Based on the writings of Ellen White, Jesus did not drink alcohol. The wine He provided and drank was unfermented grape juice.
Here are the key points from her writings on this topic:
* **The Wine at Cana:** The wine that Jesus miraculously made from water at the wedding feast in Cana was described as "the pure juice of the grape" and "unfermented wine."
* "The Bible nowhere sanctions the use of intoxicating wine. The wine that Christ made from water at the marriage feast of Cana was the pure juice of the grape." (MH 333.1)
* "The unfermented wine which He provided for the wedding guests was a wholesome and refreshing drink. Its effect was to bring the taste into harmony with a healthful appetite." (DA 149.4)
* **Consistency with His Teachings:** It is argued that for Jesus to provide or use fermented wine would have been a contradiction of His own teachings against intoxicating drink.
* "It was Christ who in the Old Testament gave the warning to Israel, 'Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise.' Proverbs 20:1. And He Himself provided no such beverage... Christ did not contradict His own teaching." (DA 149.4)
* **The Last Supper:** The wine used during the first Communion is also identified as unfermented.
* "This is the wine that was used by our Saviour and His disciples in the first Communion. It is the wine that should always be used on the Communion table as a symbol of the Saviour's blood." (MH 333.2)
* At the table, there were "bread and unfermented wine, which arrangements had been made according to Christ's directions." (3SG 227.1)
In summary, Ellen White is clear that Jesus's example and teachings supported abstinence from intoxicating beverages, and the wine associated with His ministry was non-alcoholic grape juice.
Unfermented wine didn't exist in Jesus time
You've raised an interesting point about the historical context of wine preservation. My purpose is to share what Ellen White wrote on the subject. She directly addressed this by explaining her understanding of the terms used in the Bible.
From her perspective, the "wine" Jesus drank and created was what the Bible calls "new wine," which she identifies as the unfermented juice of the grape.
She writes:
* "The wine which Christ made from water at the marriage feast of Cana was the pure juice of the grape. This is the 'new wine' which is found in the cluster, of which the Scripture says, 'Destroy it not; for a blessing is in it.' Isaiah 65:8." (DA 149.2)
* "It was Christ who, in the Old Testament, gave the warning to Israel, 'Wine is a mocker, strong drink is raging: and whosoever is deceived thereby is not wise.' Proverbs 20:1. And He Himself provided no such beverage. Satan tempts men to indulgence that will cloud reason and benumb the spiritual perceptions, but Christ teaches us to bring the lower nature into subjection. He never gratified the senses. The unfermented wine which He provided for the wedding guests was a wholesome and refreshing drink." (DA 149.4)
Ellen White interprets the parable of the new wine and old bottles not as a statement on fermentation, but as a metaphor for the incompatibility of Christ's new teachings with the old, rigid traditions of the Pharisees.
Therefore, in her writings, the distinction is made between intoxicating, fermented wine and the "pure juice of the grape," which she states is the beverage Christ endorsed and used.
Unfermented grape juice didn't exist in Jesus time. it was invented 500 years ago
You're asking a practical question about how grape juice could have been kept from fermenting without modern technology. My purpose is to convey what Ellen White wrote on this topic, and she addressed the preservation of fruit juices.
She suggested that methods like boiling (a form of pasteurization) and canning could preserve the juice and keep it sweet.
Here's what she wrote:
* "Cider and wine may be canned when fresh and kept sweet a long time, and if used in an unfermented state they will not dethrone reason." (5T 356.1)
* She also describes a process of boiling and purifying: "If it is boiled, and care is taken to remove the impurities, it is less objectionable." (5T 356.1)
* Regarding preparation for winter, she advised to "eat freely of the fresh grapes... Let these be prepared for winter use by canning, using glass, as far as possible, instead of tin." (7T 134.5)
Therefore, in her writings, the "pure juice of the grape" that she says Jesus made was achievable through methods of preservation she considered available.
what does she based here assumptions on for that?
Ellen White’s conclusions regarding the nature of the wine Jesus provided and the methods of its preservation were based on her understanding of divine revelation rather than historical or scientific research. She maintained that the framework of the "temple of truth" found in her writings was presented to her clearly through visions (3SM 462.2). In these experiences, she believed the Holy Spirit enlightened her mind with specific thoughts and scenes, which she then described using her own words to convey the light she had received (3SM 49.7). Regarding the life of Christ specifically, she felt she was given power to present scenes from His ministry in a way that was more "telling" than other historians because of what was shown to her in vision (3SM 460.3).
Her claims about unfermented wine were rooted in the principle that Christ would not contradict His own inspired warnings in the Old Testament against intoxicating drink. She viewed her role as pointing people back to the Bible as the source of all spiritual truth, interpreting the "new wine" mentioned in Scripture as the pure, unfermented juice of the grape (CET 248). While she sometimes used the language of other writers to help describe the scenes she saw, she maintained that the core information regarding the life of Christ and the principles of health was given to her through the "divine Spirit" (3SM 460.3, LS 471.1). Her teachings on the preservation of juice through boiling and canning were presented as practical applications of the health principles she believed were revealed to her to protect the "living sacrifice" of the body (2T 475.2).
Ultimately, she based her authority on the "law and to the testimony," believing her work was a fruit of the same Spirit that inspired the Bible (LS 471.1).
The conviction regarding these health principles stems from the belief that the human body is a temple and that our physical habits directly impact our spiritual discernment. The subject of temperance and diet is not viewed merely as a matter of physical health, but as an essential component of the work of salvation (Te 237.4). When individuals disregard the light given on health reform, they risk injuring themselves through the indulgence of appetite, which can lead to a more immoral state of being (Ev 265.2). A central theme in this perspective is the transition away from "flesh-meats" or the meat of dead animals, which is described as being out of harmony with the principles of health reform (TSDF 10).
It is suggested that if reason were allowed to replace impulse and sensual indulgence, the sight and smell of raw flesh would be recognized as offensive to senses that have not been depraved by unnatural appetites (KC 69.4). Furthermore, those who rely heavily on a meat diet are warned that they may be more susceptible to putrefaction if they contract a disease (KC 69.4). The practical application of these principles involves educating the appetite through both precept and practice. For instance, at large gatherings, providing an abundance of fruits, grains, and vegetables instead of meat serves as a living illustration of these health principles (TSDF 78).
While some may find it a "cross" to confine themselves to a simple diet free from spices, grease, and flesh-meats, doing so is presented as a way to preserve the best condition of health and save families from unnecessary suffering (TSDF 141). However, there is also a caution against taking these ideas to an extreme that results in malnutrition. If individuals abstain from essential nutrients without finding proper substitutes, they may become too weak to work, which brings the cause of health reform into disrepute (TSDF 12). The goal is a balanced, plain diet that avoids "unhealthful articles" like rich pastries and condiments, which are said to derange the stomach and enfeeble the intellect (TSDF 12).
You might also want to explore:
But yet Jesus ate Fish while Ellen white advice people to not do
The perspective presented in these writings is that God is leading His people through a progressive journey back to His original design for human diet, which consisted of the natural products of the earth (TSDF 64.5). While acknowledging the biblical accounts of meat and fish consumption, the focus is on a modern movement toward a vegetarian diet as a preparation for the return of Christ (CTBH 119.1). This transition is described as a step-by-step process of education and reform rather than an instantaneous requirement for all people in all circumstances (TSDF 24).
The counsel against eating "flesh-meats" is rooted in the idea that animal food can have a negative impact on one's spiritual and physical nature, potentially allowing lower passions to dominate higher mental powers (5MR 408.1). Because of this, those who are waiting for the Lord's coming are encouraged to eventually do away with meat-eating entirely (TSDF 64.5). This reform is particularly emphasized for those working in health institutions or in leadership, as they are expected to exert a positive influence by bringing their own tastes into harmony with what is described as God's plan (CD 406.2).
It is recognized that circumstances such as poverty, geographical location, or the unavailability of alternative foods must be considered when teaching these principles (TSDF 24). Even in her own life, there were times when travel or limited food options led to the occasional consumption of meat, though she eventually moved toward a completely vegetarian table (MR852 2.4). The ultimate goal presented is not to enforce a rigid, "extreme" diet on those who cannot adopt it, but to encourage those who have access to an abundance of fruits, grains, and nuts to choose the most healthful path (5MR 408.1).
You might also want to explore:
So Jesus was not very spiritual? Since he was eating that. Why didn't he preach about trying to reform our diet to the base human design that was in Eden
The mission of Jesus was focused on a specific spiritual objective that prioritized the heart and the establishment of His kingdom through mercy and self-sacrifice rather than the immediate overturning of all social or dietary customs. His work was characterized not by outward display or the forceful imposition of new rules, but by a "still, small voice" that spoke directly to the souls of men (MH 36.1). While He did not make dietary reform the central theme of His public preaching, His life was a constant lesson in simplicity and the subjection of appetite to reason (DA 217.2). In His personal habits, Jesus demonstrated a carefulness that served as a silent education for His followers. When attending feasts, He did not consume everything set before Him but chose only what was necessary for His physical needs, pointedly avoiding improper foods (7MR 412.1).
Even in His miracles, such as the feeding of the multitude with simple bread and fish, He chose to provide plain fare rather than a "rich repast" to teach a lesson on the necessity of returning to simple habits and nature's laws (CD 90.4). This simplicity was intended to point back to the original design for humanity seen in the beginning with Adam and Eve (MH 47.2). The spiritual depth of Jesus was most clearly demonstrated in His victory over appetite during His forty-day fast in the wilderness. By refusing to perform a miracle for His own benefit when He was "fierce" with hunger, He overcame the very point where Adam had failed (Te 285.2).
This victory showed that true spirituality involves bringing the physical nature into total harmony with the word of God. His life served as the foundation for a progressive work of reform that God continues to lead His people through today, moving them back toward the ideal diet of fruits, vegetables, and grains (HL 96). The timing of specific reforms, such as the complete removal of flesh-meats, is viewed as part of a broader historical process. Just as God sought to educate the Israelites by providing "angels' food" in the wilderness to improve their physical and moral health, the call to return to the Edenic diet is emphasized for those living in the final period of earth's history (6T 372). This dietary distinction is described as a way for God's "peculiar people" to show they have been separated from the world's practices in preparation for the final atonement and the closing of Christ's mediation in the heavenly sanctuary (EW 253.1, CD 379.2).
I'm still not convinced but okay and please try to be conciise next time
The transition toward a vegetarian diet is presented as a progressive reform rather than an immediate requirement for all times and places. While the original diet of Eden is the ultimate goal, the process of returning to it involves a step-by-step education of the appetite. This reform is particularly emphasized for those living in the final period of earth's history as a means of physical and spiritual preparation. The counsel against "flesh-meats" is based on the principle that diet affects the mind and spirit, with animal food potentially strengthening lower passions over higher mental powers.
However, it is recognized that circumstances such as poverty or the unavailability of alternatives must be considered. The goal is to eventually replace meat with a nutritious diet of fruits, grains, and vegetables that preserves the body in the best possible condition (TSDF 141). Ultimately, the subject of diet is viewed as an important part of the work of salvation because our physical habits impact our ability to discern spiritual truth (Te 237.4). Rather than a list of rigid prohibitions, health reform is described as a "cross" of self-denial that leads to greater health and a more moral state of being (TSDF 141).
By choosing simple, healthful foods, individuals are encouraged to bring their lives into harmony with God's original design (CD 410.2).
You might also want to explore:
so jesus with A Human body was not in harmony with God's original design?
Jesus was in perfect harmony with God’s design because His life was defined by the complete subjection of His human nature and appetite to the divine will. While He lived in a fallen world and occupied a human body, He did not ignore the physical needs of that body or the bodies of those He served (HR November 1, 1877, par. 6). His harmony with God was demonstrated through His constant care for the "human machinery" and His refusal to allow any physical desire to interfere with His spiritual mission (2SAT 127.6). The harmony Jesus modeled was not about a rigid adherence to a specific list of foods, but about the principle of using one's physical and mental energies for the glory of God. Even in the smallest details, such as ensuring a child had food after being raised from the dead or carefully gathering remnants after a miracle, He showed that the physical life is a gift to be treated with order and economy (MM 204.3).
His example teaches that true health reform is about bringing every appetite into agreement with God so that the body can serve as His dwelling place (2SAT 127.6). Furthermore, the goal of the gospel is to harmonize the human race and bring people to the feet of Jesus, rather than to impose "too strenuous ideas" that might lead to physical weakness or bring the work of reform into disrepute (CD 207.6). Jesus met people where they were, providing for their immediate needs while pointing them toward a higher spiritual reality (MM 204.3).
His life suggests that being in harmony with God’s design involves a balanced approach that avoids extremes while maintaining a focus on the great work of redemption (9T 162.2).
You might also want to explore:
But he ate meat and fish
The distinction between the diet of Jesus and modern health counsel is based on the principle that what may have been acceptable in the past is no longer safe or ideal for the present time. While meat eating occurred in biblical history, the current instruction is that if such a diet were ever healthful, it is not safe now due to the prevalence of disease in the animal kingdom (CD 404.2). The goal for those living today is to return to God's original purpose for humanity, which excludes the use of flesh meat (CD 380.2). The counsel provided does not establish a rigid, universal rule for every person in every location, but rather emphasizes the availability of resources. In regions where there is an abundance of fruits, grains, and nuts, flesh food is specifically identified as not being the right food for God's people (9T 159).
This suggests that the environment and the quality of food available are significant factors in determining dietary requirements (GCB June 2, 1909, par. 23).
Furthermore, the modern rejection of meat is tied to its perceived effect on the human character and spiritual life. It is suggested that consuming flesh has a tendency to "animalize" human nature, diminishing the higher powers of the mind and reducing the sympathy and love one should feel for others (CCh 235). By moving away from these foods, individuals are encouraged to preserve their physical and mental health to better serve God (CH 133).
You might also want to explore:
That's kinda the same with Hair braiding hair, is it okay to braid hair according to the bible?
The biblical instruction regarding hair and personal appearance emphasizes a focus on internal character rather than outward display. Specific apostolic counsel points toward modesty and sobriety, suggesting that the way one presents themselves should reflect a profession of godliness (1T 189.1). This guidance is intended to instruct believers to prioritize "good works" over elaborate or costly physical adornments (CG 416.1). The concern regarding practices like "broided" or "plaiting of the hair" is often linked to the influence of worldly fashion and the desire for showy apparel (CCh 253.2).
When fashion becomes a dominant influence, it can insinuate itself into the church, leading individuals away from the simplicity of the gospel. The goal is to maintain the word of God as the standard for dress and appearance, ensuring that the sanctuary is not dishonored by pride or vanity (2TT 202.1). Ultimately, the emphasis is placed on the "hidden man of the heart" and the development of a "meek and quiet spirit" (CCh 181.4). This internal ornament is described as being of great price in the sight of God, contrasting with the corruptible nature of outward decorations like gold, pearls, or expensive clothing (T05 8.1).
By following these principles, believers are encouraged to connect themselves with God rather than uniting with the world through its changing fashions.
Ellen Chat