapes ' at 
 rargumists 
 .ne grape- 
 
 t line shall 
 In Deut. 
 thou shalt 
 i-obably to 
 ; and in 
 grapes in 
 ic treaders 
 luscd wine 
 y question 
 or to the 
 applied to 
 lakes glad 
 properties 
 The con- 
 ind a rural 
 ii, 12, the 
 )nstrued as 
 vine in its 
 
 uniformly 
 embracing 
 
 unfermented grape-juice apply also to oinos. In Deut. xxxii. 14, also, the Lxx. 
 renders ' the pure (foaming) bloov.L of the grape' by ' and the blood of the grape 
 he drank — wine.' The peculiar use ol yayin for the grape, as containing vine- 
 juice, is paralleled by the words of Nymphodorus, who speaks of Drimacus as 
 'taking wine from the fields.' (See p. 198 of the Notey.) Among otherargu- 
 raents against identifying oinos with fermented grape-juice (beyond those of its 
 derivation from yayin, and the undoubted use of glcukos to signify unfermented 
 wine), the following may be stated : — 
 
 (i.) The intimate relation between oinos and words used for describing the vine 
 and its appurtenances. The most ancient name for ' vine ' was oince or oitta ; and long 
 after ampelos had become the common name for vine, oina retairod its place in 
 poetry. Euripides has both oiita (vine) and oinantha (vine-shoot or blossom). To 
 this category belong oiuopcdce (vineyard), oinaron (vine-leaf), oinaris (vine-tendril 
 or branch), oinophiitos (planted with the vine), oinotron (vine-prop), and many 
 others. That there is a common etymological relation between these words and 
 oiit-os cannot be doubted ; and the fact of that relation is subversive of the theory 
 that oinos implies the idea of the ' fermenting ' process. 
 
 (ii. ) There are a great variety of passages in which wine is spoken of as produced 
 within the grape and the cluster. Pindar describes wine as the ' child of the vine' 
 {anipeloH pais), ii^schylus ('Agam. ' 970) describes Zeus as bringing wine (£7/'y/<7«) 
 ' from the green grape,' which F. A. Paley (in his admirable edition of that poet) 
 notices as an allusion to the divine action in bringing the grape-juice to maturity at 
 the vintage. 
 
 Euripides ('Phcenix.' 230) refers to a particular vine which distilled 'daily 
 nectar — a fruitful cluster'; and the learned editor illustrates this by the tradition 
 that a cluster of this vine ripened every day, and supplied the daily libation of 
 wine for Bacchus. 
 
 Anacreon (Ode 49) speaks of the einos as ' ofi'spring of the vine' (gonon 
 aaipcL'n), and as 'imprisoned {pipedccnicnon) in fu.it upon tlie branches'; and he 
 sings (Ode 51) of the treaders ' letting loose the wine,' — where tlie poetical imagery 
 refers not, as some one has said, to the grape-juice as only figuratively wine, Ijut to 
 literal wine, as first imprisoned, and tlien gaining its freedom ; — else the whole 
 beauty of the figure disappears. 
 
 Nonnos, in his ' Bacchanal Songs ' refers (xii. 42) to the grape-bunch (holms) 
 as the wine-producer [oinoto.'con) ; and he describes the vineyard ns flushing red 
 with the wine to which it thus gives birth. 
 
 (iii.) The juice of the grape at the time of pressure is distinctly denominated oinos. 
 
 Paplas, a Christian bishop who lived at the close of the apostolic age, relates 
 an extravagant current predietion of a time when the vine siiould grow to a won- 
 urous size ; and each grape should yield, when pressed, twenty-five measures of 
 wme — oiNON. (See Notes, p. 276.) 
 
 Prochis, the Platonist philosopher, who lived in tlie fifih century, and annotated 
 the ' Works and Days' of Hesiod, has a note on line 611, the purport of which is 
 to explain that after the grape-bunches have been exposed ten days ;o the sun, 
 and then kept ter days in the shade, the third process was to trcr.d them and 
 squeeze out the wine — kai triton oiitos epitoiin ekthliiwntes ton oinon. 
 
 A careful search through classical literature would, no doubt, bring to light 
 numerous passages where oinos was applied to the juice of the grape before its 
 fermentation was possible ; but the foregoing remarks will be sufficient to indicate 
 the fallacy of the contrary assumption. The extract from Proclus is in itself 
 perfectly conclusive. 
 
 
 :! 
 
 ; 
 
 " ,, 
 
 SF 
 
 , 
 
INDEX. 
 
 [Tne Roman numerals (i, ii, iii, etc.) refer to the paging; down to the end of tlie 
 rreliminary Dissertation; the common numerals (i, 2, 3, etc.) refer to the 
 paging of the Notes and the rest of the work.] 
 
 M]- 
 
 1 
 
 9,- 
 
 : i 
 
 .it 
 
 '1 6 
 
 :i SI i! 
 
 Aaron — he, his sons, and successors for- 
 bidden to use wine and strong drink 
 during their ministrations, 36. Re- 
 ferences to this law by J(jsepiuis, 209, 
 364 ; and liy Philo, 210, 364. 
 
 Abbreviations — marks of, employed, 
 xlviii. 
 
 A'Ueckett, Sir W. — lines by, under the 
 motto, /;/ V/'fio Falsi/as, 146, 
 
 Aben Ezra— on the use of vinejj;ar, 77. 
 His allusion to Belsiiazzar's feast, 214. 
 
 Abil) — the Hebrew civil month (identical 
 with the ecclesiastical month Nisan), 
 and corresponding to part of our 
 March and April, 31, 
 
 Abigail — her gifts to David, S2. 
 
 Abimelech — cursed by the Shechemites 
 when feasting, 71. 
 
 Abraham — his defeat of the confederate 
 kings, II. Met by Melchizedek, 11. 
 Entertains angels, 12. Sends forth 
 Hagar and Islnnael, 14. Dispute of 
 his servants with Abimelech's al)out a 
 well, 14. Progenitor of the Kechab- 
 ites, 192. 
 
 Absalom — his plot against Amnon, 86. 
 
 Absinthe — its nature and where manu- 
 factured, 390 (also foot-note). 
 
 Abstainers, eminent, in ancient times — 
 Nazarites, 44, 203. Samson, 72. 
 Samuel, 79. Rechabites, 192. Daniel, 
 213, Therapeuta', 257. Joiin the 
 Baptist, 267, 292. Timothy, 272 — 274. 
 
 Ahstemicc — who were so styled, and why, 
 
 369- 
 Abstinence from intoxicating drink — 
 falsely charged with asceticism, xi. A 
 law of Paradise, 7. Practised by the 
 Israelites in the desert, 60. Divinely 
 sanctioned as a safeguard against sin, 
 38, 44, 320, 347. Conducive to health 
 and strength, 72, 175, 203, 213. A 
 (;uarantec of sobriety, 80. Conducive 
 
 to mental clearness and vigour, 143. 
 A doctrine of anticpiity, 192, 252. A 
 powerful instrument of Christian use- 
 fulness, 263. Of great importance to 
 the sober, 264. A means of moral 
 development, 271, 296. A noble form 
 of Cliristian self-denial, 272. A mani- 
 festation of true temperance, 316-7, 
 388. 
 
 Abulwalid — on (jiihaath, 176. 
 
 Abuse of God's bounties — wherein it 
 consists, 16. How associateil v/ith the 
 manufacture of intoxicating drinks, 370. 
 
 Abyssinian Church — its u.se of raisin 
 wine at the Lord's Supper, 277, 282. 
 
 Achilles Tatius — Greek legend related 
 by, 181. 
 
 Achliio and Achltis — their supposed 
 connection with khaklili, 23. 
 
 Adam and Eve — in paradise, 5, 6, 7. 
 
 Adaui -' Book of Adam ' cpioted, 160. 
 
 Adinuimon (Adynamon) — an unintoxi- 
 cating wine, 374. 
 
 yl^schyhts — his use of ncphalion and 
 Htv/i/ioii, 363. His reference to wine 
 in tJie grape, 433. 
 
 Africamis — iiis notice of oil-wine, 297. 
 
 A^(i/)<e (love-feasts) — their abuse in the 
 early Church, 339, 342. 
 
 Ahasuerus — his sumptuous entertain- 
 ment, 108. His decree against a fi.xed 
 rule of drinking, 109. His command, 
 when ' merry with wine,' concerning 
 Vashti, no. His feast in Esther's 
 houuur, drinking with Haman, and 
 presence at Esther's banquet. III. 
 
 A/isis (fresh-juice) — its derivation and 
 use in Scripture, xxiii, xxxvi. See 
 Appendices B 416, and C 431. 
 
 Ainsworth, H. — on the Nazarites' vow, 
 44. 
 
 Ahi^hal — a powder for the eyebrows, 
 suiiiJosed to have suggested the name 
 of alcohol, 23. 
 
INDEX. 
 
 435 
 
 ^'^ of the 
 
 cv to the 
 
 gour, 143. 
 2, 252. A 
 istian use- 
 xiitancc to 
 I of moral 
 nohle form 
 , A maui- 
 ce, 316-7, 
 
 wherein it 
 cd with the 
 'kinks, 370. 
 f of raisin 
 
 277, 282. 
 
 nd related 
 
 supposed 
 
 '5, 6, 7- 
 jted, 160. 
 unintoxi- 
 
 /i/7lwn and 
 ice to wine 
 
 :\ne, 297. 
 |)use in the 
 
 entertain - 
 linst a fixed 
 
 , command, 
 
 concernint; 
 I ill Esther's 
 
 aman, and 
 ket, HI. 
 Ivation and 
 
 nxxvi. See 
 
 larites' vow, 
 
 eyebrows. 
 Id the name 
 
 Alcibiades — speech ascribed to, by 
 Plato, 363. 
 
 Alcohol — its poisonous action, xii. Does 
 not exist in grapes, xxxviii. Theory 
 that it arrests the transformation of 
 tissue, xli (foot-note). Is formed by 
 the decomposition of sugar, 3. Its 
 chemical composition ; not a food, or 
 .'.n equivalent to food, but a poison 
 and p.'-olific cause of disease and death, 
 4. Supposed derivation of the name, 
 23. The physical cause of intem- 
 perance, 261. Excites thirst, 275. 
 The quantity annually consumed at 
 the Lord's Supper in England, 286. 
 
 Alcoholic fermentation — signs of, 136-7. 
 
 Aleppo (Helbon) — 209. 
 
 Alexander the Great— his drunken mad- 
 ness, 270. 
 
 Alfieri — on vino, etc., xxxvii. 
 
 Alford, Dean — on avoidance of the occa- 
 sions of evil desire, 264. On chreestos, 
 294. On Luke v. 39, p. 294. His 
 charges against the Temperance move- 
 ment in his Notes on the miracle at 
 Cana, 306. On nielhuo, 341, and the 
 original sense and apostolic use of 
 neeplw, 364, 365. On the ajipearance 
 {eidos) of evil, 366. On the ravages 
 of ardent spirits, 390. 
 
 Alexis — his ' Fanatic' quoted, xxxii. 
 
 Allen's ' Modern Judaism' — on the wine 
 of the passover, 283. 
 
 Alsop, R. — on the use of grape-juice 
 syrup in France, xxxv. 
 
 Alliance Nnvs, The — quotation from, on 
 armour-plate rolling without intoxi- 
 cating drinks, 175. 
 
 Amalekites— wlien feasting, overtaken 
 by David, 84. 
 
 Amcn-eni-an~his letter to Penta-our on 
 the use of wine, 20. 
 
 Amnon — his murder, when 'merry with 
 wine,' 86. 
 
 Amphictyon — the king of Attica who 
 taught his people to mix water with 
 wine, 54. 
 
 Amphora — its size and shape, 81. 
 
 Ampliis — cjuotcd, xxxiv. 
 
 Anacreon — on oinos (wine) in the grape, 
 22, 70, Appendix C 433. His use of 
 methuo, 341. His exhortations to 
 vinous indulgence, 344. 
 
 Anna the prophetess — styled by St 
 Cyril 'a most religious ascetic,' 317. 
 
 Ansiie, Dr — on alcohol and other drugs, 
 xl ; see also foot-note. 
 
 Antediluvians — whether acquainted with 
 intoxicating drinks, 8. Their sen- 
 suality, 374, 299. 
 
 Apocrypha (The) — quoted (i Mace. 
 
 vi. 34), 181 ; (I Esdr. iii. and iv.), 
 187. 
 
 Apollonius— on neepho, 362. 
 
 Apostolic Canons (The)— approved of 
 asceticism for moral ends, 253. 
 
 Appendices— A 397, B 412, C 431. 
 
 Appetite for intoxicating drinks — unna- 
 tural, 381. 
 
 Apple — why supposed to be the forbidden 
 fruit, 7. Comprehensive meanings of 
 ancient words translated 'apple,' 151. 
 
 Apsinthos (wormwood), 390. 
 
 Aquila — the friend of St Paul, 315. 
 
 Acpiila's Greek Version of the Hebrew 
 Hible— quoted, 3, 23, 52, 53, 57, 60, 
 62, 82, 83, 84, 117, 119, 120, 121, 124, 
 130, 131, 133, LU. 1.^5, 1.36, 14.^, 151. 
 156, 158, 159. 167, 169, 170, 171, 185, 
 340 (foot-note). 
 
 Aquinas, Thomas — on grape-juice having 
 the specific nature (species) of wine, 
 and being therefore properly used in 
 the Lord's .Supper, xxxvi, 285. 
 
 Arabic Version of the Hebrew P.ible — 
 quoted, 10, 22, 47, 52, 53, 55, 57,65, 
 70, 77, 82, 94, 104, 115, 120, 142, 
 155, 160, 165, 169, 170, 171, 203, 206, 
 217, 218, 222, 231, 233, 246. 
 
 Arcadia — some wines of, as thick as 
 honey, 295. 
 
 Aristophanes — compared soldiers with 
 foxes, 152. His use of ;/d'i'/'//(';/to, 363. 
 
 Aristotle — quoted, on the wines of Ar- 
 cadia, 295. 
 
 Arrows — drunk (drenched) with blood, 
 64. 
 
 Artaxerxes — \\h notice of Nehemiah's 
 sadness, 193, 194. 
 
 Asceticism — ancient practice and ap- 
 proval of, 253. True and false forms 
 distinguished, 317. Dr Eadie'sand Dr 
 Howson's remarks upon. 317 (loot- 
 note). 
 
 Ashantee — its king's drink-offering of 
 blood, 118. 
 
 Ashishah — explained, xxvii. See Ap- 
 p ndix B 417. 
 
 ,^.r<V/(7— dissoluteness, 355, 385. 
 
 Athenx'us — his ' Deipnosophistne' quot- 
 ed, extracts from Alexis, xxxiii ; from 
 Cratinus, Amphis, and Damoxenus, 
 xxxiv. On the sweet wine of the M ity- 
 lenians, xxxvi. On Egyptian wines, 
 17. On the voyage of Nymphodorus, 
 198. On excessive drinking usages, 
 231. On s.acrifices without wine of- 
 fered to the sun, 363 (foot-note). On 
 a saying of Philip of Macedon, 364 
 (foot-note). On Chian, Bibline, and 
 Lesbian wines, 374. 
 
 Athens — ptiriodical drunkenness of, 35 a. 
 

 43'^> 
 
 INDEX. 
 
 I I' 
 
 Athletes — ancient and modern training 
 of, on the abstinence principle, 333 ; 
 also foot-note. 
 
 Alias works, Sheffield — total abstinence 
 of workmen employed in, 175. 
 
 AiU'justine, St — his charj;e of inconsis- 
 tency against the Manich;eans, 253,282. 
 On Psa. iv. 7, p. 117. Describes 
 Noah as ebrius, not cbriostis, 275. On 
 the subjection of the body to the 
 spirit, 296. His exposition of the 
 miraculous conversion of water into 
 wine at Cana, 305. 
 
 Austria — abstemious habits of the wo- 
 men, 369. 
 
 Authority— not to be implicitly accepted 
 in the interpretation of Scripture, xiii. 
 
 Avenarius, Dr — on ahsis, xxxvi. 
 
 B 
 
 Baal Hatlurim — on 'wine in the grapes' 
 at I'entecost, xxii. On the exclusion 
 of honey from offerings by fire, 34. 
 
 Babylon — association of its fall with in- 
 temperance, 164, 200, 215. Its 'cup' 
 one of drunkenness and madness, 200. 
 Its luxuriousness in the time of Daniel, 
 211. Mystical Babylon and her raging 
 
 wine, 391— 393- 
 
 Bacchanalian festival, 208. Excesses at 
 Athens, 352. 
 
 Bacchus — -legend of his interview with a 
 shepherd, 181. His name of Leenian 
 from leciios (wine-press), 273. His 
 Greek name Dionysos, 350. Wincless 
 sacrifices somelimes offered to him, 
 363. Unfermealed wine poured out 
 to him, 433. 
 
 Bacchylides — his lines on the effects of 
 wine, 159. 
 
 Bacon, Lord — on wines gently expressed 
 <com]iared to Scripture doctrine, xxxvi. 
 
 Hadalschon wormwood, 203. 
 
 Bags with holes — modern illustration of, 
 
 243- 
 
 B:i ;ster's 'Treasury Bible' — quoted on 
 .'-'amson's abstinence, 72-3. On the 
 pomegranate, 81. On Jonadab and 
 the Reehabites, 193. 
 
 Balaam — his sin, and its modern coun- 
 terpart, 3S9. 
 
 Bancpietings (/'Vi'/, 'drinkings'), 3S5. 
 
 Barclay, Dr — his theory that unferineuted 
 wine cannot be preserved, xxxiv. 
 
 Barsom — a Persian plant, 205. 
 
 Bartenora Rabbi— on drinking less of 
 boiled wine, xxii, 279. On the tra- 
 dition that the juices of fruits do not 
 ferment, 279. 
 
 l^ate, Julius, M. A. — on tirosh as grapes, 
 xxiv. 
 
 Bath — a Hebrew fluid measure = 7 gals. 
 
 4 pints English, 98, 159. 
 Beale, Dr — on alcohol not a food, xli. 
 Beefsteak— its nutritious value 156 times 
 
 greater than that of wine, 370. 
 Beer (well), 48. 
 Beer — known to the Egyptians, 18, 20. 
 
 Supposed reference to, in Isaiah, 163. 
 Belshazzar — his profane feast and death, 
 
 214. 
 Bengel's Notes — on kainon (new), 278. 
 
 On Mary's address to Jesus, 302. On 
 
 I Cor. xi. 21, p. 341. On Ephes. v. 
 
 18, p. 352. 
 Benhadad — 'drinking himself drunk, '88. 
 Benisch, Dr — his version of Prov. xxxi. 
 
 5, 6, p. 143. On//>(;j-//, 217. Onrtj///- 
 
 shah, 219. On Hos. iv. 18, p. 220. 
 
 On Hos. vii. 5, p. 221. On Hab. ii. 
 
 5, p. 239. On Hab. ii. 15, p. 240. 
 Benjamin of Tudela — his account of the 
 
 Reehabites in the twelfth century, 
 
 195-6. 
 Benjamites— concealed in the vineyards, 
 
 76. 
 Beth-haccerem, 104, 1S4. 
 Bethlehem — the well of, 87. 
 Beza's Latin Version of the New Testa- 
 ment — quoted, 267, 275, 278, 287, 295, 
 
 353- 
 Bhadoom — wine-vats in, xxvi. 
 
 Bible (The) — not accountable for the 
 errors and abuses it has been used to 
 sujiport, ix. How its testimony on 
 the subject of strong drink is liable to 
 perversion, xv. Composed in the 
 langunge of daily life, xvii. Not an 
 exhausted book, xxix. 
 
 Bibline wine, 374. 
 
 Bingham's ' Antitpiitics of the Christian 
 Church' — c^uoted and examined, 277, 
 280. 
 
 Bishops— "cautions addressed to, 367, 
 36S, 377- 
 
 'Bishops' Bible' The (1568 A. D.)— 
 quoted, xxvii. 
 
 Bland — his translation of lines by Ibycus, 
 
 XX. 
 
 Blayncy, Dr — on s^izra/ithain, 204. 
 Bloomfield, Dr S. T. — Notes on the 
 
 training of athletes for the Grecian 
 
 games, 333. On the meaning of me- 
 
 thud, 341 ; also foot-note. 
 Blount, B. — on wusto.^ new wine, xxxvii. 
 Blunt, Professor J. J, — on the sins of 
 
 Nadab and Abihu, 37. 
 Boaz— his treatment of Ruth, 77. His 
 
 heart merry, 78. 
 Bocchoris — said to have reigned in Egypt 
 
 766 H.c, and to have permitted kings 
 
 to drink wine, 19. 
 
INDEX. 
 
 437 
 
 7 S^ls. 
 
 , xli. 
 j times 
 
 1 8, 20. 
 
 h, 163. 
 . death, 
 
 V), 278. 
 
 32. On 
 
 phes. V. 
 
 ink,' 88. 
 )V. xxxi. 
 On ashi- 
 
 p. 220. 
 Hab. ii. 
 ). 240. 
 nt of the 
 
 century, 
 
 incyards, 
 
 ;w Testa- 
 , 287, 295, 
 
 e for the 
 
 n used to 
 
 |imony ou 
 
 s hable to 
 
 in the 
 
 Not an 
 
 Christian 
 lined, 277, 
 
 to, 367, 
 
 A. D.)— 
 
 )y Ibycus, 
 
 1 204. 
 
 >s on the 
 le Grecian 
 Ing of ine- 
 
 Ine, xxxvii. 
 |hc sins of 
 
 77. Hii^ 
 
 Id in Egypt 
 litted kings 
 
 Bode, HaroR — on the Persian s/iirc ap- 
 plied to honey of raisins, xxii. 
 
 Bottles — how made of skins, 186. How 
 burst by fermenting wine, 1 16, 266, 
 2S9, 293. See also Appendix B, 
 under khamcth, tiebd, nod, 424. 
 
 Boulduc — his hypothesis concerning Re- 
 chab, 193. 
 
 Bowring, Sir J. — on the wines of Leba- 
 non, 224. 
 
 Boyle, R. — on reserved discoveries in 
 the Bible, xxix. 
 
 Braga, third council of — its decree 
 against the use of grape-juice in the 
 Lord's Supper explained, 280. 
 
 Brande, Professor — on the prevention of 
 fermentation within the grape, 2S5. 
 
 Brandy-and-salt panacea, 297. 
 
 Bread — saving of flour when unfer- 
 mented ; no alcohol present after 
 baking, 269. See Appendix B, under 
 le/c/ieiii, 424. 
 
 Bretschneider — his definition of necphd, 
 362. 
 
 Brinton, Dr — on the enervating effect 
 of wine, 262 (foot-note). 
 
 British Temjierance League— ofter of 
 prize of ^50 for proof that alcohol 
 exists in grapes, xxxviii. 
 
 Brodie's(SirB.) ' Psychological Inquiries' 
 ■ — quoted, as to the abstinence of night 
 nurses, 386. 
 
 Brown, Professor Dr John — on an invi- 
 tation of Christ, 384. On ' watching 
 unto prayer,' 386. On resistance of 
 the devil by a])stinence, 387. 
 
 Buckmastcr's ' Klements of Physiology' 
 — quoted, on the connection of absti- 
 nence with training, 333 (foot-note). 
 
 Bunsen, E. — his tlieory of the Kenitcs, 
 192. 
 
 Burges — his translation of nccphonta, 
 
 363- 
 Butler, Bishop— on undiscovered truths 
 
 in the Bible, xxix. 
 
 Butler (Pharaoh's) — dream of, 16, 17, 
 249. 
 
 Butler, S. — his lines on the victims of 
 the Flood and the wine-cup, 11. 
 
 Butter and buttermilk, 68. 
 
 Buxtorf — his explanation of a Jewish 
 saying, 170. 
 
 Byron, Lord — lines by, on 'Circum- 
 stance,' 6. On the value of water, 88. 
 
 Byzantius's Lexicon — defmitions of )tce- 
 phalios, nccphalia, nccphalwkcs, 362. 
 
 C 
 
 Cakes unfermented — see Appendix B, 
 under i/hitzoth, 421. 
 
 Cakes of dried grapes — see Appendix B, 
 under rtj//w//(7//, 417. 
 
 Calabria — boiled wines used in, xxiv. 
 
 Callimachus — his comparison of wine to 
 fire, 159. 
 
 Calmet — his conjectural reading of Ezek. 
 xix. 10, p. 206. 
 
 Calvin — on Deut. xiv. 26, p. 54. On 
 ' wine of astonishment,' 120. On the 
 address of Mary to Jesus, 302. On 
 the meaning oi asotia, 352. On ' Use 
 no longer water,' etc., 372, 373. 
 
 Camphire (cypress) — described, 150. 
 
 Cana of Galilee — its situation, 301. 
 Narrative of the miracle at, 301 — 304. 
 
 Canaan — Noah's grandson, lO. 
 
 Canaan — its fertility, 24, 25, 51, 52, 61, 
 
 65, 93- 
 
 Candlestick — extended meaning of the 
 word, xviii. 
 
 Carbonic acid— its explosive powerwhen 
 not allowed vent, xxxv., 116, i66. 
 One of the poisonous products of 
 saccharine fermentation, 3. How 
 used in making unfermented bread, 
 269. 
 
 Carmel — 94. 
 
 Carson, Rev. Dr A. — on the difTercnt 
 senses of the same word in different 
 situations, xix. 
 
 Carthaginian law — favouring the disuse 
 of wine, contrasted, by Plato, with 
 the customs of Cretans and Lacede- 
 monians, 253. 
 
 Carystius — quoted respecting a saying of 
 Philip of Macedon, 364. 
 
 Cato — on vinum pendens (hanging wine), 
 xxi. On the wine pressed from grape- 
 husks, 157. 
 
 Census Report of 1851 — on the means 
 of prolonging life, 183. 
 
 Ceremonial uncleanness— distinguished 
 from the physical qualities and moral 
 tendencies of intoxicating drinks, 323, 
 
 357- 
 Chalyhontuni vtnnm — 209. 
 Chambers' ' Cyclopedia ' — on the explo- 
 sive force of fermenting wine, xxxv. 
 
 On the meaning of ' wine,' xxxvii. 
 Chambers, Dr T. K. — on the action of 
 
 alcoliol in arresting vitality, 262. 
 Chaucer— simile concerning temptation, 
 
 264 (foot-note). 
 Cheerfulness — caused by tirosh, 70. The 
 
 result of the Divine favour, 117. As 
 
 arising from wine, 125. 
 Cheever, Dr — his work on Slavery 
 
 noticed, xxxi. 
 Chemosh— the great idol of the Moabites, 
 
 49. 
 Chian wine, 374. 
 
 
438 
 
 INDEX. 
 
 .< , 
 
 i!/^ 3! U 
 
 Christ— see wmler Jksus Christ. 
 
 Clui.slianity — itsfirslprinciples, and their 
 jjower, if carried out, to banish evil 
 from tlie world, 369. 
 
 Christians — their self-conquest and self- 
 control, 87, 295. Their duty as Good 
 Samaritans, 29S. Their ol)]igations 
 towards their brethren, 321 — 325, 332, 
 337. To imitate Christ, 327, 338, 
 346, 384. To .avoid evil, 322, 330, 
 366. To do all possil)le good, 351, 
 356. To cultivate the strictest sobriety 
 and sclf-restia.ul, 317, 334, 361. 
 
 Christians of St j ohn — their use of raisin- 
 wine at the Lord's Supper, 280. 
 
 Christians of St Thomas — their use of 
 raisin-wine at the Lord's Supper, 280. 
 
 Christian Spectator, The — version of 
 Hal), ii. 15, 16, p. 240. 
 
 Church (The) — has it ever erred in its 
 interpretation of Scripture? xxx. Its 
 duty to recognise the agreement of 
 Scripture with science, xlv-vi. 
 
 Church Article XXL — quoted, xxx. 
 
 Chusda, Rabbi — his statement of the 
 drugged wine given to Jewish criminals, 
 291. 
 
 Chrysostom, St — on the conversion of 
 water into wine at Cana, 305. On 
 'living water,' 309. On mdhud, 341. 
 On ' Use no longer water,' etc., 372. 
 
 Chwolson, Professor — his translation of 
 some a'icient writings, 192. 
 
 Cicero — quoted, concerning olives and 
 vines, 389. 
 
 Civil government — of Divine institution, 
 and perverted when used to sanction 
 the traffic in strong drink, 321, 383. 
 
 Claret grape — red colour of the juice, 
 I So- 1 (foot-note). 
 
 Clarke, Dr Adam — on tiiatzafz, 12. On 
 the use of unfermented wine by the 
 ancients, 19. On dcbash (honey), 20. 
 On the priests being pr'^hibited to use 
 wine during their ministrations, 37. 
 On the Nazarites, 204. On the train- 
 ing of candidates for the Grecian 
 games, 333. On the meaning of 
 viethuo, 341. On swallowing down 
 strong drink and being swallowed 
 down by the devil, 386. 
 
 Claudius Ca;sar — his intemperance, 313. 
 
 Clemens Alexandrinus— on the benefit 
 of abstinence, and effects of wine, xl, 
 352. On St Matthew .is included 
 among the enkratitis, 253. On the 
 sense of 11 Jitn. 341. On asutia, 
 
 352. 
 Clergy — forbidden by the ante-Nicene 
 canons to visit inns except on a jour- 
 ney, 367. 
 
 Club-feasts -m .ancient times, 338, 353, 
 
 Codex Aleph (New Testament) referred 
 to — 265, 267, 274, 276, 2S7, 2S9, 290, 
 291, 293, 294, 295, 299, 300, 301, 
 302, 313, 328, 367, 372, 381, 385. 
 
 Codex A * (N. T.) referred to— 289, 290, 
 291, 294, 300, 313, 328, 338, 343, 
 367, 372, 381, 385, 393. 
 
 Codex B (N. T.) referred to— 265, 267, 
 274, 276, 287, 289, 290, 291, 293, 
 294i 299, 300, 313, 328, 357. 3^1. 
 383, 3S5, 393- 
 
 Codex C (N. T. ) referred to — 265, 274, 
 276, 2S7, 289, 290, 291, 293, 294, 
 
 299. 300. 313. 328, 393- 
 
 Codex D (N. T. ) relerred to — 261, 263, 
 
 265, 266, 274, 276, 287, 288, 289, 
 
 290, 291, 293, 294, 295, 298, 300, 
 
 313. 328, 33^, 34S, 367, 372. 
 
 Codex Z (N. T. ) referred to — 265, 266, 
 276, 287. [Codex Z includes only St 
 Matthew's Gospel.] 
 
 Colenso, Dr — his quibble as to 'hare,' 
 xvii. His unsound argument respect- 
 ing suciah, xvii. On the wider sense 
 of ht'c/wr and k/iag, xviii. On kha- 
 fitashim, xliii. 
 
 Collins' 'Voyages' — quoted, xxii. 
 
 Collins, ^Vilkie— on the effects of wine, 
 xl. 
 
 Columella— on defnitiim turning sour, 
 xxiii, 220. On wine from grape-husks, 
 157. His receipt for oil-wine, 297. 
 
 Comus (the god of revelry)— 49, 322. 
 
 'Comus' (Milton's) — quoted, 13, 317. 
 
 Connection of the Old nnd New Testa- 
 ments, 252 — 258. 
 
 Connelly's 'Spanish Dictionary' — quo- 
 ted, xxii. 
 
 Conscience— a violation of it sinful, 326, 
 327. A tender regard for the con- 
 sciences of others to be cherished, 336, 
 
 337- 
 
 Conversion of w.ater into wine — at Cana, 
 302. Annually effected in nature, 305. 
 
 Conybeare and Howson's 'Life and 
 Letters of St Paul' — quoted, on the 
 Essenes, 258. On 'Awol-e to righ- 
 teousness,' 345. On Ephes. v. 18, p. 
 
 353- 
 Cook, Eliza— lines by, on water, 127. 
 
 Coptic Church (Egyptian)— the wine 
 
 used by, at the Lord's Supper, 282. 
 
 Corinth — intemperance of, 329. 
 
 Corinthian Church — reproved by St Paul 
 
 • Cndcx A of the N. T. docs not commence 
 till Matt. xxv. 6, and Is luss ficiiiiently referred 
 to in the body of this Commentary', because 
 more generally in accordance with the Received 
 Greek Text of Stephens. On p. 265 'A' is a 
 misprint fur ' Z.' 
 
 li,;^ 
 
INDEX. 
 
 439 
 
 -qao- 
 
 at Cana, 
 lie, 305. 
 
 ,ifc' and 
 on tlie 
 to ri!;li- 
 
 V. 18,' p. 
 
 commence 
 ly referred 
 y, because 
 L- Received 
 5 'A' is a 
 
 for their manner of celebrating the 
 ^ Lord's Supper, 338—342. 
 
 Corn— waste of, in the manufacture of 
 alcoholic liquors, 4. This waste more 
 hurtful than withholding con . 132. 
 
 Coverdale's version of N. T. (A.L». 1535) 
 — quoted, xxvii. 
 
 Cowper, W. — his lines on licensed drink- 
 shops, 321. On the perversion of 
 Scripture to sensual purposes, 355. 
 
 Cranmer's version of N. T. (A. 1). »539) 
 — quoted, 275, 303, 322, 328, 333, 
 
 , 35.5- 372. 
 
 Cratinus — quoted, xxxiv. 
 
 Crashaw, Richard — Ills lines on the 
 miracle at Cana, 30S. 
 
 f'ucunibers, wild — 91. 
 
 Cumming, Rev. Dr— on the difference 
 between Divine sufferance and sanc- 
 tion, xix. 
 
 Cunningham, Professor — on the use of 
 raisin-wine at the passovsr, 283. 
 
 Cup — of retribution, 122, 176, 177, 187, 
 200, 204, 206, 207, 241, 247. Of 
 'consolation,' 186. Of cold water, 
 266, 289. Of the Lord's Supper, 275, 
 290, 300, 343. See also Ajipendix B, 
 under /:os, foArrion, 424, 430. 
 
 Cup-bearer— to Pharaoh, 16. To Arta- 
 xerxes, 103. 
 
 Cyclops Works at Sheffield— workmen 
 employed at, who abstain from strong 
 drink, 175. 
 
 Cyprian, St -his plea for mixing water 
 with the wine of the Lord's Supper, 
 279. 
 
 Cyrus the Great — the story of his refusal, 
 when a boy, to taste wine, 215. His 
 capture of Babylon, 215. His reported 
 address to his chiefs before Babylon, 
 361. 
 
 D 
 
 D.iuglish, Dr — his patent for making un- 
 fcrmentcd bread, 269. 
 
 Dalv^an, 'corn' — meaning of, xxv. See 
 Appeiiilix B, 424. 
 
 Damoxenus — quoted, xxxiv. 
 
 Daniel — refusing the king's meat and 
 wine, 211. Successful trial of pulse 
 and water, and lessons of the experi- 
 ment, 212, 213. His use of wine in 
 later years, 215, 216. 
 
 Davul — his visit to Saul's camp, 82. 
 Pis march against Nabal, 82. His 
 surprise of Saul, 83. His surprise of 
 the Ama'ekites, 84. His gifts to the 
 people, 85, 96. His base treatment 
 ol Uriah, 85. His supjilies from Me- 
 phibosheth, 86. His refusal to drink 
 the water brought from the well of 
 
 Bethlehem — a lesson for Christians, 
 87. Mocked by the drinkers of ska- 
 kar, 121. 
 
 Davidson, Dr — on the uncertainty attend- 
 ing the use of words, xix. 
 
 Deacons — may they marry two wives? 
 xxiii. Not ' to be given to much 
 wine,' 36S. Their wives to be ' sober,' 
 
 369- 
 
 Death — ' in the pot,' 91. 
 
 Defdement — promoted by strong drink, 
 270, 271. 
 
 De Foe, D. — on the Englishman's love 
 of beer, 176. 
 
 Dcfrutum (grape-juice boiled down to a 
 third of its bulk), xxiii. 
 
 Dciption, 'chief meal,' 'supper,' 214, 
 337. See also under ' Lonl's Sup]K'r. ' 
 
 Delavan, E. C. — his testimony as to tlie 
 preservation of fresh grapes in Itnly 
 from season to season, 278. Letter 
 to, from Judge Noah, as to the nature 
 of passover wine, 282. 
 
 Demetrius of E[ihesus — his craft and 
 modem disciples, 316. 
 
 De Quincey, T. — on undue confidence 
 in the English Version, xiv. His no- 
 tice of the Essones, 254. 
 
 Devil {diabolos), 386. 
 
 D'Herbelot— on the derivation of syrup, 
 etc., xxii. 
 
 Dindorf — on the root of yayin, xxi. On 
 intoxicating yayiii, xxii -iii. On yitz- 
 har, xxv. On the Hebrew ^<7///, 202, 
 
 Diodorus Siculus — on the use of wine by 
 the kings of Egypt, 19. On the Na- 
 bathtvans, 179. On the fall of Nine- 
 veh, 238. 
 
 Dioscoridos — on sapa, xxxvi. 
 
 Di[isomania, 262, 275. 
 
 Doddridge, Dr — on Ejihes. v. iS, p. 35.. 
 On the allocation of i Tim. v. 23, p. 
 
 373- 
 
 Donncgan's Lexicon — definition of ;;,<•- 
 pho, 362. 
 
 Donovan, Professor — on the preserva- 
 tion of ancient wines by evapt)ratii'n 
 and concentration, 295. 
 
 Dougli — waste of, by fermentation, how 
 avoided, 269. 
 
 Douglas, Professor — on the meaning of 
 altsis, xxiii. On tiros/i, xxv. CJu 
 ashishah, xxvii. 
 
 Dregs of wine, 196, 199, 242. 
 
 Drimacus— gathering 'wine' from the 
 fields, 198. 
 
 Drinking — for mere pleasure, the essence 
 of intemperance, 322. Not an anti- 
 dote to trouble, 80, 144. 
 
 'Drink no longer water,' etc. — explained, 
 
 372—374. 
 
 |! 
 
 1 
 
!i ' 
 
 440 
 
 INDEX. 
 
 If 
 
 ii 
 
 ! 
 
 
 M'; y 
 
 ii-' :» 
 
 
 f ; i 
 
 ill 1 
 
 li ■ i 
 
 Drink-ofTering (/. c. an ofTering of drink, 
 a libation) — see Appendix B, under 
 iVc'stV:, 424. 
 
 Drugged wines — whether used by Noah, 
 10; or by Lot, 13. Mentioned by 
 Homer, and co.^nnon in the East, 13. 
 Symbolic of the Divine anger, 122, 
 123. [See under ' Cup.'] Said to have 
 been offered to criminals before execu- 
 tion, 144, 287 (and foot-note). 291. 
 
 Druitt, Dr — on alcohol as a mere drug, xli. 
 
 Drunk, drunken — derivation of the 
 terms, 10. ' To add to the thirsty,' 
 6 1 . Use of the terms, explained, 303, 
 
 339-341- 
 Drunkard — Jewish law concerning, 57. 
 The Mishna's definition of, 57. Des- 
 tined to poverty, 135. Solomon's 
 description of, 135, 136. His hand 
 pierced with a thorn, 142. Called to 
 awake and weep, 225. Not to b,; 
 associated with l)y Christians, 329. 
 Excluded from the kingdom of God, 
 
 329- 
 
 Drunkenness— of Noah, 9 ; of the As- 
 syrian marauders, 11 ; of Lot, 13 ; of 
 Nadab and Abihu, 36 ; of Nabal, 83 ; 
 of Elah, 89 ; of Benhadad, 89 ; of 
 priests antl prophets, 170; of the 
 Israelites, 159, 160, 169, 178, 221,225, 
 229, 231, 235, 239 ; of heathen na- 
 tions, 214, 233, 238, 245. Threaten- 
 ings on account of, 1S8, 200, 233, 241. 
 Wherein it essentially consists, 322. 
 
 Drusius — on tirosli, xxiv. On khainah, 
 xliv. 
 
 Du P'resne, Carolo — on viiiinn coctiim, 
 etc., XXX vii. 
 
 Dunbar's Lexicon — definition of necpho, 
 362. 
 
 Dupuis's 'Journey to Asliantee'— quoted, 
 118. 
 
 E 
 
 Eadie, Dr — his ' ]]il)le Cyclopedia' 
 quoted, xxviii. On the ancient sense 
 of asceticism, 317. C)n the opposition 
 between fulness of wine and of the 
 Spirit, 353. 
 
 Earth — represented as ' hearing ' her 
 offspring, 218. 
 
 'Eating and drinking' — various appli- 
 cations of the phrase, 266, 274, 275, 
 295-6, 298-9. 
 
 Ebrins — explained, 9, Distinguished 
 from eh ri OS us, 275. 
 
 Eclectic Ret'iav — on the blinded under- 
 standing, XV. 
 
 Economy — violated by the manufacture 
 of intoxicating drinks, 4, 132. Illus- 
 trated in the miracle of the loaves and 
 fuhes, 309. 
 
 Eden, garden of— trial and temptation 
 in, 5, 6. Total abstinence practised 
 in, 7. 
 
 Edumii'^s — drunken, 204. Destroyed, 
 
 233- 
 
 Edward, Prince (Edw. I.) — some of his 
 soldiers in Palestine died from ex- 
 cessive use of honey, 141. 
 
 Egypt — culture of the vine, time of vint- 
 age, and manner of wine-making, 17, 
 48, 125. Beer of, supposed to hi 
 referred to, 163. An intoxicating 
 mixture supplied to, 164. 
 
 Egyptians, ancient — acquainted with ths 
 vine, 17, 48, 125. Intemperance of, 
 17. Use of palm wine and beer, 18. 
 Whether their kings used wine ; cus- 
 toms of their [triesls ; and exclusion of 
 wine from the Temple ff the Sii;i, 19. 
 Their legend of the origin of wine ; 
 letter of Amcn-em-an against wine- 
 drinking, 20. Affection for the Nile, 
 28. A fainting Egyptian refreshed 
 with food and water, 81. Remarkai>le 
 custom adopted at their feasts, 344. 
 
 Ekiieepsatc — explained, 10, 83, 225, 345. 
 
 Elah — 'drinking himself drunk,' 89. 
 
 Eli — his misapprehension of Hannah's 
 grief, 79. 
 
 Elijah — supplied with water of the 
 brook, 89. Supposed to have been a 
 Nazarite, 89. 
 
 EUicott, Bishop — on the danger of im- 
 porting foregone conclusions into tlie 
 exposition of Scri])ture, xxviii-ix. On 
 the recognition by modern expositors 
 of great principles of justice and truth, 
 
 XXX. 
 
 * Encyclopccdia Britannica ' — on the 
 passover wine, 283. 
 
 Engedi, vineyards of — Jewish legend 
 concerning, 15 1. 
 
 Enkratites (temperates = abstainers) — 
 said to have included St Matthew, St 
 Peter, and St James, 253. Their 
 opinion of wine, 253. 
 
 Epaminondas— address to his soldiers, 
 361. 
 
 Epiiraim — drunkards of, 169. Its princes 
 and king corrupted by wine, 222. 
 
 Epicharmus — a maxim of his cited, 364. 
 
 Epictetus— on the training of candidates 
 for the Grecian games, 333. 
 
 Epiphanius — on the stoning of St James. 
 195. On the enkratites, 253. On the 
 Sabreans being Essenes, 256. 
 
 I Esdras iii. — iv. — on the power of wine, 
 xl, 187. 
 
 Eshkol — sec Appendix B, 420. 
 
 Essenes — theories concerning their ori- 
 gin, 254. Their discipline and regi- 
 
INDEX. 
 
 441 
 
 plation 
 aclised 
 
 Iroyed, 
 
 ; of his 
 urn cx- 
 
 of vint- 
 ini;, '7. 
 I to h.i 
 xicalin;^ 
 
 with the 
 anct; of, 
 )eer, 18. 
 ne; cus- 
 :liisi(in of 
 Sir.i, 19. 
 of wine ; 
 ist wine- 
 the Nile, 
 rofreslieil 
 markalilc 
 s, 344- 
 2^5, 345- 
 c,'89. 
 Hannah 3 
 
 ;r of the 
 .ve been a 
 
 [er of ini- 
 , into the 
 ii-ix. On 
 lexposilnvs 
 and truth, 
 
 on 
 
 the 
 
 kh legenil 
 
 Itaincrs) — 
 
 itlhew, St 
 
 Tlicir 
 
 soldiers, 
 
 llts princes 
 I 222. 
 
 ':ite(l, 364. 
 
 candidates 
 
 St James. 
 ^. On the 
 
 jr of wine, 
 
 their ovi- 
 and rci^i- 
 
 men, as described by Joscphus, 254 ; 
 
 and by I'hilu, 255. 
 Esther — feast in her favour ; h'jr f.ast to 
 
 Ahasuerus, in. 
 Ethiopia Version — quot 120, 124, 
 
 372, 373- 
 
 Eubulus — on the effect of water and of 
 wine, xl. 
 
 Eucharist — meaning of, as applied to 
 the Lord's Supper, 276. 
 
 Eudoxus — on the use of wine by the 
 kinfjs of Ejjypt, 19. On the Egjptian 
 tradition of the origin of wine, 20. 
 
 Eumenides — wine exchaded from their 
 sacrifices, and why, 363. 
 
 Europeans — their intercourse with un- 
 civilized aborigines often a great curse, 
 337 (and foot note) 
 
 Eusebius — quoted, 195, 314. 
 
 Evans;elical Alagaziite ('ITie; — quotation 
 from, on allusions to wine in Scrip- 
 ture, 137. On the UcQ use of wine in 
 the celebration of the Lord's Supper, 
 281. 
 
 Evil communications — corrupt good 
 manners, 344. 
 
 Evil — in all aspects to l>e avoidcfl, 366. 
 
 Ewald — on IIos. iv. iS, p, 221. 
 
 Exercise — synonymous with self-disci- 
 pline, 317. 
 
 Expedient — popular mistake as to the 
 sense in which St Paul uses the word 
 so translated, 330. Wliat u not ex- 
 pedient is not lawful, 331, 332. 
 
 Experience — its testimony concerning 
 strong drink, xli. 
 
 Experiment — its evidence on strong 
 drink, xlii. 
 
 Eyes — 'red with wine,' how to Ijc un- 
 derstood, 22 — 24- Collorjuial sense 
 of the words 'eye' and 'eyes' illus- 
 trated, 24. Redness of, a sign of in- 
 temperance, 136. 
 
 Ezra — his abstinence from water, 102. 
 
 Fabricius — his report of a legend con- 
 cerning Noah and the vine, 1 1. 
 
 Fabroni — his explanation why grape- 
 juice does not ferment in the grajie, 
 defective, xxxix. 
 
 Fairbairn's ' Imperial Bible Dictionary ' 
 — quoted, xxiii, xxvii. 
 
 Feast — provided by Abraham, 12; by 
 Lot, 12; of unleavene<l bread, 27, 
 275; of Nabal, 82; of Ahasuerus, III; 
 of Job's children, 113; of fat things 
 and preserves, 167; of lielshazzar, 214; 
 of tabernacles, 310. See al»o Appen- 
 dix 13 under /•/ii/^'-, tnistc/i, 424. 
 
 Felix — his character, and St Paul's ap- 
 peal to, 318. 
 
 Ferment — its use and presence during the 
 passover season prohibited, 27 — 29, 
 31—39. 45. 50—56, 279—281. Its 
 symbolic applications, 27, 269, 271-2, 
 281, 285, 328. Philo's explanation 
 of the prohibition, 249. Kabl)inic?.l 
 theory that the juices of fruits do not 
 ferment, 28, 280. The priests of Ju- 
 piter forbidden to touch leaven, 29. 
 
 Fermentation — does not occur in grapes, 
 xxxix. Not the result of a vital pro- 
 cess, xxxix, xl. The nature of it ex- 
 plained, 3. Signs of, 136-7. How 
 prevented, 168. Not to be ascribed to 
 the 'fruit of the vine,' 281 ; or to the 
 wine made at Cana, 304. Deteri- 
 orating to the richness of grape-juice, 
 
 370- 
 
 Fermented wine — arguments for and 
 against the use of, at the Lord's Supper 
 stated and considered, 377 — 3S3. 
 Whether it was permitted at the Jewish 
 passover, 280-1. Evidence as to 
 its use and disuse by ancient and 
 modern communities, 281 — 283. 
 
 Fig tree, 88, 151, 184. See also Ap- 
 pendix B, under t/waiiah, 425. 
 
 Fire waters — to be avoided, 131. A 
 name justly applied to ardent spirits, 
 390. 
 
 Florence — unfermented wine imported 
 from, xxxiv. 
 
 Food — man's duty in regard to it, 3. 
 Waste of, in the manufa'^ture of fer- 
 mented and distilled liquors, 4. Such 
 waste a great abuse, 16. Food (truly 
 so called) not to be used so as to en- 
 danger the consciences of Christians, 
 
 323—325. 337. 
 Forerius — on shemahrim, xxvii. 
 France — boiled wines extensively used 
 
 in, xxiv, XXXV. 
 Francis, Dr — his translation of lines by 
 
 Horace, 333. 
 Frey, Rev. C. H. — on the exclusion of 
 
 fermented drink from the passover, 
 
 282. 
 Fruit of the vine — the terms explained, 
 
 277, 283, 285. In the Lord's Supper, 
 
 270, 290, 300. See Appendix B, 
 
 under tirosh, 4 1 4. 
 Frankland, Capt. — on stone wiae-presscs 
 
 at Solima, xwi. 
 Forbidden fruit in the garden of Eden 
 
 — supposed intoxicating quahty and 
 
 effects of, 7. 
 Fortune— goddess of, worshipped, 182. 
 Foxes (or jackals) — tiieir devastations ill 
 
 vineyards, 152, Used ao lood, 152. 
 
M 
 
 442 
 
 INDEX. 
 
 liij, I" 
 
 11 ;^ 
 
 it" 
 
 'ih 5 
 
 Kraser, Professor — on the Divine ideas in 
 nature becoming a fact of iiuman ex- 
 perience, xl. 
 
 l'"reund, I)r W. — example of the dif- 
 ferent senses of arf/ta, xix, xx. On 
 vindcmia, 7'iiiuni, and iniisliiin, xxxviii. 
 
 Fiieist's Ilelirew and Chaidee Con- 
 cordance quoted — on s/takar, xxvii ; 
 cii soraq, 22. 
 
 Fury of God — symbolized by intoxicating 
 wine, 122, 176, 188, 200, 204, 241. 
 391-3- 
 
 G 
 
 Galen — on foxes as food when fattened 
 on grapes, 152. On oil -wine, 297. 
 
 Gall — see Ap|)endix B, under rosh and 
 choice, 423. 429, 
 
 Gardens — greatly valued in the Eoit, 90, 
 147. 
 
 (garments — washed in wine, 22. Dyed 
 (= made bright), 180. 
 
 (icdaliah — his command to gather wine, 
 {yayin), 193. 
 
 Gellius — on the priests of Jupiter being 
 forbidden to touch leaven, 29. 
 
 Gemaras (the two Commentaries on the 
 Mishna, and constituting with the 
 Mishiia the chief books of the Talmud), 
 279. 
 
 General Preface, ix. 
 
 (jeneva, English Version (a. d. 1557) — 
 quoted, 303, 322, 328, 333, 355, 372. 
 
 Germans, Ancient — their custom of de- 
 liberating when drunk and deciding 
 when sober, no. 
 
 Gesenius — on tirosh, xxiv. On yitzhar, 
 xxv. Onj'tyc/', xxvi. On shakar, 10. 
 On dcbash, 20. On khaklili, 23. On 
 ' liquor of grapes,' 42. On Clianosh, 
 49. On rosh, 63. On hillulim, 71. 
 On ashishnh, 85. On paqqtioth sahdch, 
 91. On karmd, 94. On abai, 117. 
 On rahvah, 119. Onmcthrotton, 124. 
 On presses 'bursting out' with tirosh, 
 129. On mashshak, 147. On kopher, 
 150. On ' clusters of dates ' and 
 khikhak, 153. On tirosh mourning, 
 165. On Isa. xxv. 6, p. 167. On 
 qubaath kos, 1 76. On gathering tirosh, 
 180. On penninini, 20},. On the use 
 of Barsom, 205. On pathba;:;, 211. 
 On IIos. vii. 14, p. 222. On kakhash, 
 223. On hobish, 226. 
 
 Gesner, J. M. — on viiium, etc., xxxvii. 
 
 Giddiness— like that of a drunken man, 
 126. 
 
 Gilbey— wine merchants' testimony to 
 the injurious effect of fermentation, 
 
 370- 
 Gill, Dr — on khamah, xuv. On the 
 
 phrase ' the kernel to the husk,' 42. 
 On the tendency of the Nazarites' vow 
 to promote chastity, 44. On 'a glut- 
 ton and a drunkard,' 57. On the 
 milk given by Jael to Sisera, 68. On 
 vinegar in harvest, 77. On Isa. i. 22, 
 p. 157. On the inflammatory effect 
 of wine, 159. On Belshazzar's feast, 
 214. On I Cor. xi. 21, p. 341. On 
 ' use no longer water,' etc., 372. 
 
 Gleaning — not by the owner of a vine- 
 y.'ii'd, 39, 59. Very limited, 162, 237. 
 Described, 166, 185, 200. 
 
 Glcukos — sweet wine, xxxvi, 312-3. Va- 
 rious kinds of, 374, 378. See also 
 Appendix B, 425, and C, 431. 
 
 Glutton — Mosaic law concerning, 57- 
 'J'lie Talmud (Mishna' s) definition, 57. 
 Condemned to poverty, 135. 
 
 Gol^at, Dr, Bishop of Jerusalem — his 
 reference to Abyssinian wine and the 
 species used at the Lord's Supper, 282. 
 
 God — described as administering an in- 
 toxicating potion to His enemies, 122, 
 176, 177, 180, 185, 1S8, 199, 200, 
 391-3. Said to resemble a mighty 
 man recovering himself from wine, 
 X24. The author of natural bounty, 
 52, 55. 61, 65, 125-6, 217, 218, 
 227, 228, 232, 236, 245, \(i, 
 247. Not responsible for the products 
 of human art and invention, 148, 315. 
 His glory to be first sought in all 
 human action, 337. 
 
 Gomorrah — fields of, 62, 
 
 (jood creatures of God, 370. 
 
 Good Samaritan — an application of the 
 narrative, 297. 
 
 Goodwin, C. W. — his translation of an 
 ancient Egyptian letter on the use of 
 wine, 20. 
 
 Grace (Divine)— its office in the preven- 
 tion of evil, 264, 306 (foot-note), 37S. 
 
 Grape-cure — called wein-air, xxii. 
 
 Grape-juice — entitled to the name of wine, 
 xvi, xxxv — xxxviii. See Appendix C, 
 431-3. Theory of the Rabbins that 
 it would not ferment, xvi, xxi, 280. 
 Colour of, 180, 181. Not forbidden 
 to be used as a common drink under 
 the Christian dispensation, 343 (foot- 
 note). Injured by fermentation, 370 
 (foot-note). Drunk by ladies and 
 epicures, 378. 
 
 Grajjes— do not contain alcohol, xxxviii. 
 Why their juice does not ferment, 
 xxxix, 285. Blood of, 22. When first 
 ripe in Palestine, 45. Great size o( 
 the bunches, 46 (also foot-note). Value 
 of, in the East, as food, 93. ' Sour 
 grapes,' 114, 163, 189. In flower, 
 
INDEX. 
 
 443 
 
 sk,' 42. 
 tes' vow 
 ' a glut- 
 On the 
 38. On 
 io.. i. 22, 
 ry effect 
 r's feast, 
 41. On 
 
 72- . 
 f a vine- 
 
 162, 237. 
 
 2-3. Va- 
 See also 
 I. 
 
 ling. 57- 
 lition, 57. 
 
 ilcm — his 
 ; and the 
 ppcr, 282. 
 nj^ an in- 
 mics, 122, 
 199, 200, 
 a mighty 
 om wine, 
 il bounty, 
 217, 2i8, 
 
 45. 46, 
 
 e products 
 
 148. 315- 
 ht in all 
 
 ion of the 
 
 tion of an 
 the use of 
 
 le preven- 
 lote), 378. 
 xxii. 
 
 ne of wine, 
 _ipendix C, 
 bins that 
 sxi, ■280. 
 forbidden 
 ink luider 
 343 (foot- 
 ation, 370 
 idles and 
 
 )1, xxxviii. 
 
 ferment, 
 
 When first 
 
 at size oi 
 
 ite). Value 
 
 5. * Sour 
 
 n flower, 
 
 152, 154. Wild (vile) grapes, 158. 
 See also Apjicndix H, under aiiafnini, 
 eslikelolh 420 ; staphiilcc, botnis, 427. 
 
 (jrecian games — training of liie candi- 
 dates, 297. 
 
 Greenfield, W. — on ' the cruel man,' 
 122. 
 
 Grief — not to be cured by strong drink, 
 80, 186. 
 
 Grote, G. — on the variable nature of 
 truth, 326. 
 
 Grotius — his rendering of /;/iama/i, 240. 
 
 Gussetius— on malial, 157, 
 
 Guthrie, Dr— on the Recliabites, 196. 
 
 II 
 
 Hall, I)ishop (Norwich) — on the con- 
 version of water into wine at Cana, 
 
 305- 
 
 Ilailey, Dr — on I Cor. xi. 21, p. 341. 
 
 I lam, Noah's son — his shameless con- 
 duct, 10. 
 
 Hammond, Dr — on mcthuo, 341. On 
 'use a little wine,' 373. On money 
 as a root of evil, 375. 
 
 Hanna, Dr — on tiie reconciliation of 
 Scripture texts, xliv. 
 
 Haimah— her jirayer and vow, 79. Her 
 disclaimer of the use of wine and strong 
 drink, 80. 
 
 Harvey, Vcn. Archdeacon (Lord) — 
 on tlie dream of Pharaoh's butler, 18. 
 
 Hassall, Dr — his report on Mr F. 
 Wright's sacramental wine, xxxiv 
 (foot-note). 
 
 Havernick — on b^-daJtmkah, 206. 
 
 Haydock and Husenbeth's Notes on the 
 Douay Version — quoted on Deut. xxix. 
 19, p. 61. 
 
 Hecata;us — on the use of wine by the 
 kings and priests of Egypt, 19. 
 
 Hector — his reply to Hecuba, 73. 
 
 Hegesippus — tpioted by Eusebius, as to 
 the stoning of St James, 195. Tra- 
 dition of the abstinence of St James 
 from wine and strong drink, 314. 
 
 Helbon — wine of, 208-9. 
 
 Hellanii;us — on the cultivation of the 
 vine in Egypt, 17. 
 
 Henderson, Rev Dr E. — on Isa. xix. 10, 
 p. 163. On Isa. xxviii. 9, 10, p. 172. 
 On qubadth kos liataralah, 176. On 
 Isa. Ixiii. 6, p. iSi. On skin-bottles 
 at Tiths, 186. On/7wwrt//, 188. On 
 be-dahmkah, 206. On ashishah, 219. 
 On Hos. iv. 18, p. 220. On Hos. vii. 
 5, p. 221. On boqaq, 223. On Hos. 
 xiv. 7, p. 224. On ahsis (fresh-juice), 
 225. On tirosh, 237, 246 (criticised). 
 On Nah. L 10, p. 238. On Hab. 
 
 •'• 5i P- '39- On Hal), ii. 15, p. 240. 
 On lishnihkah, 243. < )\\ f>iir,t/i, ■244. 
 
 Henry, Mattiiew — on the special evil of 
 drunkenness, 14. On tlie chief l)Ut. 
 ler's dream, 18. On the Nazarite's 
 vow, 44. On the prolligate and 
 drunken son, 57. On .Samson's mo- 
 ther's abstinence, 72. On Samson's 
 strength, 73. On Aliasuerus': drink- 
 ing with Human, in. 
 
 Ilercjd Antipas — his rash promise, how 
 jirobably caused, 270. 
 
 Herodotus — on the absence of vines in 
 Egypt, 17. His reference to ('///c.r 
 ampdiuos, iS. On the use of wine by 
 the kings and priests of Egyi>t, 19. 
 On the love and use of wine by the 
 Persians, 109, 363. On the fall of 
 Babylon, 215. On a strange custom 
 at Egyptian feasts, 344. 
 
 Herscliel, Sir J. D. — on the different 
 meanings of the same word, xix. 
 
 Hesychius — his definition oi Lyiws, xxvi. 
 his definitions of ncephc, iiiyp/mlioi, 
 362. 
 
 Ilezekiah — an example to Christians, 92. 
 
 Hindoos— one of their thirty-two chari- 
 ties, the provision of water for the 
 thirsty, 1 14. 
 
 Hippocrates — nngliikiis, xxvi. His use 
 of mcethustheetiai, 340 (foot-note). 
 
 History — its voice on tlie influence of 
 intoxicating drinks, xli. 
 
 Hobab — his connection with the Re- 
 cliabites, 192. 
 
 Hogshead — suggested derivation of the 
 word, 186. 
 
 Holyoke, Dr — his longevity and cause 
 of death, 183. 
 
 Homer — on drugged wine, 13. The 
 colloquy of Hector and Hecuba, 73. 
 His use aifnclknousan, 341 (foot-note). 
 
 Honey — why forbidden to be used in tlie 
 sacrifices of fire, 34. Proverbs con- 
 cerning, 140, 141. Sec Api)endix 13, 
 imder dcbask, 424. 
 
 Horace — extract from the Delphin 
 edition of his works, 168. Lines on 
 training for the Grecian games, 323. 
 
 Home, Dr T. II. — extract from his 
 * Introduction to the Study of the 
 Scriptures,' on the nature of passover 
 wine, 283. 
 
 Horsley, Bishop — on the chief butler's 
 dream, 16. On Hos. iv. 18, p. 220. 
 
 Houses — to be built with battlemented 
 roofs, 58. 
 
 Howson, Dr J. S. — on the value of the 
 ascetic principle, 317 (foot-note). 
 
 Howson and Conybeare — see Conybcare 
 and Howson. 
 
 )l 
 
r> J' 
 
 444 
 
 INDEX. 
 
 IIunKarian vintage — bursting of the ripe 
 
 f^iapes, xxiii. 
 Hunger — to be stayed before going to 
 
 the Lord's Supper, 339. 
 Huntington, Dr F. L). — on a regard for 
 
 the consciences and welfare of others, 
 
 Hyssop, 2S8. 
 
 Ibycus— lines on tlie vine, translated by 
 
 ]51and, xx. 
 Idols — l)urnt, to avert the sin of idolatry, 
 
 52. Of lintain, 157. 
 Index, 434. 
 Inebiiare, *to inebriate' — explained, 9, 
 
 '52. '75. 243- 
 
 Instinct, natural — none for intoxicating 
 drink, 5. 
 
 Intemperate appetite — caused by the 
 action of alcohol upon the nervous 
 system, 261. Testimony of eminent 
 philosonhers concerning, 261-2 (foot- 
 note). The risl< of, to be avoided, 262. 
 
 Intoxicating drink — not approved in 
 Scripture, xiii. An evil thing, . ,'iii. 
 Produced by a waste of food, 3. The 
 cause of enormous evils, 4. Not 
 desired by the healthy natural appetite, 
 5. Inflaming the animal passions, 13, 
 320. Not entitled to tlie name of 
 * meats,' 370. (See 'Abstinence,' 'Al- 
 cohol'.) 
 
 lutcypreter (The) — on the Bible as an 
 unexhausted mine, xxix. 
 
 Inventions, human — not necessarily in 
 accordance with the Divine will, I48. 
 
 Isaac — his blessing of Jacob and Esau, 
 
 15- 
 
 Isaacs, A. — his letter on the wine used 
 by Jewish families in the celebration 
 of the passover, 282-3. 
 
 Isaiah — his descriptions and denuncia- 
 tions of intemperance, 159, 160. 
 
 Israelites — forbidden to use ferment at 
 the passover, 27. Murmuring for 
 water, 29. Permitted to drink yayin 
 and shakar, 53. Did not drink wine 
 or strong drink in the desert, 60. 
 Theirenjoyment under Solomon's rule, 
 88. Their idolatry and sensuality in 
 the wilderness, 249, 250. Their in- 
 temperance in the later times of the 
 monarchy, 159, etc. (See 'Drunken- 
 ness '. ) 
 
 Italy — vinegar used in the harvest-field, 
 
 77- 
 Isthmian games (celebrated near Corinth) 
 — St Paul's allusion to, 2^^l. 
 
 Janzaniah — head of the Rcchabites when 
 visited by Jeremiah, 194. 
 
 Jackals- destructive to vineyards, 152. 
 (Sec 'Foxes'.) 
 
 Jacob — presenting wine to Isaac, 15. 
 Pouring out a libation, 16. His 
 1:)lessing on Judah, 23. What is in- 
 tended by his 'eye' or 'fountain,' 65, 
 250. His well at Sychar, 368. 
 
 Jacoi)-ben-Ashir, Rabbi— on the neces- 
 sary use of wine at the passover, 202. 
 
 Jael — her gift of milk and butler to 
 Sisera, 68. 
 
 James the Just — stoning of, 195. Re- 
 puted to have drunk neither wine nor 
 strong drink, 314. 
 
 Jarchi, Rabbi — on the Naznrite's vow, 
 44. On the use of vinegar, 77. On 
 Belshazzar's feast, 214. 
 
 Jebb, 15ishop — on ' watching unto pray- 
 ers,' 385. 
 
 Jehoshaphat — his moral weakness a 
 warning, 99. 
 
 Jehudah (Vehudah=Judah), Rabbi — his 
 approval of boiled wine, xxii, 279. 
 (3n the absence of a blessing over 
 things originating in corruption, 218. 
 The compiler of the Mishna, 277. 
 
 Jeremiah — his interview with the Rc- 
 chabites, 190—7. 
 
 Jerome, St — on his translation of bar as 
 'son' and 'corn,' xix. On k/iamah, 
 xliv. On abstinence from wine, 38. 
 On Psa. iv. 7, p. 117. On Psa. xxiii. 
 5, p. 119. On 'wine of astonishment,' 
 120. On Psa. Ixix. 12, p. 121. On 
 Psa. Ixxiii. 21 and Ixxv. 8, pp. 122-3. 
 On Psa. ciii. I4, 15, p. 125. His 
 remarkable rendering of Eccles. ii. 3, 
 p. 1 4 7, On soniq, 158. 
 
 Jesus Christ — His resistance of temp- 
 tation, 261. His miracle at Cana by 
 theconversionofwater into wine, 301 — 
 303. Nature ofthe miracle, 304. Extent 
 of the miracle, 306. Primary objects of 
 the miracle, 307. His association of 
 works of healing with the gospel, 263. 
 His command to sacrifice what is most 
 dear and useful, physically, for the 
 safety of the soul, 263, 273. The 
 prayer He has taught us, not to be led 
 into temptation, 265. His allusion to 
 new wine and old bottles, 265, 289, 293 ; 
 and to the preference of old wine over 
 new, 294-5. -^^ Jacob's well, 368. 
 His reference to a cup of cold water, 
 266. The contrast between His mode 
 of life and John's no proof of His infe- 
 rior self-denial, and no argument against 
 
INDEX. 
 
 445 
 
 es 
 
 when 
 
 :l3, 15a. 
 
 \ac, I5- 
 &. His 
 at is in- 
 tain,' 65, 
 8. 
 
 le ncces- 
 ver, 202. 
 butler to 
 
 95. Rc- 
 wine nor 
 
 le's vow, 
 77. Un 
 
 into pray- 
 
 ;akness a 
 
 Labbi— his 
 xxii, 279. 
 ssing over 
 nion, 218. 
 I, 277. 
 k the Re- 
 
 of />ar as 
 
 khainah, 
 wine, 38. 
 
 'sa. xxiii. 
 nishment,' 
 
 21. On 
 pp. 122-3. 
 
 25. 11 's 
 ;cles. ii. 3» 
 
 of temp- 
 Can a by 
 
 ine, 301 — 
 34. Extent 
 
 objects of 
 )ciation of 
 
 •spel, 263. 
 
 iiat is most 
 for the 
 
 73. The 
 to be led 
 Uusion to 
 
 ;, 289, 293; 
 wine over 
 
 well, 368. 
 
 old water. 
 His mode 
 
 if His infe- 
 
 lent against 
 
 the Temperance reform, 26(' -2^)8, 
 295-6. Satan not divided aj,'ainst 
 himself, 269. Leaven used as a sym- 
 bol of Ciirisl's kinj^dom, 269 ; and of 
 the corrupt doctrine of the Pharisees 
 and Sadtlucees, 271-2. His declaration 
 that not that which goeth into the 
 mouth defileth a man, 270-1. Self- 
 denial a condition of iliscipleship with 
 Him, 272. His 'woe to the world 
 because of offences,' 273. His com- 
 mand to ' gatlier up tlie fragment'^ ' 
 309. His nijunction to eat and tlr' ik 
 whatever is given, 296. i'arable of the 
 Good Samaritan — wlio is our neigh- 
 bour 'i 296 -298. I'araljle of tlie sen- 
 sualist, 298. Warning against sensua- 
 lity, 299. Parable of the householder, 
 who planted a vineyard, 273, 290, 299. 
 Mention of Antediluvian sensuality, 
 274, 299. The evil and drunken ser- 
 vant, 274, 298. The reward of shew- 
 ing love to Christ's afllicted poor, 275. 
 His comparison of himself to water, 
 309-310, His institution of the Lord's 
 Supper, 275-6, 290, 300. What is 
 meant by 'the fruii of tiie vine' blessed 
 by the Lord, 277, 280-1. His de- 
 scription of Himself, '1 am the true 
 vine,' 310. His rejection of wine 
 mingled with myrrh or gall, 287, 291. 
 His acceptance of vinegar on the 
 cross, 2S7, 291, 300, 3 10- 1 1. On a 
 spiritual imitation of Cluist, 337. On 
 not knowing Him after the lle^h, 346. 
 Following Christ wisely as an example, 
 
 34S. 
 
 Jewish legends — of the vine planted 
 by Noah, 9. Of animal blood jioured 
 upon the root of Noah's vine, 1 1. (^f 
 the wine given by Jacob to Isaac, 15. 
 Of the cluster of grapes carried away 
 by the spies, 46. Of the transmuta- 
 tion of the vessels at Ahasuerus's feast, 
 108. Of the angel of confusion sent 
 to that feast, no. Of Rabba and 
 Kabhi Zira keeping Purim, 112. Of 
 the wine used in the wilderness, 151. 
 
 Job — feasting of his children, and his 
 sacrifices on their behalf, 113. 
 
 John the Baptist — his course of life con- 
 trasted with the Saviour's no valid 
 objection to total abstinence, 266-7. 
 The angelic command that he should 
 be trained as a Nazarite, 292. 
 
 fonadab, the son of Rechab — his name, 
 lineage, and history, 191 — 193. 
 
 Jonah, Rabbi — on khamah, xliv. 
 
 Joseph — his interpretation of th.e chief 
 butler's dream, 16. His brethren 
 making merry with him, 21. 
 
 Josephus — On Abraham's defeat of thr 
 confederate kings, ir. His version of 
 the chief butler's dream, iS. On the 
 Hebrew ///«, 32. On the apples of 
 Sodom, 63. On the milk given to 
 Sisera, 68. His wrong interpretation 
 of the name 'Samson,' 72. His ac- 
 count of Ahasuerus's feast, 109. On 
 the command to tlie jiriests not to 
 drink wine in the temple, 209, 364. 
 His account of the Lsseiies, 254 — 251^. 
 His use of tiivpsis, 'abstinence,' 255 
 (foot-note). His account of fruits pre- 
 served fresh for 100 years, 278. His 
 use of the word itccpho, 364. 
 
 Jotham — his parable of the trees, 70. 
 
 Jowett, Professor— his testimony to the 
 early and wide adoption of abstinence 
 ]u-inciples, 253. 
 
 Judah — his blessing by Jacol), 23. Cup 
 of retribution supjilied to, 207. 
 
 Julius, Pope — his i)ermission to use newly 
 ]5ressed wine in the Lord's Supper, 2K0. 
 
 Justin Martyr -on tlie adoi'.tion of the 
 name 'Lucharist,' 276 
 
 Juvenal — on tiie excessive use of sweet 
 wine by Roman ladies, 138, 369. 
 
 KKmpfcr — on the thick juice of dried 
 grapes, 20. 
 
 Kaliseii, Dr. — on the use of the context 
 in interpretation, xvii. On Melehi/e- 
 dek's olfe'ring to .Miraham, 12. ( )ii 
 the chief butler's (lieani, 17. On al)- 
 stinence from fermented wine by the 
 kings of Egypt, 19. On P'.xod. xxii. 
 29, V .:?!. 
 
 Keil andDelitzsch -on 'the impious son,' 
 
 Ahif^ — extended sense of, xviii, 424. 
 
 Kkaniah, 'heat,' ' |Hii>on'— enumeration 
 of passages, xlii-iii. See Appendix 
 B, 423. 
 
 A //<////(7r — meaning of, xxiv. See Ap- 
 ])endix B, 414 — 6. 
 
 Khcincr — how applied to the juice of the 
 grape, xvi, xxiv. See .Vppeiulix D, 416. 
 
 Khoimiz, ' vinegar, 'xxiv. See Appen- 
 dix B, 421. 
 
 Kimchi, Rabbi — on Ilab. ii. 15, p. 240. 
 
 Kindness — enjoined by the law of Moses, 
 58, 59. Injuriously exhibited by gifts 
 of strong drink, 275. 
 
 Kings — whether those of Egypt used in- 
 toxicating liquor, 19. Indulgence in 
 strong drink by, 88, 214, 270. Not 
 fit for them to drink wine, 142. 
 
 Kitto's 'Cyclopaedia of Biblical Litera- 
 ture ' — referred to. xxvii. 
 

 446 
 
 INDEX. 
 
 I) > J 
 
 
 11 << 
 
 !». "• 
 
 Kilto's ' Pictorial Bible ' — on the mean- 
 ing of tirosh, xxiv. On Melciiizecluii 
 presenting bread and wine, 12. 
 
 Knowledge — to be supplemented by tem- 
 perance, 388. 
 
 Kold, J. G. — his notice of wormwood 
 wine, 203. 
 
 Komoi (revellings) — their prevalence and 
 apostolic condemnation, 349, 385. 
 
 Koumiss — sour mare's milk, xxiv. 
 
 Kuran (Koran) — quoted, 390. 
 
 Lactantius— his citation from the Sibyl- 
 line (Jracle, 232. 
 
 Lallemand, Perrin, and Duroy — on the 
 deniarcation between alcohol and food, 
 xli. 
 
 Laiuct, (The) — report on the nutritious 
 value of wines, 370. 
 
 Lavator — on the use of vinegar in Italy, 
 
 77- 
 Law, Rev. W., M.A. — on the miracle 
 
 at Cana, 306. The Saviour's design 
 in its performance not physical, but 
 spn-itual, 308. 
 
 Law-i)ook of tiie Ante-Nicene Church — 
 extract from, against the visiting of 
 taverns by the clergy, 367. 
 
 Lawful — actions cannot lie such when 
 not 'expedient'; St Paul's principle 
 explained, 330. 
 
 Laycock, Professor — on the formation of 
 drinking habits, 262 (foot-note). 
 
 Leaven — reason of its prohiliition at the 
 passover and in various sacrifices, 27, 
 34. Symbolic notice of it in the New 
 Testament, 269, 271-2, 328. See 
 ' Ferment,' and Ajipendix B, under 
 seor, khamatz, and ziinicc, 421, 427. 
 
 Lebanon, wines of, 224. 
 
 Lee, Professor Dr S. — on the errors of 
 lexicographers, xiv, xxx. On kluiklili, 
 
 23, 24- 
 Lees, l)r — on the diminished mortality 
 
 of al)stainers, xli. 
 Legend — of the vines that will grow in 
 
 the millennium, 27. See also 'Jewish 
 
 Legends. ' 
 Lcetios, xxvi. See Appendix B, 429. 
 Lemuel — his name, etc., 143. 
 Lesiios — ' innocent wine ' of, 166, 374. 
 Lessing — on the education of the Jews, 
 
 xliv. 
 Levy, Dr M. — on the eflfect of alcohol on 
 
 the nervous system, xli. 
 Lewes, G. II. — his characterization of 
 
 alcohol, 262 (foot-note). 
 Liberality — enjoined on the Israelites, 
 
 SS- 
 
 Liberty — false views of, 326. Not to 
 hinder offices of good-will, 332. To 
 b^ regulated by love, 348. Not in- 
 tended to justify any use of things 
 irrespective of their qualities and ten- 
 dencies, 357. 
 
 Liddell and Scott's Lexicon— definition 
 oi phalas^inatd, 242 ; of ncepho, 362. 
 
 Liebig, Baron von — on the tur])idness of 
 vegetable juices before fermentation, 
 xvi. On the arrest of vegetable decay 
 by heating up to boiling-point, xxiii. 
 On preventing the fermentation of 
 wine, xxxvii. Tlie mischief of intro- 
 ducing imagination into scientific re- 
 searches, xxxix. Vital processes not a 
 cause of fermentation, xxxix, xl. On 
 fermentation, 137. On the waste of 
 power by wine, 2f)2. 
 
 Lightfoot, Dr — on the quantity of wine 
 used by each person at the passover, 
 241. On I Cor. xi. 21, p. 341. 
 
 Li(]uor traffic — a means of pi'eying on 
 society, 1 18, 316, 321, 375, 384. 
 
 Lytton, Lord (Bulwcr) — his ' Last of the 
 Barons' quoteil, xxxiii. 
 
 Longevity — a reward of temperance, 
 182-3. 
 
 ' I-ondon Encyclopasdia ' — on Rhenish 
 must, xxxvii. 
 
 Longinus — his explanation of Plato's 
 ' sober deity,' 363. His use of iiecpho, 
 
 Lord's Supper— account of by St Mat- 
 thew, 275-6; by St Mark, 290; by St 
 Luke, 300; by St Paul, 343. Con- 
 nected account of, 2S3-4. Whether 
 instituted in fermented or unfermentcd 
 wine, 277—283. Reasons for its cele- 
 bration in non-intoxicating wine at the 
 present day, 285-6, Ancient custom 
 of u>ing wine and water in, 276. 
 Abuses in the CoriiUliian ciuucii's 
 celebration of, 338 — 34:.;. 
 
 Lot — his entertainment of angels, 12. 
 His drunkenness, 13. Lessons from 
 his history, 13. 
 
 Love — better than wine, 150, 152. 
 Should prom]it to earnest supjiort ol 
 the Temperance cause, 321 — 326, 34S. 
 
 Love-feasts- their origin and excesses in 
 the jjriniitive church, 338—340. 
 
 Lowth, Bisiiop— on tlie use of fresh 
 grape-juice Ijy the Egyptians, 18. On 
 spraq, 22. 
 
 Lucke — on the crisis of the miracle at 
 Cana, 302. 
 
 Lucian — his reference to an excessive use 
 of ^•■Uttkos, 3 7 8. 
 
 Lueneman, Dr — on mtisiiim and wcin, 
 xxxvii. 
 
 
INDEX. 
 
 447 
 
 152. 
 
 liorl ot 
 3, 348- 
 tsses in 
 
 fresh 
 I On 
 
 Lcle at 
 
 (ve use 
 
 wcin, 
 
 on tbe craving for alcoholic 
 
 Lyttleton —definition o^ mus/nm, xxxvi. 
 
 Lussac, Guy— his explanation of the non- 
 fermentation of grape-juice in grapes, 
 xxxix. 
 
 M 
 
 I Maccabees vi. 34 — quoted, iSi. 
 McCaul, I)r — his interpretation of srtr- 
 
 call, xvii ; of bechor and khag, xviii. 
 
 On khamnshim, xliii. 
 MacGregor — on the use of sweet wine, 
 
 311. 
 Maimonides— his gloss on the Nazarite's 
 
 vow, 41. 
 Mallby's Lexicon — definition of 7iccpho, 
 
 362. 
 Manahem, the Essene, 254. 
 Manasseh ben Israel, Rabbi — on the 
 
 absence of ferment from the passover, 
 
 282. 
 Mangey, Dr — his edition of Philo's 
 
 works, 210. 
 Manichceans — their opinion of wine, 
 
 xlii. Referred to by Calvin, 54. Er- 
 roneously accused of inconsistency by 
 
 St Augustine, 308. Differed from 
 
 modern abstainers, 307-8. 
 Mann, D 
 
 liquors, 212 (loot-note) 
 Manscl, Professor — quoted, on the su- 
 periority of evidence over authority, 
 
 xiii. 
 Martial — on Falernian wine, 157. 
 Mary the mother of Jesus — her language 
 
 at the marriage of Cana, 301-2. 
 Mary Magdalene — confounded with 'the 
 
 woman who was a sinner,' 307. 
 Mnsorites — when they livjd and what 
 
 they did, luid the distinction made by 
 
 them between shakar and saltkar, 145 
 
 (foot-note). Their correction of ' ISa- 
 
 bcans,' 207. 
 Meal— three measures of, 269. 
 Medluir.st, Rev. W. II. — on the meaning 
 
 of !'/)'/«, XXX (foot-note). 
 Melchizciiek — his offering of bread and 
 
 wine to Abraham, 11. 
 Meltzar — his enlightened spirit worthy 
 
 of mod err. invitation, 213. 
 Menander — supposed quotation from, by 
 
 8t Paul, 344. 
 Mercenary spirit — shown in the liquor 
 
 traffic, 316, 375. 
 Mclhiio and tiicthusko — e.'planation of, 
 
 9, 10, 274, 298, 303, 3^:1 340, 349, 
 
 355. See also Appendix L" p. 427-8. 
 Mephibosheth — his kindness to David, 86. 
 Mesek, 'mixture,' xxvi. See A'jpendixT, 
 
 416-7. 
 Metheglin— derivation of the worl, 105, 
 Meyer— on mdhito, 341. 
 
 Michaelis, J. D. — his misquotation of 
 Niebuhr as to camels' milk, 68. His 
 quotation from Norberg as to the Sa- 
 ba;ans, 256. 
 
 Migne's Citrsiis Patrologue — named, 
 xxxvi, 117, 285. 
 
 Milk — teeth white with, 26. Given to 
 .Sisera, 68. Drunk with wine, 152, 
 177. See also Appendix 15, under 
 khalah, 424. 
 
 Mill, J. S. — on the fluctuating change of 
 language, xiv-xv. 
 
 Miller's ' Gardener's Dictionary ' — on 
 the preservation of new wine, quoted, 
 XXXV. 
 
 Milton — lines on the intoxicating effect 
 of the forbidden fruit, 7. On Eve's 
 feast to Raphael, 7. On the drugged 
 cup of Comus, 13. On Samson's 
 abstinence, 73. On the fatal revelry 
 of the Philis-iines, 75. On the nature 
 of true temperance, 317. 
 
 Mishna (the text of the Talmud) — on 
 boiled wine, xxii. Definition of a 
 glutton and drunkard, 57. On ashi- 
 shall, 85. On the 'tender grape,' 
 151. Erroneously referretl to, to prove 
 the use of fermented wine at the pass- 
 over, 277. Its directions for the ex- 
 clusion of leaven, 279. 
 
 Mithras, feast of -the kings of Persia 
 celebrated, by drunkenness, 251. 
 
 Mixed wines — some resembled the bran- 
 died wines of the ])resent day, 122. 
 The kind prepared by Wisdom, 131. 
 The cause of many woes, 136, 160. 
 Figuratively supplied to l\gypt, 164 ; 
 to Jerusalem, 176, 247; to the heathen, 
 18S, 200 ; to Edom, 204; to Moab, 
 206-7 ; to those who occasion drunken- 
 ness and love impurity, 241. Said to 
 have been presented to criminals be- 
 fore execution, 2S7 (and foot-note), 291. 
 
 Moab — Settled on his lees and made 
 drunk, 199. 
 
 Mohammed — his only command to cut 
 down palm trees, 57. His reference 
 to the fruit of the vine, 254, 390. 
 
 MohamnKMlans — do not regard grapes 
 as a fiirbidden fruit, 390. 
 
 Moderation -definitit)n of, 318. 'In all 
 things ' misapplieil as an objection to 
 total abstinence, 355. 
 
 Montanus — on khainali, xliv. 
 
 Montgomery, James— his lines on the 
 use of unfermented wine before the 
 Flood, 8. 
 
 Morality — its teaching on strong drink, 
 xli. 
 
 Mountains — said to ' drop down wine,' 
 22S, 232. 
 
i 
 
 448 
 
 INDEX. 
 
 iii5 
 
 ■ a 
 
 Murphy, Professor — his erroneous view 
 
 of vi'(/f7) and tirosh, xiv, xxvi. 
 Mynh — referred to, 2S7, 291. 
 
 N 
 
 Nahal— his churlish answer to David, 
 his intemperance, and death, 82-3. 
 
 Nabatlireans— descri1)ed by Diodorus 
 Siculus as abstainers from wine, 178-9. 
 
 Nadab and Al)ihu— tlie probable cause 
 of their sacrilegious act, 37. 
 
 Nazarile — meaning of the name, 41. 
 Nature of the vow, 41. Samson con- 
 secrated one from his birth, 72. Samuel 
 the same, 79- Striking portraiture of 
 their physical vigour, 203. Sin of 
 tempting them to drink wine, 229-30. 
 John the Baptist, a lifelong Nazarite, 
 292. St Paul takes a Nazarite vow 
 upon him, 316. 
 
 Nazaritism — its rules and essential 
 spirit, and distinction between it and 
 teetotalism, 44. 
 
 Nceplio and A-frphalios — critical re- 
 marks ujion, 361 — 365. See also Ap- 
 pendix B, 428. 
 
 Nehemiah — his sadness before Arta- 
 xerxes, 103. Mis supj^lies of pro- 
 vision, 104. His exhortation to solier 
 enjoyment, 105. His protest against 
 Salibath profanation, 107. 
 
 Nero, Emjievor — his licentiousness and 
 intemperance, 319. His exclamation 
 when about to commit suicide, 364. 
 
 Neumann — his technical definition of 
 wine, xvi (foot-note). 
 
 Newcome, Archbishop — on kliawah, 
 xxiv. 240. Owtiivsh, 217 237. On 
 Hos. iv. 18, p. 220. On Hos. vii. 5, 
 p. 221. On Nail. iii. 11, p. 238. On 
 Hal), ii. 5, p. 239. 
 
 New wine — how to prevent it from fer- 
 menting, XXXV, xxxvii. P'xplosive 
 power of, when fermenting, xxxv, 
 iifj. 26^. Why not ])ut into old bags, 
 265. Mr. McOregor's account of, 
 311. See A])i)endix B, under (7//j7>, 
 ,;'/('// /'Af, 416, 425, 
 
 New Zealandors — seduced into drun- 
 kenness by European influence, 337. 
 
 Niebuhr — on camels ' milk, 68. His 
 tlieory as to Belshazzar, 215. On 
 ■ the ))reservation of fresh grapes in 
 Arabia throughout the year, 238. 
 
 Night nurses— ought to abstain from 
 alcohol, 386. 
 
 Nineveh — proof of its repentance, 234. 
 Defeat of its soldiers through their 
 intemperance, 238. 
 
 JVoah — drunkenness of, 9. Conjectural 
 causes, 10. An tMus not drmus,2Ji. 
 
 Lessons from the narrative, 11. 
 
 Jewish legend concerning the vine he 
 
 planted, 11. 
 Noah, Judge— on the wine used by the 
 
 Jews of America at the passover, 282, 
 Noldius — censured by Dr. S. Lee, xiv. 
 Norberg, Professor— his translation of 
 
 the 'Book of Adam,' 160, On the 
 
 Sabrcans, 256. 
 Nordheimer, Professor— on hay-yayin, 
 
 hak-khamah, xii, 240. 
 Notes on the Old Testament, 3—251. 
 Notes on the NewTestament, 261 — 394. 
 Nymphodorus — his 'Voyage' quoted, 
 
 198. 
 
 O 
 
 Objec':ions to total abstinence stated 
 and considered : — 
 
 (i) The absence of Church authority, 
 xxix. 
 
 (2) The identity of the substance 
 designated in Scripture by the same 
 word (wine), xxx. 
 
 (3) The use of intoxicating drink bv 
 good men as equivalent to a Divine 
 sanction, xxxii. 
 
 (4) The absence of entire prohibition 
 a partial sanction, xxii. 
 
 (5) The interdiction to use ' mucli 
 wine ' an implied sanction of some 
 use, xxiii, 306. 
 
 (6) 'I'hat unfermented wine does not 
 exist, xxxiv. 
 
 (7) Tliat old wine (fermented) is 
 better than new, xxxv, 294 — 5. 
 
 (8) That skin-bottles allowed fer- 
 mentation to expand without burst- 
 ing them, xxxv, 116, 266. 
 
 (9) 'Phat 'wine' always signifies the 
 fermented juice of the grape, xxxv, 
 
 431—433- 
 
 (10) That the juice of the grape 
 always contains alcohol, xxxviii. 
 
 (u) That the jiroducts of fermenta- 
 tion arc attributable to the prin- 
 ciple of life, xxxix. 
 
 (12) That Jesus came eating and 
 drinking, and not as the Bajilist, 
 266—268. 
 
 (13) That men are not defiled with 
 what goes into the mouth, 270. 
 
 (14) That the Lord used wine at the 
 last Supper, 276. 
 
 (15) That Jesus said old wine is 
 better than new, 294. 
 
 (16) That the good Samaritan used 
 wine and oil for the wounds of the 
 man attacked by robbers, 297. 
 
 (17) That the Lord made wine at 
 Cana, 304. 
 
' 
 
 INDEX. 
 
 449 
 
 (i8) That the Corinthian Christians 
 used intoxicating wine at the Lord's 
 Supper, 340. 
 
 (19) That drunkenness alone is for- 
 bidden, 354. 
 
 (20) Tliat temperance in all things is 
 enjoined, 334. 
 
 (21) That Christian liberty allows the 
 use of intoxicating drink, 348. 
 
 (22) That our moderation is to be 
 made known to all men, 355. 
 
 (23) That we are not to be judged as 
 to meats, 357. 
 
 (24) That every creature of God is 
 good, 370. 
 
 (25) That Timothy was commanded 
 to take a little wine, 373. 
 
 Odoard Barbosa, quoted 282. 
 Offences, mural — tlieir causes, however 
 
 dear, to be renounced, 263-4. The 
 
 sin of doing what gives them birth, 273. 
 Oil — see Appendix B, under shcmcn, 
 
 daion, 425, 429. 
 Oil-wine, 297. 
 
 Okindunos — epigram concerning, 31^4. 
 Olive tree, Olive yard — see Appendix B, 
 
 under zailh, 425. 
 Olshausen — on spiritual and spirituous 
 
 influences, 354. 
 Opportunity — always to be embraced in 
 
 doing good, 361. 
 Onesimus— his case explained, xxxii, 379. 
 Orchard-fruit — see Appendix B, under 
 
 yitzliar, 425. 
 Origen— his Ilexapla, named, xlvi ; 
 
 quoted, 117, 214. 
 Osorius, quoted, 282. 
 Ox — to be put to death if it had gored 
 
 man or woman, and its owner to be 
 
 responsible if acquainted with its 
 
 dangerous disposition, 30. 
 
 P 
 
 Paideuousa, 'training,' 378. 
 
 Paley, F. A. — why sacrifices to the Eu- 
 menides were to be wineless, 3G3. On 
 the wine made by Zeus and the cluster 
 which supplied the daily libation to 
 Bacchus, 433. 
 
 Palgrave — on the golden droppings of 
 dates, xxvii. 
 
 Palmtree — 153. See Appendiv B, 425. 
 
 Papias — his report of a legend concerning 
 vines, etc., in the millennium, 276. 
 
 Parables — of the vine, 70. Of the 
 woman and the leaven, 269. Of the 
 householder who planted a vineyard, 
 273. Of the good Samaritan, 297. 
 Of the vine, 310. 
 
 Faradidomi — various use« of the word, 
 
 343- 
 
 2 
 
 Parkhurst — on khamah, xliv, 240. 
 
 Parkinson — on wine and its species, 
 xxxvi. 
 
 Parsons, Rev. B. — on the derivation of 
 'metheglin,' 105. On ' wine on the 
 lees,' 168. 
 
 Passover — prohibition of all ferment 
 during the period of the feast, 28. See 
 'Ferment'. 
 
 Passover-wine — whether intoxicating or 
 not, discussed, 281. Diverse customs 
 among the modern Jews, 282-3. 
 
 Passover-wine — Mr F. Wright's, xxsiv. 
 
 Patrick, Bishop— on soraq, 22. On 
 •liquor of grapes,' 42. On 'adding 
 the thirsty with the drunken,' 61. 
 
 Paul, St— his vows, 315-16. His self- 
 exercise, 317. His reasoning of tem- 
 perance, etc., before Felix, 317-18. 
 His appeal for the subjectioo of the 
 animal nature, 320, 330-1, 333-335, 
 344-5. 347-8, 358, 378. His explana- 
 tion of the Divine origin and object 
 of civil government, 320-1. His eu- 
 logy of love, 321, 348. His warning 
 against revelry, drunkenness, etc, 
 321-2, 329, 349, 360 ; and summons 
 to sobriety, 360-1. His exhorta- 
 tions against putting a snare or 
 stumblingblock in another's way, 
 325, 331-2-3. His tender con- 
 cern for the consciences of others, 
 323, 326, 327, 332, 336-7. His ap- 
 peal to the example of Christ, 327, 
 338 ; but, after the Spirit, 346. His 
 call for the expulsion of the old leaven, 
 328. His distinction between things 
 'possible' and 'impossible,' 330. His 
 condemnation of irregularities at Co- 
 rinth in the celebration of the Lord's 
 Supper, 338-342. His account of the 
 institution of the Supper, 343-4. His 
 incitements to Christian usefulness, 
 350-1, 355, 380. His contrast be- 
 tween fulness of vinous and spiritual 
 influence, 352-354. His counsel to 
 moderation of mind, 355. His vindi- 
 cation of Christian liberty, bounded 
 by utility and love, 348, 357. His 
 injunction to prove (test) all things, 
 365 ; and to abstain from every aspect 
 of evil, 366. His comisels to bishops, 
 367. 377 ; to deacons, 368, and their 
 wives, 369 ; to aged men, 377 • to aged 
 women, young women, and young 
 men, 378. Why he cud not erjoin 
 total abstinence from all kinds of 
 wine, 368-9. His advice to Timothy 
 to keep himself pure, and permission 
 to use a little wine, 370-5. His 
 reference to money as a root of many 
 
450 
 
 INDEX. 
 
 I 
 1 1 
 
 If ■" 
 
 11 
 
 evils, 375. His language to Philemon 
 
 concerning Onesinius, 379. 
 Paxton, J. D. — on the wine-presses at 
 
 Bhadoom, xxvi. 
 Pentecost, day of — charge against the 
 
 disciples, 312-13. Peter's vindication, 
 
 314. 
 
 Pereira, Dr. — on the reason grape-juice 
 in grapes does not ferment, xxxLs 
 (foot-note). 
 
 Persians - their primitive sobriety, 250. 
 Subsequent love of wine, 109, 250. 
 
 Persian guards of 1 )arius— their discussion 
 as to winch of all things is strongest ; 
 the argument as to wine, 1S7. 
 
 Peter, St — tradition of his connection 
 with the ancient cncratitcs, 253. His 
 reply to the mockers on the day of 
 Pentecost, 31 4. His exhortations to 
 sobriety, 3S3-3S6. His statement of 
 the function of government, 384. His 
 reference to the example of Christ, 
 384-5. His choral association of tem- 
 perance with other graces, 388. 
 
 Philistines — destroyed by Samson when 
 feasting, 75. 
 
 Phillips, E. — on must as new wine, 
 xxxvii. 
 
 Philo-Judccus — on the abstinence of the 
 Jewish priests when officiating, 38, 
 210. On the chief butler's dream, 
 249. On the exclusion of leaven from 
 the passover, 249. On Wisdom's 
 sober wine, 255 (foot-note). On the 
 Esscnes, 255-6. On the TherapeutK, 
 257. On gluttonous indulgence in 
 wine, 303, 349-50. On inspiration 
 being mistaken for intoxication, 311. 
 On the wise man's avoidance of wine 
 and every drug of folly, 354. His 
 use of ncepho and necphalios, 364. 
 
 Photius — on the Severians' aversion to 
 wme, 253. 
 
 Physiology — its testimony concerning 
 strong drink, xliii. 
 
 Pick, Professor — on khamah, xliv. 
 
 Pierotti, Signor — on the modern Rechab- 
 ites, 196. 
 
 ' Piers Plowman ' — quoted, xxxiii. 
 
 Pierson, Dr — on the cause of Dr Holy- 
 oke's death, 183. 
 
 Piscator — on be-dahmkak, 206. 
 
 Plato — his approval of abstinence from 
 wine on important occasions, 251. 
 His testimony on intemperance at 
 Athens, 352. His use oi neepho, 363. 
 His view of putting drinking-parties 
 under the control of sober men, 364 
 (foot-note). 
 
 Pliny the naturalist — His technical defi- 
 nition of wine, xvi. On sapa^ d^rutum. 
 
 syrceitm, xxiii. On the meaning of 
 inebriare, 9. On the use of paint by 
 the Roman ladies, 23. On the salu- 
 brity of vinegar, 77. On the sweet 
 scent of the flowering vine, 105. On 
 the great varieties of ancient wines, 
 152, 374, On 'the strength' i^ircs) 
 of wine being broken by the filter, 168, 
 278. On the thickness of the famous 
 Opimian wine, 295. On oil-wine 
 (p:cum s;lcHciiiiutn)^ 297. On the evils 
 and insatiable consumption of wine, 
 347. On medicinal wines, 374. 
 
 Plumptre, Professor— his account of the 
 Rechabitcs, 195. 
 
 Plutarch — on the use of wine by ♦he 
 kings .and priests of ^ig>'pt, 19. On 
 the Egyptian tradition concerning the 
 origin of .vine, 20. On the tradition 
 concerning the bull Apis, 26. On the 
 prohibition laid on the priests of 
 Jupiter not to touch leaven, 29. On 
 wine whose strength was broken by 
 filtering to increase its consumption, 
 278. On ntcthiier, 341 (foot-note). 
 On Epaminondas, 361. His use of 
 iicip/io, 363, Proverb concerning tlie 
 tippler and abstainer, 364 (foot-note). 
 
 Polyglot, Bishop Walton's — quoted, 15, 
 47, 12,, .106. 
 
 Pollian wine, 374. 
 
 Pollux — his definition o^neephaluein. 362. 
 
 Pomegranate-desci'ibed, 81. Juice of, 154. 
 
 Pope, A. —his note on Hector's refusal to 
 drink wine, 73. 
 
 ' Popular Cyclppredia ' (The) — on must 
 wine, xxxviii. 
 
 Porphyry — his use of neepho, 365. 
 
 Porter, Professor J. D. — on the mean- 
 ing of (^a/M, 'house,' xxxi. 
 
 Posca (sour wine) — the common drink 
 of the Roman soldiers, xxiv, 77, 361. 
 
 Pottage— 244- 
 
 Poverty — the result of indulgence in 
 drink, 134. 
 
 Preface to the Notes, xlvi — vii. 
 
 Preliminary Dissertation, xiii. — xlv. 
 
 Preserves— see Appendix B, under sht- 
 mahiim, 417. 
 
 Prevalent use of intoxicating drinks — no 
 valid argument in their favour, 3. 
 
 Prideaux, Dean — on the Esscnes, 256. 
 
 Priests — forbidden to use wine and strong 
 drink when officiating, 36 — 38, 209. 
 Corrupted by wine and strong drink, 
 170. 
 
 Princes — not to desire strong drink, I42. 
 
 Prize of £$0 — for proof that alcohol 
 exists in grapes, xxviii. 
 
 Proclus — his reference to wine expressed 
 from grape-dusters, 433. 
 
must 
 
 drink 
 361. 
 
 iresscd 
 
 ks — no 
 
 ■T ) 
 
 3- 
 256. 
 
 strong 
 
 I, 209. 
 
 drink, 
 
 1 
 
 INDEX. 
 
 451 
 
 Proof-tests — to be applied to all things, 
 
 365- 
 
 Prophets —corrupted by wine and strong 
 drink, 170. Acceptable when pro- 
 phesying falsely of wine and strong 
 drink, 235. 
 
 Propositions— laid down in this work, 
 xiii, xxviii. 
 
 Proudhon P. J. — (not Proudhomme) — 
 ironically accused of being a water- 
 drinker, 313. 
 
 Prudence — a reason for total abstinence, 
 320. 
 
 Pruning-hooks — see Appendix B, under 
 tna^rnaivl/i, 420. 
 
 Psammetichus— said to have been the 
 first king of Egypt who drank wine, 19. 
 
 Purah (or Poorah) — xxvi. See Appen- 
 dix B, 421. 
 
 Purey-Cust, A. — on the ignoring of con- 
 science, 356. 
 
 Purim, feast of — intemperance at men- 
 tioned by the Talmud, H2. Still 
 celebrated liy drinking in the East, 1 12. 
 
 Purity — endangered by the use of intoxi- 
 cating drinks, 331, 347, 371. 
 
 Purpose of a speaker— always to be 
 considered in the interpretation of his 
 language, xx. 
 
 Quarterly Revieiu (The) — on thethickness 
 of ancient wines, and the necessity of 
 diluting them, 279. 
 
 R 
 
 Rabba and Rabbi Zira — Rabbinical story 
 of, 112. 
 
 Rabshakeh— his name and speeches to 
 the Jews, 92-3. 
 
 Raisin-wine — extensively used at the 
 Lord's Supper, 284. Used by Jews 
 at tlie passover, 2^2-3. Receipt for 
 making it, 286. Excessively used by 
 Roman ladies, 138, 369. 
 
 Raisin-cake, 85, 96. See Appendix B, 
 wwA^tx ashishah, 417. 
 
 Raisins — clusters of, 82, 96. See Ap- 
 pendix B, under tzimvitiqim, 417. 
 
 Ramsay, Dean — on the alluring nature 
 of wine, 2C2 (foot-note). 
 
 Rawlinson, Professor— on primitive Per- 
 sian manners and their degeneracy, 250. 
 
 Rawlinson, Sir H. — on Belshazzar as 
 king of Babylon, 215. 
 
 Rechab — name and historical associa- 
 tions explained, 19 1 -2. 
 
 Rechabites — their descent, residence in 
 Judea, trial, fidelity, reward, 191 — 195. 
 Notices of them by Benjamin of 
 Tudela, Dr Wolff, and Signor Pierotti, 
 
 195-6. Lessons from the narrative of 
 their history and constancy, 196-7. 
 
 Record (The) — on the want of Bible 
 warrant for slavery, xxxi-ii. 
 
 Redding, Cyrus — his book on wines, 
 c]uoted, 31. 
 
 Redness (or darkness) of eyes — descrip- 
 tive of a blessing, 22 — 24. Indicative 
 of wine-bibbing, 136. 
 
 Redness of grape-juice — peculiar to some 
 species of grapes, 180-1 (foot-note). 
 
 Reed— used at the crucifixion, 288. 
 
 Keeling — as from drunkenness, 167. See 
 Appendix B, 423. 
 
 Reid, Dr T. — on the appetite for stimu- 
 lants, 261 (foot-note). Tiie appetite 
 for intoxicating liquors unnatural, 381. 
 
 Renan, Professor — his version of Job 
 xxiv. 11 and xxiv 18, p. 115 (foot- 
 note). 
 
 Repentance — evidenced by acts, 156. 
 
 Revenue — ought not to be derived from 
 the sale of alcohol, 389. 
 
 Revue cV Economie ChrClienne — on the 
 effects of the French vintage, 236. 
 
 Rheims — Roman Catholic English Ver- 
 sion of the New Testament (a. d. 
 1582), quoted 292, 317, 322, 333, 
 
 353, ass- 
 Ritchie, Rev. W. — on * wine on the 
 
 lees,' 168. 
 Roberts — on the Oriental love of gar- 
 dens, 96. 
 Robertson, W. — on vinum, etc., xxxvi. 
 Robinson's New Testament Lexicon 
 
 ( Dr E. ) — on myrrh, 291. On kraipalee, 
 
 299. His allocation of Cana, 301. 
 Robinson, John— on the breaking forth 
 
 of new truth out of the Bible, xxix. 
 Robinson, Robert, of Cambridge — his 
 
 notes on Claude quoted, xxxiii. 
 Rol)son, Rev. Smylie — his testimony to 
 
 the dietetic use and value of grapes 
 
 in Syria, xxiv-v, 93. 
 Roman soldiers— their wsq oi posca, fl, 
 
 361. 
 Roman women — their abstinent habits in 
 
 early times and subsequent degeneracy, 
 
 369- 
 
 Roscnmiiller — his reason ascribed for 
 the abstinence of Egyptian kings, 19. 
 On the 'tears of trees,' 31. On Che- 
 mosh, 49. On Michaelis's misquota- 
 tion of Niebuhr, 68. 
 
 Rubies — Nazarites compared to (doubt 
 as to the translation), 303. 
 
 Rule, Rev. Dr — on the use of grape- 
 juice in ancient times, 378. 
 
 Rumalia — an ancient Roman goddess to 
 whom wineiess sacrifices were offered, 
 363- 
 
r 
 
 452 
 
 INDEX. 
 
 li^' 
 
 h3 
 
 i ; ,» 
 
 U I 
 
 Pi 
 
 
 * "^ 
 
 )t' j 
 
 ith 5 
 
 Sabzeans — said to have been disciples 
 
 of John, 256. 
 Sabeans — whether named in Ezek. 
 
 xxiii. 42, p. 207. 
 Sacred history — one of development, 
 
 252. 
 Sacrifices —which arc most acceptable to 
 
 God, 3S0. 
 Sale his comment on the Koran, 390. 
 Samaria — intemperance of, 169, 230. 
 
 Woman of, 309. 
 Samaritan text and version — named, 
 
 xlvi.; quoted, lO, li, 21, 27, 37, 47, 
 
 53- 
 
 Samson, 'sun-like — his mother forbid- 
 den to use wine or strong drink, 71-2. 
 His consecration as a lifelong Nazarite, 
 72. His faults no argument against 
 abstinence, 74. His appeal for water, 
 74. His last exploit and death, 75. 
 
 Samuel — dedicated as a lifelong Nazarite, 
 
 79- 
 
 Sa/>a (grape-juice boikd down to one- 
 half its bulk), xxiii. Classed with 
 wines by Dioscorides, xxxvi. 
 
 Saracens — subdued the East and Spain 
 without the use of strong drink, 95. 
 
 Saturday Rei'inu (The) — quoted and 
 answered, xxxiv. 
 
 Schcdius — definition of neepho, 362. 
 
 Schleusner— his derivation and definition 
 of neep/io, 362. 
 
 Schrevelius— hisdefinitionof M^f^/^t", 362. 
 
 Scott, Sir W. — his use of the word 
 'fou,' 341-2. 
 
 Science and Scripture — are in harmony, 
 xviii, xxviii, xlv-vi. Testimony on 
 strong drink, xlii. 
 
 Scripture— teaching on wine, xl. See 
 ' Bible'. 
 
 Seacchus— on Isa. xxv. 6, p. 168. 
 
 Self-confidence — oftipplers, 172. Should 
 be exchanged for watchfulness and 
 abstinence, 335. 
 
 Self-denial — a Christian duty related to 
 the practice of total abstinence, 272, 
 295, 326, 327, 334. 
 
 Sell-indulgcnce is self-punishment, 134, 
 1 88. 
 
 Selwyn, Bishop — his testimony to the in- 
 fluence of Europeans on the drunken- 
 ness of Maories of New Zealand, 
 337 (foot-note). 
 
 Sensualists— their motto, 164, 298, 344. 
 
 Septuagint Greek Version of the Old 
 Testament — its origin, xlvi. Quoted, 
 3, 9, 10, u, 12, 15, 16, 21-23, 27— 
 
 33. 36, 4<-2, 45-47. 49. 51—53. 
 55-57.59-68, 70-72,77, 79--86, 
 
 88-9, 91—93, 96-138, 140-144, 
 146—154, 156, 158—160, 162—167, 
 169 171, 173-179. 181—185, 187 
 — 189, 191, 198- 200, 202 - 204, 206 
 — 209, 211-12, 214, 217—219, 221 
 233. 235-6, 238-9, 240, 242-248, 
 340. 
 
 Serpents — the action of wine compared 
 to the bite of a serpent, xliii., 137. 
 Supposed to be fond of wine, which 
 increased the virulence of their pi son, 
 62. The brazen serpent broken to 
 pieces, 92. 
 
 Shakar (Greek sikera) 'sweet drink, '^ — 
 see Appendix B. 418. 
 
 Shakspere — on ' the invisible spirit of 
 wine,' xl. 
 
 Shahkar — see Appendix B, 422. 
 
 Sibyllineoracles— on a period of abundant 
 food and joy, 232. 
 
 Shaw, DrT. — on the meaning oi debash, 
 20. 
 
 Shicron — name of a Jewish town, 67. 
 
 Sin— incurred by a neglect to do known 
 good. 382. 
 
 Slavery — defended, as drinking-customs 
 are, by an appeal to .Scripture, 379. 
 
 Smith, Ur E. — on alcohol in any quantity 
 as a disturber and weakener, xl, 262 
 (foot-note). 
 
 Smith, Rev. Dr Pye— on the vine after 
 the Deluge, 10. 
 
 Smith's, Dr W., 'Dictionary of the 
 Bible' — error as to tirosh, xiv. 
 
 Smith's, Dr \V., Latin and English 
 Dictionary — quoted, on cbriits, etc., 9. 
 i Snares— to l)e avoided, 263. Not to be 
 set before others, 273. 
 
 .Sober-niinfled — Un its Scrij.ture use, see 
 Appendix B, under sophrou, 428. 
 
 Sodom — wine of. 13. Vine of, 62 
 (foot-note). 
 
 .Solima — stone wine-presses at, xvi. 
 
 .Sophocles — his use of neeplio, 363. 
 
 Si>r<7r/—sQc Appendix 13, 419. 
 
 Sowing and reaping — th> ir inseparable 
 connection, 350- 1. 
 
 Speechley — his work on the vine quoted, 
 1 80- 1. 
 
 Spirit — Webster gives twenty-one defini- 
 tions, of, xix. 
 
 Sponge — dipped in vinegar, 288. 
 
 Stanley, Dean -on k/iai;', xviii. On a 
 new leaf of the Bii)le to be turned, 
 XXX. On mei/iuo, ^4.1. On the words, 
 'as often as ye drink it,' 343 (also 
 foot-note). Erroneously attributes to 
 Mohammedans an aversion to tiie vine, 
 
 390. 
 Stephanus — his definition of neephahcs, 
 362. 
 
INDEX. 
 
 453 
 
 ., 140-144, 
 10, 162—167, 
 ^1—185, 187 
 02—204, 206 
 [7 — 219, 221 
 
 3, 242-248, 
 
 ine compared 
 
 t, xliii., 137. 
 
 wine, which 
 
 tlieir pi ■.son, 
 
 at broken to 
 
 eet drink,' — 
 
 ble spirit of 
 
 , 422. 
 
 d of abundant 
 
 ng of debash, 
 
 town, 67. 
 to do known 
 
 king-customs 
 pture, 379. 
 lanyquantity 
 ener, xl, 262 
 
 he vine after 
 
 mary of tlie 
 , xiv. 
 
 and English 
 ^iriits, etc., 9. 
 . Not to be 
 
 )ture use, see 
 ■oil, 428. 
 Vine of, 62 
 
 at, xvi. 
 
 o, 363- 
 
 9- 
 
 • inseparable 
 
 vine quoted, 
 
 y-one defini- 
 
 288. 
 
 xviii. On a 
 ) be turned; 
 )n the words, 
 :.' 343 (also 
 attributes to 
 n to the vine, 
 
 f neephalios, 
 
 \_ 
 
 I 
 
 Stephens —his received Greek Text, A. D. 
 1560, xlvi. 
 
 Steudel, Dr— on submission to Scripture, 
 xxviii. 
 
 Stowell, Canon— on man causing an ap- 
 parent discord between science and 
 Scripture, xix. 
 
 Straying— like a drunken man, 114, 164. 
 
 Strong drink— forbidden to the priests 
 when officiating, 36. Forbidden to the 
 Nazarites, 41. When permitted, 53. 
 Forbidden to Samson's mother, 71. 
 Said to be 'raging,' 133. Not to be 
 desired by princes, 143. Only suited 
 to the hopeless, 144. Becoming bitter 
 to the taste, 165. Ruinous to priests 
 and prophets, 170. Enervating effect 
 of, 181. Forbidden to John the Bap- 
 tist, 292. 
 
 Stum — abbreviation of musttim, xxxvii. 
 
 Stuart, Professor — on Joseph's brethren 
 making merry with him, 21. On the 
 Nazarites not being permitted to use 
 vine-fruit, 44. On the wine used at 
 the passover, 283. 
 
 Stumblingblocks -to be removed, 263-4, 
 322. 
 
 Subject— nature of, part of the context, 
 
 XX, 
 
 Syr and syrctiim — referred to, xxiii. 
 
 Suetonius — his account of TiberiusCsesar, 
 293 ; of Claudius Cresar, 315 ; of 
 Nero, 319. 
 
 Suidas — on gleukos, xxxvi, 3 1 3. His 
 definition of luvpkalioi thuisai, 362. 
 
 Surfeiting — reproved, 299. 
 
 Swinburne— on the preservation of fresh 
 grapes in Spain, 278. 
 
 Sycophant— derivation and use of the 
 word, 229. 
 
 Syrup— derivation of, xxii. 
 
 Symmachus's Greek Version of the Old 
 Testament — when prepared, xlvi. 
 Quoted, 3, 23, 42, 62, 83, 84, 1 16-17, 
 119-124, 131-2, 134, 151-2, 154, 
 156, 158-9, 166-7, 169 -171, 17b, 
 181, 185, 203, 20S. 
 
 Syriac Version of the Old Testament- 
 quoted 42, 52-3, 57, 65, 70, 77, 85, 
 108,113-115, 118-9, 124, 126, 129, 
 
 130. 133. 135—138. 143-4. 155. 160, 
 163, 165, 167, 169, 1 70- 1, 202-3, 208, 
 217-18, 221-2, 231, 238, 240, 246. 
 
 Table of Contents, v. 
 
 Tacitus— on the drinking customs of the 
 
 ancient Germans, 10. 
 * Take away the heart ' — how to be 
 
 understood, 219-20. 
 
 Talmud, composed of the Mishna. (the 
 text) and two Gemaras (commen- 
 taries) — saaction of drunkenness at 
 the feast of Purim, 112. On the 
 ' blessings ' for fruit, etc., 218. Refer- 
 ences to the use of wine at tiie pass- 
 over, 229, 284. Traditions respecting 
 the supply of drugged wine to crimi- 
 nals, 287, 291. 
 
 Targums, expositions of the Old Testa- 
 tament — their authors and character 
 described, xlvi. Quoted, 3, 9, 10, 
 II, 13, l.s, 21-2, 25, 36, 41-2, 46 - 
 49. 51—53. 60—62, 64-5, 70-1, 77, 
 79, 80, 82, 85-6, 108-9, no, 1 15-16, 
 118, 120—122, 124, 126-7, i3o> 133. 
 143-4, 147—149, 151, 156, 159, 160, 
 163, 165, 169, 170-1, 176, 198, 203, 
 206, 208, 217—220, 222-3, 225-6, 
 228, 230-1, 236 — 240, 246-7, 251. 
 
 Tatham, Archdea.on — his objections to 
 unfermented wine at the Lord's Sup- 
 per, 277. 
 
 Tatian— his abhorrence of wine, 253. 
 
 Tuvernier, Baron -on the wine used at 
 the Lord's Supper by the Christians of 
 St. John, 282. 
 
 Temperance — true meaning of, 149. 
 Justly used to designate the total 
 abstinence movement, 292, 317-18. 
 Should form a subject of preaching. 
 318. A fruit of the Spirit, 350. Its 
 comprehensiveness, 377. 
 
 Temperance reform — a harbinger of the 
 gospel, 292. 
 
 Temperate— for use of in N. T., see 
 Appendix B, under enkratecs and so- 
 pk>v)i, 428. 
 
 * Temperate in all things ' — the abuse of 
 this phrase corrected, 334. 
 
 Temptation — in the garden of Eden, no 
 justification of the use or sale of in- 
 toxicating drinks, 3. Le^^sons to be 
 drawn fium the trial in Eden, 4. Of 
 God, by man, 26. How a':':ciated 
 with the use of alcoholic liquors, 
 261-2, 264. Not chargeable upon 
 God, 3S0. 
 
 Theocritus— his allusion to vinegar used 
 by reapers, 77. 
 
 Theodore, I'^mpcror of Al)yssinia— the 
 evil effects of his intemijcrance, 270. 
 
 Theodoret — on Tatian's aijhorrcnce of 
 wine, 253. 
 
 Theodotion's Greek Version of the Old 
 Testament — when composed, "'"i. 
 Quoted, I, 62, 117, 131, 133, 135, 
 136, 143, 158, 169, 171, 178, 181. 
 
 Theognis — his use of necplio, 364. 
 
 Thevenot— on the buckets used in the 
 East, 309. 
 
 1 
 
 Azm 
 
^^ 
 
 454 
 
 INDEX. 
 
 In! 
 
 i. ". 
 
 • ' I* 
 
 TherapeutaeC healers') — their profession, 
 256. rhilo's testimony to their purity 
 and abstinent- 257. 
 
 Thomson, J. — from his 'Seasons,' 
 on palm-wine, 18 (foot-note). 
 
 T!aiiiios, heat, fury, 391. 
 
 Times (The) — on paradise, 6. On the 
 destruciion of corn in the manufacture 
 of ardent spirits, 132. On armour- 
 plate rolling without strong drink, 1 75 . 
 
 Timothy — to keep himself pure, 371. 
 Might use .''. little wine, 371 — 374. 
 
 Tirosh — not a fluid, but the solid fruit 
 of the vine, 15, 51, 53, 70, 117, 129, 
 179, 185, 217-220, 223, 226, 236, 
 244. See also ' Vine-fruit ' and Ap- 
 pendix B, 414. 
 
 'Tirosh-lo-V'ayin' ('Tirosh not Yayin') 
 — quoted, on the size of grapes in 
 Syria and England, 46. Un soveh, 
 157. On the colour of grape-juice, 
 180-1 (foot-note). On oil-wine, 197. 
 
 Tokay wine — how produced, 31. 
 
 Tongue— in what sense full of deadly 
 poison, 380, 
 
 Total abstinence — see ' Abstinence ' and 
 ' Temperance.' 
 
 'Touch not, taste not, handle not,' 358. 
 
 Trend), Archtiisliop — on the drawing of 
 the water by the servants at Cana, 
 and the character of the miracle 
 wrought, 303. 
 
 Trees— bearing frait not to be cut down, 
 56. 
 
 Truth — stronger than wine, 187. Sym- 
 bolized by ' living water,' 394. 
 
 Tyndale's English Version of the New 
 Testament (A. D. 1527)— quoted, 267, 
 275. 295. 303, 317. 32S, 333, 355, 
 366, 367, 372. 
 
 U 
 
 Unfermcntcd things — alo-" permitted at 
 the passover, and wliy, 27. See Ap- 
 pendix 13, under matzah and azumce. 
 
 Unfermcnted wine — can it be pre- 
 served ? xxxiv. Mr F. Wright's, 
 xxxiv, 86. Made near Cincinnati, 
 XXXV. How to preserve it, xxxv.xxxvii. 
 Improved by age, why, xxxv, 294. 
 Whetlier used at the institution of the 
 Lord's Supper, 277-283. Used by 
 Eastern cluuches, 282. Reasons for 
 its use by modern churches, 285-6. 
 Receipt for its domestic manufacture, 
 286. 
 
 Ure, Dr A. — on grape-juice before fer- 
 mentation, as sweet wine, xxxvii. On 
 the prevention of fermentation by re- 
 moval of yeast, 168. 
 
 Valpy, F. E. J, — on tnustttm and mn-um, 
 xxxvii. His derivation of neepho, 362. 
 
 Vasliti — her banquet, no. 
 
 Vine — planted by Noah, legend of, 9. 
 Cultivated in F ypt, 17, 123-4. Faljle 
 of Jotham, 70. Sitting under, a 
 sign of security, 88, 245. Species 
 growing wild, 91, 248. Planted on 
 hill-sides, 188, 225. I^ice of, in the 
 time of Isaiali, 161. Of Sibmah, i6i, 
 199. Languishing, 165. Diicd up, 
 226. Its wood only fit for fuel, 206. 
 On the phrase 'a vine in thy blood,' 
 206. 'Fruit of,' 290. A type of 
 Christ, 310. See also Appendix B, 
 XiVi<S.isc gephen, 419, and ampdos, 426. 
 
 Vine-dressers, 75, 99, 179, 201, 226. 
 
 Vine-fruit — value of, in the East, xxv, 
 93. See Appendix B, under 'Tirosh,' 
 
 Vinegar — forbidden *o the Nazarites, 
 41. Given to Ruth, 77. Prophetic 
 allusion to, 121, Proverbs concern- 
 ing, 132, 138. Offered to Christ, 
 mingled with gall, and refused, 287, 
 Offered to Him on the cross, and re- 
 ceived, 287-8, 291, 300, 311. 
 
 Vineyards — ^losaic rules concerning, 39, 
 40. Their narrow paths, 49. Not to 
 be sown with diverse seeds, 58. 
 Might be plucked by the passer by, 
 59. Not to be gleaned by the owner, 
 59. Nalioth's, desired by Ahab, 90. 
 Of the wicked, 114. Avoided by the 
 wicked, 115. In flower, 151, 153-4. 
 Solomon's, 155. Measured by 
 
 yokes, 159. Of 'red wine,' 168. 
 Devastated, 230-1. Parable of, 273, 
 290. St Paul's reference to, 3^2. 
 
 Vinet— on the possibility of great errors 
 in the Churcli, xx ; x. 
 
 Vintage— of Abi-ezer, a proverb for 
 scarcity, 69. Celebrated by the She- 
 chemites with songs, 71. Failure of 
 described, 159, 173, 199, 223, 241. 
 Shouting to cease, 162. Prolific, 245. 
 
 Virgil— on the site of vines, 158. 
 
 Vow— of the Nazarites, 41. Assumed 
 by St Paul, 315-6. 
 
 Vulgate, (The) Latin Translation of the 
 Old and New Testament— when and 
 by whom executed, xlvi. Quoted, 
 3, 9, 12, 13, ;5, 16, 21-2, 27—29, 31 — 
 
 33, 36, 41-2, 44, 47, 49, 52-3- 55 - 57, 
 59-68, 70-72. 77, 79-«6, 88-9, 
 91—93,96—138, 141— 144, 147—156, 
 158— 171, 173—179- 181— 183, 185— 
 189, 191, 198-200, 202—209,211-12, 
 214, 217—232, 235—240, 242-248, 
 265, 274, 295, 333, 353, 355, 367. 
 
 \ I 
 
INDEX. 
 
 455 
 
 Wattes— wasted in iutoxicating drinks, 
 
 243- 
 Watchfulness — connected with sobriety, 
 
 360-1. ' To prayers' 3S5. 
 
 Water— highly valued in the East, 14, 
 88, 127, 174-5. Israeli*c> murmured 
 for, 29. SongoflhetrifxM, 48. Offer 
 of payment fur by the Lsraelitcs, 81. 
 King Saul's cruse of, 83. Supplied to 
 Elijah, 88. Not given to the weary, 
 1 14, An emblem of conjugal affec- 
 tion, 130. (iivcn to the thirsty, 140, 
 164. Proverb concerning, 141. The ( 
 •stay of water,' 1 = 7. A refreshment | 
 to the smith, 175, 205. A cup, if 
 given to a di.sci]/lc, to l>e rewarded, 
 266. Living water, 309. A type of 
 Christ, 335. Kejjrev.-ntefl by Plato as 
 the neeplwn theo;, *a?>stemiou3 deity,' 
 363. The water of life, 394. 
 
 Water-pots — at the marriage feast in 
 Cana, 302. 
 
 Water-drinker — meaning of the term, 
 
 371, 373. 
 Webster's (Dr) Dictionary — defmition 
 
 of must as wine, xxxvii, 
 W^ebster and Wilkins'jn's ' Notes on the 
 
 New Testament ' — on the phrase ' one 
 
 is hungry and another is <irunken,' 339. 
 
 On the words 'apjx-arance of evil,' 366. 
 Weisinger - his view lliat bi hops only 
 
 arc restricted to mon<'»t'amy, xxxiii. 
 Wells used by Abraham's herfJsmen, 14. 
 
 Song of the well, 48. Bethlehem's, 87. 
 
 Jacob's, 309. 
 Wesley, Rev. John— on the Nazarites, 
 
 37. On fortunes ma<Ie in the liquor 
 
 traffic, 375-6. Un raising a revenue 
 
 from the sale of the ' poison ' ardent 
 
 spirits, 389. 
 Westminster Assembly of Di^-ines — their 
 
 Annotations quoted, 209, 219, 235. 
 Wetstein — referred to, 378, 3S9. 
 ' Whatsoe%'er things are true,' etc. —the 
 
 great principle of Christian life and 
 
 duty, 355-0. 
 Whitby, Dr— on 'temperate in all things,' 
 
 333- 
 
 Wiclif's English Version of the New 
 Testament (A.D. 15VJ) — quoted, 267, 
 292, 295, 301, 303, 517, .52S, 372. 
 
 V.'ilkinson, Sir G. — on the oilture of the 
 vine in Eg)pt, 17. On the opposite 
 properties of ancient wines, 18. On 
 vineyard-wine and pa!m-wine, 18. On 
 the use of wine by the kings of Egypt, 
 19. 
 
 W^illiams, Rev. Dr. E. — errors of inter- 
 pretation for want of closer search, 
 
 XXX. 
 
 Wine — its primary relation to the vine- 
 cluster, xvi. Thename properly applied 
 to the juice of grapes before fermenta- 
 tion, xxxv-vi, 9 ; see also Appendix C. 
 Preserved in its grapes from the crea- 
 tion, 15, 251. Slade from unpressed 
 grapes, 31. Forbidden to the priests 
 when officiating, 36, 209 — 2ii. Va- 
 rieties of, 105. Bursting bags for 
 want of vent, 105, 265-6. Wine 'of 
 astonishment,' 120. Mixed and foam- 
 ing, 122. Making glad the heart, 125. 
 Wine 'of violence,' 130. Prepared 
 by Wisdom, 131. Described as 'a 
 mocker,' 133. The lover of, not to be 
 rich, 134 When not to be looked 
 upon (desired), 136 — 138. Not to be 
 drunk by kings, 143. Only adapted 
 to produce ol)livion, 144. Followed 
 after by the Preacher, I47. To be 
 drunk with a merry heart, 148. 
 Causing mirth, 149. Spiced, 154. 
 Mixed with water, 156. Inflaming 
 effect of, 159. Ceasing to abound, 166. 
 Ruinous to priest and prophet, 1 70 - 1 72. 
 Argument on its title to be accounted 
 the strongest of all things, 187, Asked 
 for by children, 202. Of Helbon, 
 208-9. Refused by Daniel and his 
 friends, 211. At Belshazzar's feast, 
 214. Said 'to take away the heart,' 
 219. Defding the king and princes of 
 Samaria, 222. Of Lebancm, 224. 
 Failure of, 225. Often condemned, 
 229. Given to the Nazarites, 230. 
 Drunk in bowls, 231. A defrauder, 
 239. Inflaming drink, 240. Old 
 preferred to new, 294. Of Arcadia, 
 *95- Opimian, 295. Miraculously 
 l)roc!uced at Cana, the kind and quan- 
 tity considered, 304—307. Mingled 
 with gall and myrrh, 287, 291. St 
 Paul's declaration concerning, 324. 
 Contrasted with the influence of the 
 Holy Spirit, 354-5. Its nutritious 
 value 156 limes less than that of beef- 
 steak, 370. A little allowed to Timo- 
 thy, 371. Use of by bishops, dea- 
 cons, etc., 367, 377. Of God's wrath, 
 391-2; and of • fornication, 391 — 393. 
 See also Appendix B, under yayin, 
 ahsis, sovch, kJuimar, tirosk, shcmah- 
 rim, as/tiskah, k/iamah, oinos, gUukos ; 
 and Appendix C. 
 Winebibbers — condemned, 135. 
 Wine countries— their supposed sobriety 
 
 not real, 171, 235-6. 
 Wine-press — the natureof, and references 
 to those used at Bhadoom and Solima, 
 xxvi. Of Zeeb, 69. Abounding with 
 tirosk, 129, 227-8. Trodden by the 
 
456 
 
 INDEX. 
 
 Messiah, i8o. Trodden by Jehovah, 
 202. Trodden by foreign nations, 228. 
 Small produce of, 244. Of God's 
 wralh, 391, 393. See also Appendix 
 B, under yc-i/c/>, gath, purah, 421. 
 
 Wine-vat (or wine-fat) — nature of, 290. 
 
 Wisdom — her invitation to drink of her 
 mixed wine, 131. Justified by her 
 children, 295. 
 
 Wolff, Rev. Dr— his interviews with 
 modern Kechabites, 196. 
 
 Women— intemperance of peculiarly de- 
 grading, 80. Among the ancient Ro- 
 mans prohibited from using wine, 369. 
 In Austria very sober, 369. 
 
 Wordsworth, Dr — on St Paul's advice to 
 Timothy, 373. 
 
 Work— the hardest performed without 
 intoxicating drink, 175. 
 
 Wormwood wine — its nature, 203. See 
 * Absinthe.' 
 
 Worms — destructive to vines, 60. 
 
 Wounds — associated with wine, 297. 
 
 Wright, F. — his unfermented sacramental 
 wine favourably noticed by Dr 
 Hassall, xxxiv. Improves with age, 
 XXXV. Proved by experiments to con- 
 tain no alcohol, xxxviii-ix. 
 
 Words — examples of their various appli- 
 cations, XV, xxxi. 
 
 Wylie, Rev. J. A. — on the wines of 
 Lebanon, 224. 
 
 X 
 
 Xenophon — his account of the fall of 
 Babylon, 215. Ilis definition of ' the 
 temperate man' (enknitees), 317. His 
 account of the ancient eranoi, 338. 
 On the address of Cyrus to his chiefs, 
 361. 
 
 Yayin, ' grape-juice ' — its generic sense, 
 xvi. Its derivation, xxi. Different 
 senses, xxii-iii. See also Appendices 
 B and C, 412, 431-2. 
 
 Yitzhar, ' orchard-fruit ' — derivation of 
 the name, xxv. See Appendix B, 425. 
 
 Yonge, F. — his definition of neephon, 
 362. 
 
 Yeqev, ' press '— derivation and mean- 
 ing of, xxvi, 421. 
 
 Zabian ' Book of Adam ' — noticed, 160. 
 Zythus (barley-wine or beer), i8, 163. 
 
 J. AND W. RI^KH, fKINTBRS, LONDON. 
 
 'J y 
 
wines of 
 
 : fall ot 
 1 of ' the 
 17. His 
 
 |«, 338. 
 is chiefs, 
 
 ic sense, 
 Different 
 pendices 
 
 ation of 
 B, 425. 
 
 neeplwn. 
 
 mean- 
 
 sd, 1 60.