Jewish Wedding Imagery and the New Testament

Years ago, I was reading the Gospel of John chapter 2 verse 1, “On the third day a wedding took place,” and did a double take. I wondered, “Third day after what?” The chapter seems to begin by referencing an earlier event, but doesn’t say what that event is. So I assumed it referred to the events mentioned in chapter one. As I came to understand the scripture better, I questioned that assumption, since John’s Gospel doesn’t seem to have much of a chronology in the early chapters.¹ Then I moved to Israel and learned Hebrew. One day I was reading the New Testament in the newly published Bible Society Hebrew translation and the light dawned. Although the ancient Gospel texts that we have are in Greek, the events themselves took place in a Hebrew or Aramaic speaking world. When I read the expression, “on the third day” in Hebrew, it suddenly made sense.

Jewish wedding imagery plays a significant role in our understanding of the New Testament. In the following description of Jewish weddings, I have interwoven thoughts and phrases that appear in each of these New Testament accounts to help make the connection clear between the imagery of weddings and the spiritual truths implied.

On the third day a wedding took place (John 2:1)

When I guide groups in Israel we pass near the region of Cana. At that point, it is my custom to conduct an exercise with my driver if he knows Hebrew and English, which almost all of them do. I ask in English, “How do you say, ‘on the third day’ in Hebrew’?” They respond in Hebrew, “B’yom Hashlishi.” Then I ask, “What does ‘B’yom HaShlishi’ mean in English. Usually after a moment’s pause they will say, “On Tuesday.” And they are correct. This exercise demonstrates an interesting and important point: The days of week in the First Century world of Jesus were simply numbers: First day, second day… Sabbath. So a phrase translated word-for-word as “on the third day” actually means, “on Tuesday.” I became convinced that John 2:1 should read “On Tuesday, there was a wedding” when I learned that in the time of Jesus, all Jewish weddings were on a Tuesday.²

First Century Jewish weddings: The engagement

A First Century Jewish wedding actually began about a year before the ceremony when the future couple made a formal engagement. This public engagement is as binding as a marriage, and cannot be broken, except by a legal divorce. Such a drastic action would only be taken if either party had been unfaithful during the engagement period. It is during this binding engagement period³ that Joseph finds out his future wife has been unfaithful—or so he and everyone else would have thought. The natural reaction would be to divorce her. Yet Joseph does not divorce her, knowing that if he divorces her, her life will be destroyed. The implications for Joseph are huge; if he does not divorce Mary for unfaithfulness, everyone in their little village will be certain that he is the responsible party. In other words, Joseph chooses to share Mary’s shame (as everyone views her) rather than rather than let her suffer the consequences of her (perceived) sin. I see in Joseph’s act a superb example of Christ, who chose to bore the shame due us for our sin that we might be released from its eternal consequences. No wonder the Bible refers to Joseph as “a righteous man” (Mt. 1:19).

First Century Jewish weddings: The House with Many Rooms

After the formal engagement, the groom returns to his father’s house and the bride returns to her home to make herself ready (Note Revelation 19:7). The bride prepares herself and remains faithful, waiting with anticipation for the appointed day. After the wedding, the new couple will move into one of the rooms of the multi-roomed insula type houses that were common in Galilee. Jesus’ saying John’s Gospel refers to this event, “In my father’s house are many rooms. I am going to prepare a place for you” (for the bride of Christ, Jn. 14:2). As bridegroom, Jesus brings his bride into the home, the very family, of the father.

First Century Jewish weddings: The bridegroom comes

The day of the wedding finally arrives! The wedding is an all-village event. Everyone has anticipated the coming of evening when the wedding will commence. As the sun sets, the bridal party awaits with oil lamps ready for the wedding procession. When evening fully comes, it is time for the groom to leave his father’s home and proceed with his party through the village, gathering villagers along the way. The noise of the procession increases as they approach the home where the bride eagerly awaits…

… BUT WHAT IF THE GROOM DELAYS?

Unthinkable! The sky gets darker and the village remains silent. The bride’s worst nightmare begins to unfold. No one could possibly expect this would happen. The longer the delay, the more the fear grows that he is not coming at all. And there is only one reason why the groom would not come: he is accusing his bride of being unfaithful. This is so unthinkable, it is no wonder that many in the bridal party would not think to provide an extra supply of oil for their lamps.

This cultural setting, the procession of the bridegroom to the home of the bride is the background to the parable of the ten virgins (Mt. 25:1-10). Jewish parables often have a twist or surprising element to them. We may easily have a wrong impression that they were deep sayings difficult to understand,⁴ but actually they are simple stories with a clear, easily understood message. They were also meant to be entertaining and very listenable, and a surprise element or an unexpected twist helped to sustain interest. This parable definitely has an unexpected twist: The groom delays? Shocking! Yet the basic message of the parable is simple and clear: BE PREPARED, no one knows the hour.

When I think of this parable, I think of events in China following World War II as communism took over the country. At that time there was a thriving church, and as darkness was sweeping over the land—the communist takeover—many in the church were convinced it was the time of the bridegroom’s coming. They had been taught that the church would be taken away from all difficulty and tribulation. Clearly, it was time for the bridegroom’s arrival, wasn’t it?

It wasn’t, of course. Many remained faithful to the Lord, forming underground churches and many suffered. Yet many fell away from the Lord because their faith was based on a theological position, a belief system, rather than on the person of Christ Himself, in His faithfulness and goodness. When their belief system was smashed, they had nothing left.

And so the message of the parable is clear: be prepared. But how is one to be prepared? We are the Bride of Christ, in the period of preparation before the wedding day. How does a bride prepare herself? The coming wedding is the focus of her life. She lives a life of purity and prepares everything necessary for the day in which the groom will come. In our case, the preparation involves the ongoing development of a relationship of love, and trust in the bridegroom . And what if He should delay His coming? We trust, for, come what may, He is faithful and will come.

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¹ This is especially true for chapter 2, which ends with Jesus casting the money changers out of the temple. That act would roughly be the equivalent of throwing a hand grenade at the white house; you might do it once, but you’d be arrested and never have a second chance. That event took place at the end of Jesus’ ministry. The writer of John may have reason for putting it in the second chapter, but not for the sake of accurate chronology of events.
² This is because the third day of creation is the first in which it is written twice, “God saw that it was good.” Therefore the third day, Tuesday, is a good day for a wedding.
³ Only a man could write a certificate of divorce, but a woman could convince a rabbinic court to force the man to do so, having the same effect. For a further discussion and sources see Divorces By Jewish Women.
⁴ We can get that impression from Mt. 13:13. However that verse hints back to Isaiah chapter 6 and needs to be understood in that light.

© 2011 – David Miller

The Wind/Spirit and the Water, Part 3, Luke 8:22-25

One day Jesus said to his disciples, “Let’s go over to the other side of the lake.” So they got into a boat and set out. As they sailed, he fell asleep. A squall came down on the lake, so that the boat was being swamped, and they were in great danger.

The disciples went and woke him, saying, “Master, Master, we’re going to drown!”

He got up and rebuked the wind and the raging waters; the storm subsided, and all was calm. “Where is your faith?” he asked his disciples.

In fear and amazement they asked one another, “Who is this? He commands even the winds and the water, and they obey him.”
Luke 8:22-25

Our last two blog posts have been about the Spirit/Wind and the water (or the sea). In our first post, July 2011, we suggested that Jesus’ “born again” discussion with Nicodemus was based on a reference to the Exodus event, an act of deliverance for the people of Israel from the tyranny of Pharaoh to a new relationship with God. Our August 2011 post was a study of Genesis 1:2 in which the Spirit/wind hovered over the darkened, chaotic water to bring light and order.

That brings us to our final post on “the wind/spirit and the water,” found in Luke 8:22-25 and Mark 4:35-41¹. In this event, Jesus and his disciples are in a boat on the Sea of Galilee, when a sudden, violent storm blows in and the boat is in danger of capsizing². The accounts in Luke and Mark are very similar, except that Mark adds one detail: that Jesus is in the stern. The disciples are afraid as the wind and the sea suddenly rise and they accuse Jesus of not caring since he isn’t doing anything about the situation. Jesus then rebukes them for their lack of faith and calms the storm.

It would be easy to interpret the disciples’ accusation of Jesus as indicating that they already believed that He is the Son of God and therefore as Lord of nature can supernaturally calm the storm. I don’t think this is the case. It is not until after the resurrection that the disciples realize that Jesus is more than just a miracle worker, Rabbi or even human Messiah. So why do they accuse Him?

Perhaps a detail in Mark’s Gospel explains the comment. The boats in use on the Sea of Galilee in the time of Jesus were combination rowing/sail boats³. When the lake is calm, the boat functions as a row boat, with several rows of oars. Just as a rowboat does not necessarily need a rudder, when rowed, neither did these boats. When a wind blows, the sails are raised and the boat is kept in right bearing to the wind by a person at the rudder in the stern (the rear portion of the boat). The account in both gospels tells us that a sudden storm blows in, but Jesus is asleep, and according to Mark’s Gospel, he is in the stern. If Jesus is in the stern at the rudder and a sudden squall blows, then indeed the boat would be in danger of capsizing. Without anyone at the rudder, the boat would turn parallel to the waves, and the wind and the waves would throw the boat on its side.

I think the disciples’ comment, “Lord (Master) don’t you care?” can be understood in this light. They are not calling him “Lord” indicating his divine nature, but rather as their master, their leader and teacher. Yet the boat is about to capsize and since he is at the rudder he is the only one who can keep that from happening. Yet he is asleep. Get up! Take the rudder!
Instead, he rebukes the storm.

No wonder the disciples were in shock and awe—“Who is this! Even the wind and the sea obey him?”

If this interpretation is correct, then why does Jesus rebuke them for their lack of faith? They wanted Jesus to take the rudder, and I don’t think Jesus expected them to think otherwise. His rebuke is in response to their accusation, “Don’t you care?” The disciples’ comment does not reflect a lack of faith in the supernatural, but rather a lack of faith in the character of Jesus. “Don’t you care…?”

In the ancient Semitic world, the depths of the sea⁴ represented those hidden, dark things that were most feared in this created order. The ancient Semitic god yamm, was the god of the sea, a terrifying being, and the sea itself a place of chaos, turmoil and darkness. Being cast into the sea represented being given over to the thing one fears most, to the dark forces of chaos and destruction. Remember Genesis 1 from last month’s post? One of God’s most important actions is bringing order to chaos. No wonder the disciples are afraid; they too are about to be cast into chaos.

Isn’t this a picture of how we are in times of sudden trouble? All is well and then something unexpected and perhaps terrifying comes into our lives. I think that in most cases we do not doubt the Lord’s ability to take care of the situation, but I think we wonder if He really cares enough to do so. “Lord, how could you let this terrible thing come on me? Don’t you care?” It’s a totally natural response. Chaos, darkness, fear, and destruction all loom forebodingly over us, and it seems like Jesus is nowhere to be found when we most need Him.

The account in the gospels begins by Jesus telling the disciples to get into the boat to go to the other side. The Western shore of the lake, the Galilean side, is their destination. Yet, in another sense there is another destination to this journey, the “destination” of a deeper, intimate knowledge of the Lord’s ability and care toward those whom He loves. If the sole destination of the journey were the physical destination of the Western shore, then the storm was a hindrance. However, for this second destination, a spiritual destination, the storm is essential. For how else could the disciples see their teacher as the One who has mastery over the “wind and the sea?”

When we considered Jesus’ interaction with Nicodemus (John chap. 3) we concluded that Jesus was making an allusion to the Exodus event, in which Israel was born anew to God through the wind and the water, according to Rabbinic tradition. Through this allusion, Jesus sought to draw Nicodemus to a deeper understanding of being born anew personally unto God through the Spirit. In Genesis 1:2, the Spirit hovers over the waters, turning chaos (tohu b’bohu⁵), darkness and destruction, into light and a renewed creation. We concluded that post with the suggestion that Genesis 1:2 reveals a pattern which we see repeated throughout the scripture, that God is a God who rescues and restores, who brings order out of chaos and light out of darkness through the working of His Spirit.

Sudden chaos and darkness, tohu b’bohu may come into our lives, or the forces of the enemy may chase us, as Pharaoh’s chariots chased the Israelites. As the Israelites were terrified, and as were the disciples, so may we be. Yet it is true that even from these dark things can come light and from the chaos, order. The account of Jesus and the disciples in the boat can serve as a great encouragement to trust even in the dark times. When sudden trouble comes one of the hardest things to do is to truly believe that He is Lord and Master over the trouble and does care for us. The disciples did not drown; they made it to the other side. Yet through the process, was a new revelation of Jesus to them. Even in troubled times, can we remember the disciples’ question and their own answer:

“Who is this?”

“He [who] commands even the winds and the water, and they obey him.”

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¹Compare to Psalm 107:23-30.
²Although the “Sea of Galilee” is just a mid-size fresh water lake, its geographical setting makes for occasional very violent squalls.
³A 1st Century boat was found in the late 1980’s embedded in the bottom of the lake. It was excavated and is now on display at the Yigal Alon Museum at Kibbutz Gennosar in Galilee. Also, a church mosaic floor from the Byzantine period (4-7th C.) depicts these boats.
⁴מצולה in Hebrew
⁵See our post from August 2011.

© 2011 – David Miller

The Wind/Spirit and the Water, Part 2, Genesis 1:2

In our last post (July, 2011), we considered Jesus’ interaction with Nicodemus (John 3:1-15). First we noted that the English words “wind” and “spirit” in this passage actually are the same word in the Greek text¹. From this point, I will refer to the word as Spirit/wind. In a case like this in which one word has two different meanings, translators choose the English word that they think best reflects the meaning of the text or makes the most sense in English. Jesus’ first words to Nicodemus are usually translated, “no one can enter the Kingdom of God unless he is born of the water and the Spirit.” We suggested, however, that perhaps the proper translation should be “. . . born of the water and the wind.” The First Century Jewish world in which Nicodemus lived viewed Israel as having been redeemed from the oppression of Pharaoh through “the water and the wind” in the Exodus event and that every individual should have a personal Exodus type experience with God. Jesus speaks with Nicodemus and interchanges the ideas “wind” and “Spirit” (same word as wind) to progressively lead him into a deeper truth about an individual new birth by the Spirit and water unto God.

This passage in John’s Gospel and the Exodus event to which it refers are not the only passages in the Bible referring to God working by Spirit/wind and water: In the very beginning of creation the Spirit/wind moves over the water:

In the beginning God created the Heaven and the earth.
And the earth was without form, and void;
and darkness was upon the face of the deep.
And the Spirit of God moved upon the face of the waters.
Gen 1:1-2, KJV

We should note here that the word for “Spirit” and “wind” are the same word in the Hebrew of the Old Testament², just as it is true for New Testament Greek.

In our consideration of John’s gospel, we suggested that the translators’ choice of words affected our understanding of the passage. Fortunately, there are few places in the Bible where a translator’s choice makes a major difference, but this passage in Genesis may be another case. The phrase translated, “without form and void” reflects the Hebrew phrase “tohu v’bohu”³ (the “b” is pronounced like a “v”). This phrase is onomatopoeia; it sounds like what it means. It doesn’t mean empty or without form; it means total chaotic devastation that results in barrenness⁴. As a picture, tohu v’bohu would look like this: imagine a group of people leaving a living room, but before they do, they smash all the furniture, shatter all the windows, empty the contents of every drawer on the floor, smash the light bulbs. Then they leave and slam the door. The result would be tohu v’bohu. Utter chaos, a complete lack of order. Perhaps a concise English translation for tohu v’bohu would be “wrecked, ruined and left empty.”

The idea that God would create something that was an utter, chaotic wreck is a problem. God is not the author of chaos (1Cor 14:33). I assume this is the reason that translators have chosen to translate the passage “without form” and “empty,” or other similar words, since the concept that God would create chaos is unthinkable. The God of the Bible however, is a God who brings order out of chaos.

When we discuss Genesis 1 our modern culture immediately thinks creation, making something from nothing. That is certainly true for the first phrase of the chapter, “In the beginning, God created …” But what is being described in verse 2? Let me suggest that in verse 2 we see God bringing order out of chaos. To use our analogy above, He restores the room. God enters, puts the furniture back in place and repairs the windows.

“In the beginning God created… and the earth was tohu v’bohu.” According to the Strong’s Concordance dictionary, the word “was” in the Hebrew text is a form of the verb “to be,” but it can also mean “to become” or “come to pass.”⁵ There are many examples from the Book of Genesis in which this same word clearly means “became” or “came to pass.” Just to mention a few examples, in Genesis 2:7 Adam “becomes” a living soul, after God breathed into him. In Genesis 2:10, the river that flows out from the Garden of Eden “becomes” four rivers. “In the course of time,” or “it came to pass that” Cain murdered his brother (Gen 4:8).

How might we understand Genesis 1:1-2 if we translate this verb as “became”:

In the beginning, God created the earth
and the earth became tohu v’bohu

Now we get a very different picture. With this translation, we understand that God is not creating chaos. Rather, we read the simple statement that God created the earth. Then, for reasons unknown, the earth becomes chaotic; it becomes tohu v’bohu. But when God’s Spirit hovers over the water, what follows are seven days of re-creative work; God restores the living room.

But God does not just create order; he restores chaotic situations to order. This restoration is an ongoing process. Let me suggest that in Genesis 1:2 and the following verses we are seeing God’s restorative work, not initial creation. Perhaps after God’s initial creative acts the earth was destroyed when Satan was cast out of heaven. We must acknowledge that in this life we only see things dimly.

Though the cause is uncertain, Genesis 1 presents a picture of God initiating a work of rescue and restoration, beginning with the Spirit/wind over the water. The seven days of re-creation are the continuing work of His restoration.

I think that this view of Genesis 1 is correct for two reasons. First, it is in keeping with what we know about the character of God from the rest of the Bible, that He is not the creator of chaos but a God who restores and rescues from chaos. Secondly, I think it reflects a pattern that repeatedly occurs throughout scripture, whereby God creates or ordains something, it falls into chaos, disorder, or sin, and God then enters to restore the situation. In the Exodus account, for example, God rescues His people from slavery to Pharaoh at the Sea of Reeds using Sprit/wind. In John’s Gospel we see Jesus leading Nicodemus to understand God’s work of rescue and restoration in the individual human soul, using the concept of Spirit/wind. After the initial waters of baptism, restoration of the waters of the human soul is accomplished by the ongoing work of the Spirit/wind. But each of these examples hearkens back to Genesis 1, where God is established as the Creator of Order. What is His primary instrument? You guessed it: Spirit/wind.

(There is another passage in scripture that refers to water and wind. Can you find it? How does it speak to God’s triumph over chaos?)

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¹pneuma
²רוח
³תוהו ובוהו
⁴tohu is used independently in few places in the Bible, for example Psalm 107:40; Isa 24:10. tohu and bohu are used together two other places in the Bible, Isa 34:11 where they are clearly a depiction of the devastation and emptiness that follows the destruction brought about by an enemy. In Jer 4:23-27 the state of the land of Israel after devastation is directly linked to the creation account.
⁵All Hebrew dictionaries note this, but the wording here is from Biblesoft’s New Exhaustive Strong’s Numbers and Concordance with Expanded Greek-Hebrew Dictionary. Copyright © 1994, 2003 Biblesoft, Inc. and International Bible Translators, Inc.

© 2011 – David Miller

The Wind/Spirit and the Water, Part 1, John 3:3-13

“I tell you the truth, no one can see the kingdom of God unless he is born again.”

“I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit. You should not be surprised at my saying, ‘You must be born again.’ The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.”

“You are Israel’s teacher. . . and do you not understand these things?
I tell you the truth, we speak of what we know, and we testify to what we have seen, but still you do not accept our testimony. 1I have spoken to you of earthly things and you do not believe; how then will you believe if I speak of heavenly things? (John 3:3, 5-8, 10-13, NIV)

For years I wondered why Jesus scolded Nicodemus. It almost seemed unfair. Jesus says that he is speaking of earthly things, yet he appears that he is speaking of receiving the Holy Spirit after regenerating baptism. Jesus had not yet raised and the Holy Spirit had not yet been given; how could Nicodemus know about those things? Then I learned about “the wind and the water” and understood why Jesus was surprised that Nicodemus did not understand Him.

There is a translation matter that further complicates understanding this passage. Jesus may have spoken to Nicodemus in Aramaic or Hebrew, though the text we have is in Greek. But in all three languages the following is true: the word for “spirit” and “wind” is exactly the same. So verse 5 could be translated, “no one can enter the kingdom unless he is born of the water and the wind.” No modern English translations translate the passage that way because it does not seem to make sense¹, but Nicodemus would have understood the Hebrew idiom.

According to Jewish understanding, Israel was “born anew” unto God through the Exodus event when they passed through the water of the Sea of Reeds. Although they had been God’s chosen people from the time of Abraham, it was there that God redeemed them:

“Therefore, say to the Israelites: ‘I am the LORD, and I will bring you out from under the yoke of the Egyptians. I will free you from being slaves to them, and I will redeem you with an outstretched arm and with mighty acts of judgment. I will take you as my own people, and I will be your God. (Exodus 6:6-7)

The teachers of the people of Israel taught that it was not sufficient to see the Exodus event as an historic event, something that only their ancestors experienced. Rather, every individual of every age needed to have a personal Exodus event. This teaching is preserved to this day in the Passover Haggadah, the liturgical reading that accompanies the Jewish Passover meal. In the Haggadah we read:

In every generation each person must see himself as one who came out of Egypt, since it is written, “And you shall tell your children in that day, ‘for this the Lord brought me out of Egypt.’” Not our ancestors alone, did the Blessed Holy One redeem, but He redeemed us along with them… (Passover Haggadah, translation mine)

This teaching, or the thinking behind it, is apparently ancient, as is much of the Haggadah. If we reconsider Jesus’ words in light of this idea, the passage becomes much more understandable. Jesus does as good teachers will do; he attempts to lead Nicodemus from what he does know to what he does not, “I tell you the truth, no one can see the kingdom of God except he be born anew through the water and the wind.” Remember that in the Exodus event the wind blew the water away so the Israelites could pass through. Jesus is saying to Nicodemus that he must have a personal Exodus experience, “Not your ancestors alone, Nicodemus, but you must see yourself as one who came out of Egypt — as one who passed through the water and the wind.”

Nicodemus was familiar with this concept and should have understood it, but apparently he did not. How could Jesus then speak to him about the Spirit which would be a “heavenly” (i.e. spiritual) truth when he was not even grasping the earthly truth? One of the intriguing elements of this passage is that Jesus used the same word for “wind” and for “spirit,” as we mentioned above. Jesus’ argument is as follows:

• “I tell you the truth, no one can enter the kingdom of God unless he is born of water and the wind. (Each person’s Exodus event.)
• Flesh gives birth to flesh, but the spirit gives birth to spirit. (You cannot physically pass through the Red Sea waters, but you can have a “personal Exodus event” by the Spirit of God.)
• You should not be surprised at my saying, ‘You must be born again.’ (This is already part of Jewish teaching.)
• The wind blows wherever it pleases. You hear its sound, but you cannot tell where it comes from or where it is going. So it is with everyone born of the Spirit.” (Perhaps with this statement Jesus is explaining to Nicodemus why he has trouble figuring Him out.)

Nicodemus asked about Jesus’ miracle working power, but Jesus’ response addresses the broader question: how can one perceive God’s kingdom, or in other words, God’s Spirit at work? Nicodemus wanted to know how he could recognize God’s kingdom when it came and Jesus gave him the answer for how to join that kingdom now. It was something Nicodemus had heard before: only through the personal Exodus experience can one move into that realm of God. When we understand the meaning of the “wind and the water” this brief passage is actually one of the clearest explanations of what happens when one first turns to the Lord by faith.

When the Israelites left Egypt and passed through the wind and the water, their journey was not over; they moved into a new realm. They now were on a new journey under the guidance of God whose destination was to be a Promised Land, the place of fulfillment of God’s divine purposes for their existence. So it was for Nicodemus, and so it is also for us. When we pass through the “spirit and water” of new birth, we, too, embark on a new journey. Our lives are to be re-oriented toward the fulfilling of God’s purposes rather than our own. Through that journey we can trust that just as God went with the Israelites into the desert, so also we are under His leading, guidance and provision, for in the wake of the Exodus we read:

The LORD went ahead of them
in a pillar of cloud to guide them on their way
and by night in a pillar of fire to give them light. (Exodus 13:21-22)

 

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¹Some translations of the church fathers, however, do read “the water and the wind”.

© 2011 – David Miller

Psalm 25, Parallelism, and Humility

Trusting in affliction… Humility.

What characteristics does the life of someone who trusts God demonstrate while undergoing affliction? Psalm 25 gives us some examples of the multi-faceted answer to this question. Certainly there are many themes that could be derived from this Psalm, but we are going to use parallelism (see parallelism) to focus on humility (see humility). True humility (as defined in David’s article) is determined by our view of our relationship to God; it is not how we treat other people, but how we submit ourselves to Him. Psalm 25 illustrates this truth and the centrality and importance of humility are demonstrated by parallel structure in verses 7-11 of the Psalm. Verses 1-6 set the context for verses 7-11:

Of David.
1 To you, O Lord, I lift up my soul.

2 O my God, in you I trust;
let me not be put to shame;
let not my enemies exult over me.

3 Indeed, none who wait for you shall be put to shame;
they shall be ashamed who are wantonly treacherous.

4 Make me to know your ways, O Lord;
teach me your paths.

5 Lead me in your truth and teach me,
for you are the God of my salvation;
for you I wait all the day long.

6 Remember your mercy, O Lord, and your steadfast love,
for they have been from of old.
(Psalm 25:1-6, ESV)

Focus on Humility

Now let’s consider the parallel structure in verses 7 – 11. I have arranged the verses to illustrate the parallelism:

 7 (A) Remember not the sins of my youth or my transgressions;
    according to your steadfast love remember me,
    for the sake of your goodness, O Lord!
            8  (B) Good and upright is the Lord;
               therefore he instructs sinners in the way.
                        9  (C) He leads the humble in what is right,
                           and teaches the humble his way.
           10  (B’) All the paths of the Lord are steadfast love and faithfulness,
                for those who keep his covenant and his testimonies.
11 (A’) For your name's sake, O Lord,
    pardon my guilt, for it is great.  (ESV)

Verses 7 and 11 focus on the difference between the Lord’s character (good and upright) and the psalmist’s (sinful and guilty). Notice how this dichotomy illustrates humility based on the psalmist’s perception of his relationship to God.

Verses 8 and 10 describe the Lord’s “way” or “paths.” Earlier in the psalm, the psalmist stressed how he wanted to know these paths (verses 4-5). In verses 6-8, the psalmist tells what kind of paths these are: they are paths of love and faithfulness, good and upright.

Verse 9 is in the center of this parallel structure, consequently it contains the main point or theme.¹ This verse continues to emphasize humility by stating it twice² and assuring that the Lord will guide those who show humility in “His ways.” But why is this verse at the center? Why should it be the center of our attention?

The psalmist desires a good and upright life and realizes that God’s paths are the only solution. He also recognizes that he is not capable of knowing or following these paths on his own, needing God’s help and teaching. But God can only lead those who will submit to Him, those who are humble. The opposite of humility is pride. A proud person tries to go his own way and does not willingly place himself under God’s guidance much less desire His paths.

There are other indications of the psalmist’s humility in Psalm 25: the Psalmist repeatedly admits his wrongdoings (verses 7, 11, 18) and repeatedly puts God above himself (verses 1, 2a, 5b, 14, 15, 21). These indirect references to humility give us additional insight into the character of the psalmist, and are examples of true humility. But why? Why does he desire God’s ways?

Benefits of Humility

By reading other portions of this Psalm we know that the psalmist is struggling with affliction (see verses 16-19, for example). Desiring help and hope in his time of need the psalmist turns to God. In the face of great struggle the psalmist recognizes the requirement of humility.

Verse 14 says, “The friendship of the Lord is for those who fear him, and he makes known to them his covenant.”³ The psalmist desires God’s friendship, in other words, knowledge of God’s covenant (God’s direction on how to live), which leads to integrity and uprightness (v 21) and to deliverance from affliction and sin (verses 5b, 15b, and 19-20). The challenge for us is to maintain our humility whether we are suffering or not. He stands ready to teach and guide us in paths of righteousness. But are we willing to assume humility, recognizing His place over us?

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¹ The central portion of Hebrew parallelism contains the main (central) thought and the surrounding text is written to add to that focus.
² Verse 9 contains an embedded parallelism.
³ Verse 14 is another example of parallelism.

© 2011 – Kevin Fitting

The Vine and Branches: John 15, Part 2

…every branch that does bear fruit he prunes, that it may bear more fruit. …If a man does not abide in me, he is cast forth as a branch and withers; and the branches are gathered, thrown into the fire and burned. (John 15:2,6)

(please see Part 1 here…)

The Branch Which is Pruned

The second type of branch, the branch which God prunes, is one which bears much fruit. Pruning is essential if a vine is to bear fruit; an unpruned vine will grow long branches that produce wonderful shade, but no fruit.

Several years ago I was given a vine to plant in my garden. My interest in having a vine, though, was not for the fruit, but for the shade. I planted the vine and let it go untended, and in the third year it suddenly grew and provided a leafy, shady covering. Once its branches were long enough though, I began to prune it and it produced a good crop of grapes.

At about the same time, the vicar of a local church finally tired of the barrenness of the vine in the church garden. He pruned the vine back so drastically that the church staff thought he had killed it. To everyone’s surprise, that vine not only survived the ordeal, but yielded a beautiful crop of grapes.

In Israel, the 15th of the Hebrew month Shevat, which falls in the end of January or in February, is considered the New Year for trees and plants. At this time the trees are dormant, immediately prior to the spring re-awakening. The last vestiges of the prior growing season have finally disappeared (sometimes as late as early January) and the new season is only a few weeks away. This is the time of pruning.

Since we are considering a parable, and parables relate to people, we can personify the vine and its branches. Imagine a vine which has just had an exceptional growing season producing quality grapes in abundance. We can then imagine the vine as it is about to awaken from its winter dormancy dreaming, “Last year was great, but this year is going to be even better. Just wait and see the fruit I’m going to produce this year!” Then calamity strikes. The pruning shears leave a path of destruction in their wake. All that’s left of the vine is a gnarled stump a few feet high. Dead branches lie everywhere. All hope is gone. Or so it seems.

The truth is, of course, that the pruning is merely the entrance into a new season of fruitfulness. The moment when things seem most hopeless may actually be the beginning of great fulfillment. We see this truth in the Book of Ruth. Naomi returned to Bethlehem seemingly hopeless, but it was the beginning of the barley harvest.

Perhaps a season has been suddenly and unexpectedly taken away from us, a season in which we have experienced personal fulfillment in service to God in ministry, or through career, or just through daily life. Given these examples from scripture, we can dare to trust God even during a time of such pruning.

May the God of hope fill you with all joy and peace in believing. (Romans 15:13)

The Branch Which is Cast into the Fire

The third branch of the parable is the one that has been cut off and therefore can bear no fruit. This branch is “thrown into the fire and burned.” Frequently parables, or parts of parables, can be understood in several different ways. Most likely, the first impression one would first receive from this parable is that this branch depicts one who is separated from Christ, whose future is eternal perdition. This understanding is not necessarily incorrect, in that it is consistent with general Biblical truth but, as with the branch that is “taken away,” there are other ways to understand this part of the parable.

Vine branches were created for the purpose of bearing fruit. Its wood is useless for carving or building. The prophet Ezekiel writes:

How is the wood of the vine better than any other wood… Is wood taken from it to make any object…? Instead, it is thrown into the fire for fuel. (Ezek. 15:2-4)

The prophet writes these words as part of his proclamation of God’s judgment against Jerusalem. God ordained that Jerusalem, and in particular the temple worship in that city, would testify to the world of His glory. Instead, it had become corrupt, rotten fruit as it were. Using the imagery of the wood of the vine, the prophet declares that fruitless Jerusalem is destined for the fire of judgment. Judgment begins at the house of God (1 Peter 4:17).

There is yet another way we might understand this parable. The will of God for vine branches to bear fruit. If for some reason they become separated from the vine, however, fruit bearing is impossible. Yet the branch may be put to a secondary use. As noted in Ezekiel, the wood is not good for building or carving, but it is good for making fire.

Vine branches which have been cut off in the winter pruning are left to dry in the fields for the duration of the long, hot summer Toward the end of November, after all the harvests are in, the branches are gathered in. They are piled in stacks by the house until they are used during the winter months for heating and for baking bread in the oven.

Perhaps it is this use that Jesus has in mind when he describes a branch which does not abide in the vine, which withers and is ultimately burned in the fire. This branch can never fulfill its God-ordained destiny of fruit bearing, but it can be put to a secondary, albeit, lesser use. It can be thrown in the fire for warmth and cooking fuel.

Jesus is the vine, we are the branches. Our destiny in him is to bear the fruits of His Spirit, the fruit of love, joy, peace, patience, longsuffering, etc. We can fulfill that destiny only as we abide in Him (vs. 4). This fruit bearing through abiding in Him is different from working for Him. Our destiny and calling is to the former.

Working for the cause of the Gospel is, of course, a good thing, but it is no substitute for bearing the fruit of God’s love. Working hard for the Gospel on one’s own initiative and through one’s own efforts may do some good, as does a vine branch thrown into a baking oven, but our calling and highest usefulness is to produce the fruit of his love through abiding in him.

Conclusion: The character of God

When we read the scripture, we often approach it with from a self-centered perspective: what promises or encouraging word might God speak to me? What does the Bible teach me about how I am to behave? This approach is not a wrong one; God does speak and encourage us from scripture and we are to learn what ways of living are pleasing and displeasing in His sight. However, this approach is wrong if it is our sole or even primary approach. The primary question we should have in mind in reading the Bible is this: “What does the Bible reveal about the character of God.” As we diligently study the scripture seeking to know the character of God and if we submit to Him, then we are progressively changed into His image.

So let’s ask that question of this passage. It is obvious the passage is making some important statements about the branches, their nature and their relationship to the vine. However, what statements does it make about the vinedresser? At first glance, we may note words such as “cuts off,” “prunes,” and “casts into the fire.” These phrases give the impression that the vinedresser is someone best to be avoided. Keep a low profile and stay out of trouble! However, as we read this passage in its vine-growing context, a very different picture develops. In this passage, we see a God who is compassionate, caring, tending; doing all to the branches’ best possible advantage. The weary He lifts up. The fruitful He enables to produce more fruit (although the process may at certain stages appear otherwise). Those who have left their inherited estate of abiding in the vine He still uses to some advantage.

How do we respond when we see the character of God? I will speak for myself. I am inspired by His goodness and drawn by His love, desiring to abide more deeply in Him.

He who abides in Me, and I in him, bears much fruit;
for without Me you can do nothing. (John 15:5)

By this my Father is glorified, that you bear much fruit. You did not choose me, but I chose you and appointed you that you should go and bear fruit, and that your fruit should abide… (John15:8,16)

© 2011 – David Miller

The Vine and Branches: John 15, Part 1

I am the vine, you are the branches. He who abides in me, and I in him, bears much fruit; for without me you can do nothing. (John 15:5)

Every branch of mine that bears no fruit, he takes away,… (John 15:2)

The fruitless branch is taken away.

How can one best express what God has done through the death and resurrection of Christ? Sin is forgiven and relationship with God is restored. However something even more profound and harder to express has occurred: we have become united with God through Christ. How does one express that invisible reality? The Apostle Paul frequently uses the expression, “in Christ” to express the idea; we who believe in Him are joined to Him by His Spirit. The Gospel of John records Jesus as expressing this truth in the image of a vine and its branches. The branch “abides” in the vine; its very life is inseparable from that of the vine.

In this parable, three different branch types are depicted. We could depict these three branches in table form:

BRANCH	POSITION	FRUIT STATUS	ACTION
1	in me	bears none	“taken away”
2	in me	bears much	pruned
3	not in me	cannot bear	“thrown into fire”

These three branches represent three positions in relationship to Christ. The first two are “in Christ,” while the third has been removed from the vine. In part 2 of this series we will consider the branches that are pruned and the branches that are thrown into the fire, while this article introduces vine growing and focuses on the branch that bears no fruit and is “taken away.”

Vine growing in the land of the Bible

Jesus’ teaching on the vine needs to be understood in light of ancient local vine growing techniques. Modern techniques have changed things, but even today ancient growing techniques are preserved in parts of the mountainous regions of biblical Judea and Samaria.¹ A traveler through these regions will notice three different ways of training a growing vine.

1. Taliah, the hanging vine
Some vines are trained to grow straight up; their branches being suspended from a network of overhead wires, or in some cases, the vines are supported and trained upward by poles. In either case, the result is that the branches are held high off the ground.

2. Mismechet, the supported vine
A second technique is to support a vine on the stone wall which fences in the vineyard. In this century, old tires are frequently used to support the vines. These vines are supported off the ground, but are not trained directly upward.

3. Sorek, the vine low to the ground
This third type is permitted to lie close to the ground. The word sorek means “combed,”² and is used to describe this technique because fields of vines grown in this way look as if they have been neatly combed, the vines being ordered into straight rows as a comb orders hairs on the head.

In ancient times there was a practical reason for utilizing these different techniques. The goal of every vinedresser, of course, is to produce a high quality grape in as large a quantity as possible. In former days, one of the major limitations upon the farmer was the ability to harvest grapes at just the right time as they became ripe.

Each family harvested their own plots, which in many cases were separated quite some distance from each other. In addition, the work of pressing the grapes and the fermentation process had to begin promptly. Since the labor force was limited, it was to a family’s advantage to extend the harvest period as long as possible. Vines growing at different heights from the ground ripen at different times, so the harvest was extended.

The hanging vine supports its branches off the ground. Branches which are kept high will yield a larger harvest than those permitted to trail along the ground. The difference in yield may amount to as much as 25%. Branches that grow near the ground benefit from early spring warmth reflected from the soil and ripen earlier, but produce less fruit. A supported vine represents a compromise. By training vines in all three ways, hanging, supported, and combed, a family may extend their harvest from as early as early July to possibly late November in a mild year. There is a cost for this extended season, however: a lower yield per vine for every vine which is permitted to trail along the ground.

The Branch Which Bears No Fruit

A branch which bears no fruit is worse than useless; it saps energy from the vine which is needed for fruit bearing branches. Many English translations state that God “takes away” this type of branch. Other English translations render the phrase, “he cuts off” (NIV, NLT). The Greek word used in the passage³ can in fact mean these things and often does, but its first meaning is “to lift up” or “to suspend.” ⁴

We can perhaps understand this verse in one of two different ways. If we understand the verb to mean “to cut off,” then we are, perhaps, reminded of the Book of James. James declares that faith without works is dead. A non-productive vine branch may actually be alive, but functionally it is dead in that it is not bearing fruit. In the same way, a believer in Christ may be part of the Body of Christ, but functionally dead in that he or she does not evidence the life of Christ, “fruit,” in their lives.

If, however, we understand the verb in this verse to mean “he lifts up” instead of “he cuts off,” then we are left with a very different picture. Vine branches which are left to run along the ground produce less fruit. The corrective for this situation is to lift the branch off the ground and to support it. When a branch becomes weighed down with fruit to the point that it drags on the ground, the vinedresser responds to the situation by lifting up and supporting the branch.

For a human being the weight of fruit bearing—being patient, understanding, and kind in difficult situations—can eventually take its toll. Even a very dedicated follower of Jesus can find themselves from time to time in a condition of seeming fruitlessness—impatient, quick to anger and ungracious. It is at this very time that an individual might feel that God is displeased and would like to just cut him or her off.

When this verse is understood in this light, we see Jesus depicting God as a compassionate God who comes to the aid of His weary saints. God, as vinedresser, sees a branch in its plight and intervenes to help. Every branch which has become weighed down and stops producing fruit he lifts up. This is a message of great encouragement to one who has become “weighed down” with pressures of life. God the vinedresser understands and cares.

But, if God is compassionate as stated above, how do we understand His throwing a branch into the fire to be burned? Is this not a picture of a wrathful or vengeful God? This question, as well as the matter of pruning, will be considered in part 2.

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¹The geographical names Judea and Samaria refer to the names in the time of the Bible and are not to be read as making a modern political commentary.
²The word sorek also is used to mean a high quality vine, and is used as such in the Bible. A major system of streams which drains the western face of the Judean mountains is called the sorek, undoubtedly taking its name from the fact that its drainage area is prime vine growing country.
³airei, 3p. present indicative active of airo
⁴According to Greek-English Lexicon, Liddell & Scott eds. Clarendon press, Oxford, 1980 ed. Also, The Analytical Greek Lexicon Moulton, H. ed., Zondervan, Grand Rapids 1977 ed.

© 2010 – David Miller