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Wine mixed with water - An image used for the adulteration of wines, with more propriety than may at first appear, if what Thevenot says of the people of the Levant of late times were true of them formerly. He says, "They never mingle water with their wine to drink; but drink by itself what water they think proper for abating the strength of the wine." "Lorsque les Persans boivent du vin, ils le prennent tout pur, a la facon des Levantins, qui ne le melent jamais avec de l'eua; mais en beuvant du vin, de temps en temps ils prennent un pot d'eau, et en boivent de grand traits." Voyage, part ii., 54 ii., chap. 10. "Ils (les Turcs) n'y meslent jamais d'eau, et se moquent des Chretiens qui en mettent, ce qui leur semble tout a fait ridicule." Ibid. part i., chap. 24. "The Turks never mingle water with their wine, and laugh at the Christians for doing it, which they consider altogether ridiculous."
It is remarkable that whereas the Greeks and Latins by mixed wine always understood wine diluted and lowered with water, the Hebrews on the contrary generally mean by it wine made stronger and more inebriating by the addition of higher and more powerful ingredients, such as honey, spices, defrutum, (or wine inspissated by boiling it down to two-thirds or one-half of the quantity), myrrh, mandragora, opiates, and other strong drugs. Such were the exhilarating, or rather stupefying, ingredients which Helen mixed in the bowl together with the wine for her guests oppressed with grief to raise their spirits, the composition of which she had learned in Egypt: -
Αυτικ ' αρ ' εις οινον βαλε φαρμακον, ενθεν επινον,π
Νηπενθες τ ' αχολον τε, κακων επιληθον ἁπαντων .
Homer. Odyss. lib. iv., ver. 220.
"Meanwhile, with genial joy to warm the soul,
Bright Helen mix'd a mirth-inspiring bowl;
Temper'd with drugs of sovereign use, to assuage
The boiling bosom of tumultuous rage:
Charm'd with that virtuous draught, the exalted mind
All sense of wo delivers to the wind."
Pope.
Such was the "spiced wine and the juice of pomegranates," mentioned Song of Solomon 8:2. And how much the Eastern people to this day deal in artificial liquors of prodigious strength, the use of wine being forbidden, may be seen in a curious chapter of Kempfer upon that subject. Amoen. Exot. Fasc. iii., Obs. 15.
Thus the drunkard is properly described, Proverbs 23:30, as one "that seeketh mixed wine," and "is mighty to mingle strong drink," Isaiah 5:22. And hence the poet took that highly poetical and sublime image of the cup of God's wrath, called by Isaiah 51:17, the "cup of trembling," causing intoxication and stupefaction, (see Chappelow's note on Hariri, p. 33), containing, as St. John expresses in Greek the Hebrew idea with the utmost precision, though with a seeming contradiction in terms, κεκερασμενον ακρατον, merum mixtum, pure wine made yet stronger by a mixture of powerful ingredients; Revelation 14:10. "In the hand of Jehovah," saith the psalmist, Psalm 75:8, "there is a cup, and the wine is turbid: it is full of a mixed liquor, and he poureth out of it," or rather, "he poureth it out of one vessel into another," to mix it perfectly, according to the reading expressed by the ancient versions, זה אל מזה ויגר vaiyagger mizzeh al zeh, and he pours it from this to that, "verily the dregs thereof," the thickest sediment of the strong ingredients mingled with it, "all the ungodly of the earth shall wring them out, and drink them."
R. D. Kimchi says, "The current coin was adulterated with brass, tin, and other metals, and yet was circulated as good money. The wine also was adulterated with water in the taverns, and sold notwithstanding for pure wine."
Thy silver - The sentiment in this verse, as it is explained by the following, is, thy princes and people have become corrupt, and polluted. Silver is used here to denote what should have been more valuable - virtuous princes.
Dross - This word - סיג sı̂g - means the scoriae, or baser metal, which is separated from the purer in smelting. It is of little or no value; and the expression means, that the rulers had become debased and corrupt, as if pure silver had been converted wholly to dross.
Thy wine - Wine was regarded as the most pure and valuable drink among the ancients. It is used, therefore, to express that which should have been most valued and esteemed among them - to wit, their rulers.
Mixed with water - Diluted, made weak. According to Gesenius, the word rendered “mixed” - מהוּל mâhûl - is from מהל mâhal the same as מוּל mûl to circumcise; and hence, by a figure common with the Arabians, to adulterate, or dilute wine. The word does not occur in this sense elsewhere in the Scriptures, but the connection evidently requires it to be so understood. Wine mixed with water is that which is weakened, diluted, rendered comparatively useless. So with the rulers and judges. They had lest the strength and purity of their integrity, by intermingling those things which tended to weaken and destroy their virtue, pride, the love of gifts, and bribes, etc. Divested of the figure, the passage means, that the rulers had become wholly corrupt.
“How is the faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers. Thy silver is become dross, thy wine mixed with water: thy princes are rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them.” FE 222.1
“O house of Jacob, come ye, and let us walk in the light of the Lord.” “Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?” “Put not your trust in princes, nor in the son of man, in whom there is no help. His breath goeth forth, he returneth to his earth; in that very day his thoughts perish. Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God.” “O my people, they which lead thee cause thee to err, and destroy the way of thy paths.” FE 222.2
I am alarmed for you at Battle Creek. Teachers are very exact in visiting with denunciation and punishments those students who violate the slight rules, not from any vicious purpose, but heedlessly; or circumstances occur which make it no sin for them to deviate from rules which have been made, and which should not be held with inflexibility if transgressed, and yet the person in fault is treated as if he had grievously sinned. Now I want you to consider, teachers, where you stand, and deal with yourselves and pronounce judgment against yourselves; for you have not only infringed the rules, but you have been so sharp, so severe upon students; and more than this, there is a controversy between you and God. You have not made straight paths for your feet lest the lame be turned out of the way. You have departed from safe paths. I say “teachers”; I do not specify names. I leave that to your own consciences to appropriate. The Lord God of Israel has wrought in your midst again and again. You have had great evidences of the stately steppings of the Most High. But a period of great light, of the wonderful revealings of the Spirit and power of God, is a period of great peril, lest the light shall not be improved. Will you consider Jeremiah 17:5-10; 18:12-15? For you are most surely coming under the rebuke of God. Light has been shining in clear and steady rays upon you. What has this light done for you? Christ, the Chief Shepherd, is looking upon you with displeasure, and is inquiring, “Where is the flock that was given thee, thy beautiful flock?” “Wherefore I take you to record this day, that I am pure from the blood of all men. For I have not shunned to declare unto you all the counsel of God. Take heed therefore unto yourselves, and to all the flock, over which the Holy Ghost hath made you overseers, to feed the church of God, which He hath purchased with His own blood.” “Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind.” FE 222.3
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