The Third Day Part 1, Dividing the Waters Below with Land

On creation’s third day, God divided the waters that were below the firmament with land, bounding the waters with the land. The land seems to serve as a pseudo-firmament separating the place of man (the land) from the deep, the place known as the place of the dead. With the separation of the waters below by land, God completed His creative activities of separating and bounding. The land was then prepared for coming lifeforms with the creation of vegetation, highlighting grass, herb yielding seed and fruit bearing trees to serve as food for lifeforms to follow. The seed contains all that is necessary to sustain life and to produce fruit for the sustenance of man and animals. Though the Genesis 1 creation-narrative focuses on sustenance, grass, trees, fruit and seed become symbolically important, taking on deepened meaning and prophetic significance.

Grass

The Hebrew דשא deshe’ can be translated as grass, herbs or the first shoots/sprouts and can understood as green growth. In later scriptures, grass became emblematic of relatively weak lifeforms, often with emphasis on the weaknesses of those who fail to follow God’s laws (Psalm 37:1-2; Isaiah 37:27). Evil men are likened to grass that withers in the hot sun and judgment can be described in terms of its effects upon the land withering the grass (Isaiah 15:6). Conversely, Isaiah 66:14 encourages Judah with God’s coming deliverance, comparing the hope of deliverance to new shoots sprouting up.

The prophets compared strong earthly kingdoms with short-lived grasses to encourage God’s people during times of trial, assuring them that the kingdoms of this world, though strong in earthly might are weak in comparison to God. They would not last as God would honor righteousness and punish those who abuse His saints. Though persecutions might make it appear that God’s people are weak like grass, God assures that He will bring new life and restoration to His servants.

There are a few examples of grass in the New Testament using χόρτος chortos, (LXX for deshe’). In James 1:10-11 and 1 Peter 1:24 men are compared to grass that withers and dies, as man has limited glory. Revelation 8:7 envisions a plague that destroys a third part of the grass, as well as a third part of the trees. It seems this plague brings recapitulates judgments predicted by Moses upon the Israelites’ land (Deuteronomy 28:15-68) and judgments that befell Adam with his sin and banishment to the dry wilderness outside the garden.

A second occurrence of grass is found in Revelation 9 where demonic creatures are released from the Abyss. They have the appearance of locusts yet they are commanded not to “harm the grass of the earth or any plant or tree” (vs 4), an unexpected outcome given locusts devastated crops and fields. That grass, plants and trees are mentioned, emphasizes the irony that these creatures are not traditional locusts who torment men bringing physical starvation and death. Rather, these “locusts” spiritually torment men, torturing “only those people who did not have the seal of God on their foreheads” but “not allowed to kill them” . Ironically, men will seek death during this plague but not find it, a reversal of what one would expect from a locust plague. Further, there may be an echo to Egyptian exodus plagues that befell Egypt but not Goshen where the Israelites lived. The New Testament thus gives deeper spiritual meaning to grass that informs the reader of the spiritual character of the age.

Trees

Trees in Scripture were often associated with strength and longevity, providing shelter (shade) from the day’s heat and fruit in season for the hungry, making them revered among ancient Semites.[1] These qualities were often associated with godly and ungodly men, thus leading to parallels between men and trees (Psalm 1:1-3; Psalm 52:8; Psalm 92:12-13; Jeremiah 17:7-8). Some of the same qualities of enduring strength were seen in wicked men who were pridefully compared to cedar or oak trees (Psalm 37:35-36; Isaiah 2:12-13). Often applied to kings and nations whose pride had falsely led them to believe they were invincible, that grew toward the heavens in lofty pride. The pride and power of Sennacherib’s empire is pictured reaching the heavens – the heights of the mountains and destroying his enemies – cutting down the tallest cedars (Isaiah 37:24). Ezekiel 31:2-9 draws from Eden, the garden of God, where Pharaoh’s kingdom is described as a towering tree where all the great nations lived in its shade. It was the envy of all the trees in Eden. Yet verses 10-18 portend judgment on Egypt for her pride and lofty ambitions. [2] Similarly, in the judgment predicted on Nebuchadnezzar, his kingdom is compared to a great tree in Daniel 4:20-22.

The destruction of trees and the associated desolation of the land became a picture of God’s judgment on wicked nations (Zechariah 11:1-3; cf. Amos 2:9) and on Israel for failing to honor the covenant (Jeremiah 22:6-7; cf. 22:23; Ezekiel 15:1-6). [3] The destruction of trees seems to portend the destruction of the strong worldly empires and disobedient people of the world. There is implication that the destruction of trees and pastures will bring desolation of the land, as without trees, grass and seed, other lifeforms are unsustainable. Destruction of the vegetation appears to be a de-creation of creation’s third day.

If the destruction of trees represented God’s desolating judgments, the regrowth of trees became symbolic of God’s restoration of His people and of paradise (Isaiah 41:17-20; cf. Ezekiel 34:22-27; 2 Kings 19:30; Isaiah 37:31). [4] The reappearance of trees and grasslands can be seen to be a sign of Yahweh’s faithfulness, fulfilling His promise of restoration to the righteous. Lush meadows with healthy trees and shrubs models creation, indicative that the people are under God’s blessing, particularly trees that produced fruit, offering sustenance to the people.Trees could represent the blessing of God when kings and their subjects were obedient to God (i.e. fruitful), a sign of God’s creation-blessing or new creation (restoration) blessing when God’s people turned to Him in repentance.

Yet trees were also emblematic of leaders of the kingdoms of this world envisioned with pride and hubris, like trees with great height and size but lacking fruit. Thus, trees became a spiritual indicator of the hearts of men, particularly those in religious or political leadership. When fruit is absent from the descriptions, it can portend  these kings and their kingdoms had debased into wicked practices inconsistent with God’s word.

Following the model of the Old Testament, a number of New Testament references to trees anticipate imminent judgment upon sin including Matthew 3:10; 7:17-19; 12:33; Luke 3:9; 6:43-44. These verses warn of coming judgment, envisioned as corrupt trees being cut down, bundled and burned. What makes these verses unique however, is that they are not directed at proud evil kings and kingdoms, but at the religious leadership of the Jews (cf. Jude 1:12, which speaks of evil men who have slipped into the assembly, spreading destructive beliefs). With Christ and the Baptist, prophetic warnings of judgment have now been turned upon the religious leadership of Judaism itself. With the prophesied destruction of these corrupt leaders, there is implication God will initiate a new beginning through Christ as Messiah.

As Jesus proclaimed the coming kingdom, he describedts growth under the symbol of a mustard seed (an herb) that grew into a tree larger than other herbs, able to shelter birds in its branches (Matthew 13:32; Luke 13:19). While lacking strong consensus on its meaning, one can conclude that the kingdom of God differs in some respects from the kingdoms of this world in that it is not destined to become a great tree that reaches the heavens and whose canopy throws shade throughout the world. Rather, its beginnings are quite modest, envisioned as the smallest of seeds, but growing larger than other herbs, if not larger than intended. The limited growth suggests a fundamental difference between God’s kingdom and earthly kingdoms. The difference seems its use of earthly power, common in prideful earthly kingdoms but absent in God’s kingdom, which relies upon spiritual power in the form of humble, servant-service.

Relevance to Christians Today

While trees and grass and their potential symbolism are easily trivialized, some insights have already been gained from an examination of the ways in which the prophets employed these words. Importantly, the comparison of evil men and powerful kingdoms to grass or trees that are easily destroyed in judgment by God should offer encouragement to Christians who find themselves under persecution or powerless to change the kingdoms of this world. Everything is in God’s hands and as Creator of heaven and earth, He desires to bring life to His creation. But He also recognizes that those committed to evil pursuits that inevitably bring destruction upon His creation and lifeforms, must be judged and will be judged according to His divine plan and timing.

Second, the envisionment of evil men as grass or tall cedars/oaks seems intentionally devoid of fruit. Fruit and seed were key to the creation of vegetation in the creation account. It seems to anticipate the blessing of “fruitfulness” given to all lifeforms that will be created on days four through six. The creation-blessing of fruitfulness became a critical redemptive theme of later biblical authors and is unquestionably one of the most critical topics of Scripture (as will soon be seen). Though we have not yet encountered the blessing of fruitfulness, the author of Genesis has already “set the table” for this important topic by emphasizing forms of vegetation that produce seed and fruit. And given that the table has already been set, it seems appropriate that we also introduce some foundational concepts associated with fruitfulness in part 2 of this post.

[1] These qualities may in part have contributed to the prevalence of tree worship in the ancient near east though a more compelling reason is rooted ancient accounts of the tree of life.

[2] That there is no mention of fruit-bearing of the tree may portend judgment, pointing toward the failure of the king to accomplish God’s mandate, symbolized in fruit-bearing. While not explicitly stated, other passages support this conclusion. Similarly, in the Genesis 1 creation-narrative, the emphasis of the description concerning trees is upon fruit-bearing trees. Later authors seem to capture this important human failure in their writings.

[3] The presence of trees and the byproducts of trees used in trade also became symbolic of the riches and power of the kingdoms possessing these trees (note Ezekiel 27:36). The trees in these passages are often cedars, fir and oak. Kings were also compared with the strength and longevity of cedars or oaks.

[4] It will be shown that the land of Israel was a type or model of paradise. One can also see the eschatological significance of paradise eventually filling the earth with Israel as a vineyard and the surrounding nations as trees (likely fruit-bearing trees) within the earthly garden of God. Restoration of trees could symbolize restoration of a person, king or leader (cf. Daniel 4).

The Third Day – Part 2: Fruitful Vines, Olive and Fig Trees, Seed-Bearing Plants

Fruit-bearing Vines, Olive Trees and Fig Trees

Where the nations of this world were often described as towering cedars, fir or oak trees, Israel was often depicted under the symbol of a vine, a vineyard, an olive tree and a fig tree.

⁷ The vineyard of the Lord Almighty is the house of Israel, and the men of Judah are the garden of his delight. And he looked for justice, but saw bloodshed; for righteousness, but heard cries of distress. Isaiah 5 (cf. Psalm 80:8, 14-16; Jeremiah 2:21, 12:10)

The picture of Israel as a vineyard contrasts with the descriptions often given the kingdoms of this world. Israel was not to be like the surrounding nations, a great tree reaching toward the heavens.[1] Israel was to be fruit-bearing – a tree or vine that brought forth the fruit of righteousness.

¹ I will sing for the one I love a song about his vineyard: My loved one had a vineyard on a fertile hillside. ² He dug it up and cleared it of stones and planted it with the choicest vines. He built a watchtower in it and cut out a winepress as well. Then he looked for a crop of good grapes, but it yielded only bad fruit. Isaiah 5

Israel’s calling suggests that God’s original plan was for the first man Adam to be fruitful (Genesis 1:28), a mandate he failed. Man’s prideful desires often drove other interests, ambitiously building abusive kingdoms modeled as a cedar or oak stretching toward the heavens. These symbols of trees contrast two paths, one which humbly follows the mandate to fulfill God’s will and the other to forsake God and serve oneself. The contrast between the two paths seems anticipated in Genesis 1:28 in the blessing to “be fruitful”. By modeling Israel as a vine or olive tree, the contrast is sharpened as Israel was not expected to be one of the great kingdoms of the world that stretched over the earth and touched the sky. Rather, it was to be smaller yet infinitely more fruitful. The fruit was to serve as spiritual food to the world. Later prophets urged fruit-bearing, the fruit of righteousness. Israel was not to be a great worldly-kingdom, but a fruitful spiritual-kingdom, completing reinterpretation of fruit-bearing trees. Jeremiah 11 referred to Israel as an olive tree:

¹⁶ The Lord called you a thriving olive tree with fruit beautiful in form. But with the roar of a mighty storm he will set it on fire, and its branches will be broken.

The reinterpretation of Israel as a fruitful olive tree is consistent with the model of Israel as a fruitful vine or as God’s vineyard. Zechariah 4 is similar:

¹ Then the angel who talked with me returned and woke me up, like someone awakened from sleep. ² He asked me, “What do you see?” I answered, “I see a solid gold lampstand with a bowl at the top and seven lamps on it, with seven channels to the lamps. ³ Also there are two olive trees by it, one on the right of the bowl and the other on its left.”

After a discussion between Zechariah and the angel, Zechariah asks about these two olive trees on either side of the seven-bowled lampstand. He is told “these are the two who are anointed to serve the Lord of all the earth”. While most expositors understand the anointed pair to be Joshua and Zerubbabel whose calling is to rebuild the temple and the Jewish community, Baldwin has noted that there are Messianic overtones in this passage leading to New Testament implications perceived by John.[2]

Our final example is the fig tree. The fig tree came to be interpreted in the Old Testament as a harbinger of judgment, providing an indicator of the timing of the judgment (Isaiah 34:4; Nahum 3:12). A second understanding involved bringing the fig tree together with the vine and other harvest items as an illustration of God’s judgment when the harvest failed (Psalm 105:33; Jeremiah 5:17; 8:13; Hosea 2:12; Joel 1:7, 12; Amos 4:9; Habakkuk 3:17; Haggai 2:19). Occasionally, the figure of one sitting under his vine and fig tree indicated peace, security and God’s blessing (1 Kings 4:25; 2 Kings 18:31; Isaiah 36:16; Micah 4:4; Zechariah 3:10; cf. Joel 2:22).

Perhaps of greatest import, the fig tree and its fruitfulness became emblematic of Israel’s spiritual condition. The promise of the fig tree bearing fruit of repentance (1 Kings 4:25; Micah 4:4; Zechariah 3:10) and the prophesied threat of desolation on the harvest of various fruit trees including the fig were thus the prophets’ way of calling Israel to repentance (Isaiah 34:4; Jeremiah 5:17; 8:13; Hosea 2:12; Joel 1:7, 12; Amos 4:9; Nahum 3:12; Habakkuk 3:17; Haggai 2:9). Hosea 9 employed the fig tree as a symbol of Israel:

¹⁰ “When I found Israel, it was like finding grapes in the desert; when I saw your ancestors, it was like seeing the early fruit on the fig tree.

Like the olive tree and the vine/vineyard, the prophets saw fruit-bearing trees as indicators of Israel’s spiritual condition and then further deepened the meaning as representative of Israel. In all cases, later authors use fruit-bearing aspects of these plants to point Israel toward the greater truth that God created Israel to bear spiritual fruit and provide spiritual food to the world. Their consistent failure to meet this mandate brought God’s judgment, often envisioned as droughts, pestilence and failure of their land to bear fruit. The failure of the land to yield its fruit was not only predicted when they sinned, but its fulfillment provided a direct causal link between the failure of the land to bear physical fruit and their failure as God’s people to bear spiritual fruit.

When the New Testament is examined for references to vine or vineyard, a number of complex pictures emerge. In John 15:1-8, Jesus declared that He is the vine and His disciples were the branches. In the Old Testament, Israel was pictured as a vineyard, which would mean that Israel was God’s vine. Fruitfulness meant compliance to God’s covenant, implying they must stay in communion with Him. But Jesus’ pronouncement redefined spirituality, subordinating Israel to branches that can only be fruitful when they abide in Him. He is the way, the door providing entry to the Father and no Israelite can expect to be fruitful without acknowledging His Lordship and abiding in Him, a stunning pronouncement and reinterpretation.

Yet this pronouncement is consistent with parables Jesus taught that envisioned Israel as a vineyard. The prophets had already established Israel’s failure as God’s vineyard to bear fruit. Jesus built upon their work in Matthew 21:33-46; Mark 12:1-12; Luke 20:9-19, showing the utterly evil nature of the Israelite leaders who had rejected Jesus’ Messiahship (note His reference to Psalm 118:22). Jesus redefined the Israelite religious leadership as those to whom God had rented His vineyard. The implication is clear. As overseers, care for the vineyard had been delegated and entrusted to them, and they were intent upon stealing the vineyard from its rightful owner (God) by killing the heir (Jesus). This damning indictment of their spiritual failure is consistent with the words of John 15 beseeching His followers to abide in Him if they are to bear fruit. It would assure that their fate would differ dramatically from the fate of the religious leaders who had brought themselves under God’s most severe judgments.[3]

Jesus also called His blood that would be shed for sins “fruit of the vine” in Matthew 26:29; Mark 14:25; Luke 22:18, unsurprising in light of His proclamation as the vine. It suggests however, that His sacrifice and death will be crushing, akin to the making of wine and that His blood will be poured out as an offering before His Father. That He proclaims He will not drink of the fruit of the vine “until that day when I drink it new with you in my Father’s kingdom” (Matthew 26:29) suggests that though Jesus views His sacrifice as the firstfruits of God’s new vineyard, the victory celebration will be deferred until all the harvest is gathered so all the redeemed may enjoy His victory together. It contrasts with  Revelation 14:

¹⁸ Still another angel, who had charge of the fire, came from the altar and called in a loud voice to him who had the sharp sickle, “Take your sharp sickle and gather the clusters of grapes from the earth’s vine, because its grapes are ripe.” ¹⁹ The angel swung his sickle on the earth, gathered its grapes and threw them into the great winepress of God’s wrath. ²⁰ They were trampled in the winepress outside the city, and blood flowed out of the press, rising as high as the horses’ bridles for a distance of 1,600 stadia.

Here we have a final picture of the vine showing the execution of God’s prophesied judgments upon those who failed to bring forth good spiritual fruit. Their wicked fruit is envisioned as grapes that will go through a crushing winepress of God’s wrath. Having rejected the winepress of Christ’s crushing death and poured out blood, they are relegated to the sufferings they had rejected in what appears to be an act of talion.

Jesus continued to deepen the Old Testament meanings, claiming Himself the vine preeminent over Israel, destined to bear the ultimate fruit Israel failed completely to manifest and ultimately the fruit Israel could not bear, the fruit of resurrection. Jesus’ fruit brings true restoration while assuring His followers the fruitfulness His predecessors lacked. They too can expect to follow the path of Jesus, glorifying Him in death, awaiting the final ingathering of the victory harvest. Those who reject face a similar fate but with an opposite outcome – death and eternal separation from God.

As Israel was also envisioned as an olive tree that often failed to bear fruit, Paul in Romans 11 makes an analogy in which he envisions Israel and the church as branches on an olive tree, receiving nourishing sap from the root (Christ) which is holy:

¹⁷ If some of the branches have been broken off, and you, though a wild olive shoot, have been grafted in among the others and now share in the nourishing sap from the olive root, ¹⁸ do not consider yourself to be superior to those other branches. If you do, consider this: You do not support the root, but the root supports you. ¹⁹ You will say then, “Branches were broken off so that I could be grafted in.” ²⁰ Granted. But they were broken off because of unbelief, and you stand by faith. Do not be arrogant, but tremble. ²¹ For if God did not spare the natural branches, he will not spare you either.

Similar to Christ’s reinterpretation of Himself as the vine, Paul reinterprets the olive tree to be Christ and Israel as mere branches that can be pruned and cast off when not fruitful. The emphasis is on fruitfulness in Christ. Israel’s current state as cast off branches has resulted from their continuing lack of fruitfulness. At the core of their current unfruitfulness is their refusal to be in Christ. And so Paul uses the hardness of their hearts to encourage believers not to follow in their footsteps but always to abide in Christ that they will be fruitful and never have fear of being cast off. Paul encourages believers with the assurance that Israel, though cast off today, can be restored. Yet he recognizes that this will only be fulfilled through a remnant who turn to Christ. Inherent in Paul’s argument is a warning for believers too. There will only be a remnant that truly believe in Christ. However, their pure and true belief in Christ will be the inspiration and method by which Israel is saved. Thus, their witness not only brings the unbeliever to Christ, but serves to fulfill God’s promise to Israel.

A final example are the olive trees introduced by John in Revelation 11 in which two enigmatic witnesses are introduced. These witnesses are appointed by God, they prophesy for 1260 days and are envisioned dressed in sackcloth, a semitic emblem of humility, penitence and sorrow. Noteworthy is their calling. “They are ‘the two olive trees’ and the two lampstands, and ‘they stand before the Lord of the earth’” (vs 4), a clear echo of Zechariah 4, showing that John has applied Zechariah’s vision to the end of the age, identifying two “witnesses” who prophesy in sorrow, yet they would also have a ministry similar to that of Joshua and Zerubbabel who were charged to rebuild the temple and community of God’s people.

That chapter 11 opens with John being given a “reed like a measuring rod” and told to “go and measure the temple of God and the altar with its worshipers” provides support that the two witnesses have a direct role in rebuilding the temple and the community of God’s people, “the worshipers”. John also envisions these witnesses having “the power to turn the waters into blood and to strike the earth with every kind of plague” (vs 6), in echo of the Egyptian exodus. John also reveals the two witnesses have a testimony that echos Elijah as they have the power to call down fire from heaven (vs 5) yet unlike Elijah the fire proceeds from their mouths (note the echo of Jeremiah 5:14). That the fire of judgment proceeds from their mouths may indicate the spiritual power of their spoken testimony (cf. Revelation 1:16; 2:16; 19:15; 19:21). We should expect those devoured by the fire are not physically killed but judged spiritually and damned eternally for their opposition to God’s appointed and their testimony. [4]

As challenging as Revelation 11 is,  some insights can be brought to bear on our understanding of John’s vision. Consistent with our findings thus far, we would argue that the New Testament deepens the meaning of Old Testament passages displaying primarily a spiritual meaning and application to God’s people consistent with earlier thematic analysis. The deepened meaning shows John intends his readers see a new exodus for God’s people with accompanying signs and miracles reminiscent of the Egyptian plagues. The two witnesses would testify and speak with the authority of Elijah while having a ministry consistent with Ezekiel, who first envisioned a man with a measuring rod measuring the restored temple of God (Ezekiel 40:3, 5; 42:16-19). They would also build the new eschatological temple of God. Perhaps most noteworthy is the martyrdom of these witnesses, who are envisioned resurrected after three and a half days and who are then escorted to heaven in a cloud, a clear echo of Christ’s death and resurrection with Old Testament Messianic overtones. The deepened meaning gives clues to assist understanding the end-times as John envisioned them.

Our final example is the fig tree spoken of by Christ and John (Matthew 24:32; Mark 13:28; Luke 21:29-31; Revelation 6:13). The fig tree was often a harbinger of judgment revealing the timing of judgment (Isaiah 34:4; Nahum 3:12). Matthew 24:32; Mark 13:28; Luke 21:29-31 and Revelation 6:13 reveal certainty the timing of the judgments can be understood, as they follow the model of a fig tree dropping its fruit in an untimely way, such as unexpected severe swings in weather.

The fig tree however, also came to be viewed as a symbol of Israel (Hosea 9: 10). Its pairing with the vine adds emphasis to the claimed symbolism (see Jeremiah 8:13; Micah 7:1; cf. Luke 13:6-9). This association is in evidence in Matthew 21:19 (also Mark 11:12-21; Luke 13:6-9), where the Lord saw a fig tree that had no ripe figs, only leaves. He cursed it, saying “may you never bear fruit again” and the tree immediately withered, leaving the disciples amazed. The contextual timing of the event affirms the fig tree represented Israel. The cursing immediately follows Jesus’ presentation as Israel’s king, His act of cleansing the temple, following His healing the blind and lame, to which the chief priests and teachers of the law became indignant. Then Jesus’ authority was questioned by them.

Their objection revealed their unwillingness to accept Christ as Messiah despite His many miracles. The parable of the two sons (Matthew 21:28-32) and the parable of the tenants (Matthew 21:33-44) that immediately followed, were directly aimed at them and they sought to have Him arrested (vs 46) as they knew His parables were directed to them (vs 45). These parables are eschatological, [5] and together with the parables of chapters 22 and 23 “provide the key to understanding the application of this prophetic act to Israel”. [6] Jesus’ act of judgment was apocalyptic, portending the destruction to befall Jerusalem and the temple. [7] Jesus knew their hearts, anticipated their continuing obstinence and rejection, and in an illustrative act, cursed Israel. That the tree was never again to bear fruit indicates that the judgment is final, and affirms the finality of the coming judgment upon the city of Jerusalem and temple in 70 A.D., anticipating the Gospel message going to the Gentiles.  It was Israel’s consistent failure to bear the fruit of righteousness seen in their rejection of their Messiah that brought the curse.

In summary, grass, trees and fruit-bearing trees all experienced a deepening of meaning, moving from providing physical food in the Genesis 1 narrative to providing spiritual food (fruit). That men were compared to grass and great men to large unfruitful trees is contrasted with trees and grape vines that bear fruit (olive and fig). The olive, fig and grape vine all became emblematic of the spiritual condition of Israel. She was to be fruitful but consistently failed to bear godly fruit. The implication of New Testament passages show fruitfulness is an expectation of believers.

In addition to fruit, there were warnings that buds and fig leaves portended summer, and with it, likely an expectation of fruit. The appearance of buds and leaves became an eschatological sign of the times. John’s reinterpretation of Isaiah 34:4 with the fig tree’s untimely dropping of fruit also became a sign of the times – specifically the eschaton and God’s program of eschatological judgments. That the fruit dropped in untimely fashion suggests sudden, worldwide upheavals. The untimely dropping of the fruit suggests the sign of the times was not foreseen, at least not by many in the world. It was God’s time to bring judgment. Though traditionally understood as judgment on the world, God’s judgment-model places God’s people before the world, opening the possibility the judgment is upon God’s people for failing to bring forth spiritual fruit. Given Israel’s history and most particularly the finality of the judgment that destroyed her city, temple and national identity, believers should focus upon spiritual fruit-bearing while maintaining an awareness that Israel’s history (being cast off), could easily become a judgment to befall an unfruitful church.

Seed and its Significance

Seed, זֶרַע zera`, is first mentioned in the Genesis 1 creation-narrative as a food source for man (Genesis 1:29). However, seed is also applied to man as his power of reproduction with woman. Its introduction is early, appearing in Genesis 3. Seed formed the basis of a promise of restoration post-fall and thus became an important theme of Scripture. It initiated genealogical tracking through the Old Testament, tracking the line through which God would manifest Himself and remove the curse of sin. As such, the motif becomes central to eschatology. The promise of seed in Genesis 3 is considered an important prophecy:

And I will put enmity between you and the woman, and between your seed and her Seed; He shall bruise your head, and you shall bruise His heel.” Gen 3:15 (NKJV)

Genesis 3:15, often called the Protevangelium, is the cornerstone of eschatology, predicting the coming Messiah. The passage introduces a motif that contrasts “seed” of the woman (the righteous Messiah) with “seed” of the serpent who in later Scripture becomes symbolic of Satan and his offspring manifested in the Antichrist. Later scriptures differentiate the seed of the righteous with that of the unrighteous. The seed motif tracks through the line of Seth (Genesis 4:25), in contrast to the seed of Cain’s genealogical line, resuming after the flood in a covenant with Noah. The separation in seed follows God’s creation-pattern of separation and bounding. The contrast between genealogical seed is re-introduced post-flood between Shem, Japheth and Ham, paralleling the pre-flood lines of Seth, Abel and Cain. Again, there is separation in the seed, with Shem the elect line, recapitulating a creation-theme. The covenant Yahweh makes with Noah has obligations in which God promises never to repeat a flood on all mankind while man is to avoid violence (bloodshed) and eating blood. This covenant is universal in scope and applies to all mankind:

And I, behold, I establish my covenant with you, and with your seed after you; Genesis 9:9 (AV)

While the covenant with Noah and his seed applied to all men, it was followed by a covenant with Abram that differentiates and separates the seed of Abram from that of other men:

And the Lord appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the Lord, who appeared unto him. Genesis 12:7 (AV)

God commanded Abram to leave his country (a creative process through separation) and promised to make Abram’s descendants a great nation (note the bounding also in defining the extent of the land). Abram’s descendants (seed) are promised a land of their own that God promises to fill with countless descendants and in return God committed that through Abram’s descendants, the nations would be blessed. Further differentiation and separation occurs with the promise of a son through Sarai:

And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, [and] with his seed after him. Genesis 17:19 (AV)

The promise was made in the form of a covenant, established in Abram and affirmed through Isaac and his seed. The promise to the seed of Isaac further separates and differentiates Abram’s descendants between Isaac and Ishmael. This covenant was marked by the sign of circumcision, itself a sign of separation and holiness. [8] Later God affirmed in a dream to Jacob that the promises made to Abraham would be through his seed:

And, behold, the Lord stood above it, and said, I [am] the Lord God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed; And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed. Genesis 28:13-14 (AV)

In the promise to Jacob, God continues the differentiation and separation of Isaac’s seed through Jacob rather than Esau. Continued differentiation and separation of the seed motif are found after Yahweh calls Israel out of Egypt, where in Exodus 28:43 he separates the seed of Aaron from Israel:

And they shall be upon Aaron, and upon his sons, when they come in unto the tabernacle of the congregation, or when they come near unto the altar to minister in the holy [place]; that they bear not iniquity, and die: [it shall be] a statute for ever unto him and his seed after him. (AV)

Aaron’s descendants, as priests for Israel are subject to separation and differentiation from the community of Israel due to their higher covenantal obligations and their nearness to God. Separation and differentiation are seen even of Aaron’s descendants in Leviticus 21 where those unheatlthy or blemished cannot administer offerings. [9] The establishment of David as king of Israel brought a desire to build a permanent dwelling place for Yahweh. David’s desire to build a temple was received favorably by Yahweh and brought the promise of greatness for David’s seed:

And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. He shall build an house for my name, and I will stablish the throne of his kingdom for ever. 2 Samuel 7:12-13 (AV)

The promise to establish David’s kingdom forever assured the Messiah would come through the seed of David (cf. Psalm 89:4, 29, 36). It is through the seed of Abraham, Isaac, Jacob, (Judah) and David that blessing would come to the earth. The path of the covenants started with a covenant with all men, with subsequent covenants narrowing the bloodline eventually focusing upon one man, the Messiah, the seed of David. Isaiah 53 prophesied that the Messiah was appointed by God as a guilt offering, and thus the Messiah must be without blemish – without sin. Israel, as a kingdom of priests was also required to conduct their lives free from sin as God’s righteous seeds. These requirements anticipated a broadening of differentiated seed to follow the Messiah. [10] The motif extends to differentiate the righteous from the unrighteous, with the righteous (Israel) being those who follow God’s law and Messiah:

Ye that fear the Lord, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel. Psalm 22:23 (AV)

[Though] hand [join] in hand, the wicked shall not be unpunished: but the seed of the righteous shall be delivered. Proverbs 11:21 (AV) (cf.Isaiah 14:20)

The prophets applied this motif to encourage Godliness and rebuke wickedness among God’s people:

His seed shall be mighty upon earth: the generation of the upright shall be blessed. Psalm 112:2 (AV)

Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Isaiah 1:4 (AV) (cf. Psalm 21:10 for judgment on evildoers)

Numerous prophecies are addressed to “the seed” of Israel and the Messiah (cf. Isaiah 42:5; 48:18-19; 53:10; 54:3; 65:9; Jeremiah 2:21; 23:8; 30:10; 31:37; 33:22; 46:27; Malachi 2:3; 2:15). These prophecies represent the future hope of Israel – their re-establishment and return to the land of Palestine. Israel’s future then, is inseparable from her responsibilities to conduct herself as righteous “seed”. It is as she conducts herself righteously, that she may have the expectation of restoration through her coming Messiah.

One sees then, a deepened meaning of “seed” from its initial proclamation in Genesis 3, where it appears to apply to the physical seed of the woman. Yet referring to the seed of the woman versus the seed of the man, may already portend a shift from physical lineage and physical seed. Further evidence is found in the seed of the serpent, an expression that cannot meaningfully inply physical seed of a snake. That God is portending something other than physical seed seems likely given His choice for covenant-partner, choosing the second-born Abel over the firstborn Cain, Isaac over Ishmael and Jacob over Esau. In God’s divine wisdom, He feels no obligation to follow the line of the physical firstborn.

Consider also the covenant with Abraham in which specific instruction is given to include those who were not Abraham’s physical seed in the covenant (Genesis 17:12). By including those who were not of Abraham’s direct physical seed, God has defined the members of the covenant by their obedience, not physical birth. [11] It suggests an expectation that the “seed” must be righteous, where righteousness is defined as obedience to covenantal obligations. It supports that the conflict between the seed of the woman and the seed of the serpent spills over, with a resulting conflict between the covenantal seed and the non-covenantal seed. Yet God’s covental partner Israel consistently proved to be unrighteous (unfruitful) seed. It brings focus to Israel’s need for a Messiah to turn their hearts back to the Lord. Yet it may also portend a dark reality of Israel’s stubbornness and pride, revealing a heart that does not see itself as unrighteous or needing repentance.

When we turn to Christ and the New Testament, the pattern of deepened meaning continues. Jesus takes up the theme of seed in prophesying the coming of God’s Kingdom and its final consummation. In applying the seed motif, Jesus applied seed to the message of His Kingdom:

¹⁸ “Listen then to what the parable of the sower means: ¹⁹ When anyone hears the message about the kingdom and does not understand it, the evil one comes and snatches away what was sown in his heart. This is the seed sown along the path. ²⁰ The one who received the seed that fell on rocky places is the man who hears the word and at once receives it with joy. ²¹ But since he has no root, he lasts only a short time. When trouble or persecution comes because of the word, he quickly falls away. ²² The one who received the seed that fell among the thorns is the man who hears the word, but the worries of this life and the deceitfulness of wealth choke it, making it unfruitful. ²³ But the one who received the seed that fell on good soil is the man who hears the word and understands it. He produces a crop, yielding a hundred, sixty or thirty times what was sown.” Matthew 13

In Jesus’ parable, the seed no longer represents the children of the Abrahamic covenant. Rather, the seed is the kingdom message, the Gospel, sown by Jesus Himself. It is a message sown in the hearts and minds of hearers whose response is dependent upon the condition of their heart. Those who hear and understand become fruitful. In this parable, Jesus as sower sows only good seed. In the follow-on parable, Jesus introduces the efforts of His adversary as bad seed, planted among the good seed:

²⁴ Jesus told them another parable: “The kingdom of heaven is like a man who sowed good seed in his field. ²⁵ But while everyone was sleeping, his enemy came and sowed weeds among the wheat, and went away. ²⁶ When the wheat sprouted and formed heads, then the weeds also appeared. ²⁷  “The owner’s servants came to him and said, ‘Sir, didn’t you sow good seed in your field? Where then did the weeds come from?’ ²⁸  “ ‘An enemy did this,’ he replied. “The servants asked him, ‘Do you want us to go and pull them up?’ ²⁹  “ ‘No,’ he answered, ‘because while you are pulling the weeds, you may uproot the wheat with them. ³⁰  Let both grow together until the harvest. At that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned; then gather the wheat and bring it into my barn.’ ”

With this second kingdom parable, Jesus employs seed as conflicting messages designed to win the hearts of people. The true message eventually brings a harvest of righteousness where the false message results in a failure to bring forth spiritual fruit. Yet the master has determined to leave the wheat growing among the tares until the harvest to assure the good seed is not uprooted with the removal of the weeds. The separation of the weeds from the wheat is ordained to happen at the eschaton, the great final harvest of souls. At that time, the weeds will be judged (bundled and burned), followed by the wheat (the good seed) being gathered and brought into Christ’s barn. The implication is that those who hear and understand, must recognize that they are in the midst of those who oppose the kingdom. Given this reality, the good seed must recognize that not everyone who participates with kingdom members are true members. Some are there to inhibit the fruitfulness of the good seed.

The seed is further reinterpreted by Jesus in His third kingdom parable of the mustard seed (Matthew 13:31-32), which seems to emphasize the very humble and small beginnings of the kingdom (and kingdom membership), yet this kingdom grows surprisingly and becomes one of the largest of garden plants – large enough that it provides peripheral benefits seen as birds perching in its branches. The tree that the mustard seed becomes is not envisioned as a great tree that reaches the heavens. Rather, it is viewed as distinctive yet fruitful in that it is herb-bearing and seed-bearing.

This deepened meaning of the seed motif is not unexpected as Jeremiah 2:21 recounts God planting a noble vine, “wholly a right seed”, yet the plant that grew became a “degenerate plant of a strange vine to me”. Jesus’ parable of Matthew 13 builds upon Jeremiah’s indictment, showing that the strange degenerate vine from right seed seems to have been corrupted by a false seed-message planted in the hearts of Israel, or perhaps more directly, Israel rejecting the seed-message planted in their hearts, choosing rather to accept an unfruitful seed-message.

The implication is that true spiritual fruitfulness results from acceptance of Jesus’ message though it became a disruptive message to the Jewish religious leadership. Spiritual fruitfulness is wholly dependent upon a belief in Jesus as Messiah. It is the only way the Jews, despite appointed to be God’s fruitful vine can achieve true spiritual fruitfulness. Also implied in the parable of the mustard seed is the notion that Jesus’ message, though true, would not be accepted widely. The tree would become only the largest of garden plants, not a towering tree that touches the heavens. Mark 4 similarly records a kingdom parable regarding seed:

²⁶ He also said, “This is what the kingdom of God is like. A man scatters seed on the ground. ²⁷ Night and day, whether he sleeps or gets up, the seed sprouts and grows, though he does not know how. ²⁸ All by itself the soil produces grain–first the stalk, then the head, then the full kernel in the head. ²⁹ As soon as the grain is ripe, he puts the sickle to it, because the harvest has come.”

This parable is particularly enigmatic, yet seed is the predominant subject. While the farmer may not understand the process of growth and maturity from germination to harvest, he scatters seed trusting that the seed has the power to germinate, grow and reach maturity of its own. After scattering the seed, he is a nonparticipant, emphasizing that the kingdom, like seed grows of its own. Though perhaps out of sight like seed in the ground, the kingdom purposes will be realized in the seed. There is no need for the sower to intervene with efforts to enhance or speed the harvest. Though there may be no external evidence of kingdom advancement, God’s kingdom purposes are being realized throughout the kingdom age. God’s ultimate purpose is for those within the kingdom to bear fruit, here envisioned as harvest-seed. Though its members may not understand the kingdom’s progression or how it will grow and mature, there is an assurance that the seed has all the necessary components to bring a harvest. While the kingdom’s progression may seem mysterious or unexpected in not directly confronting the kingdoms of this world, it would nonetheless bring a harvest.

A further implication is the assurance of a harvest, a Semitic picture of the end of the age and the consummation of the kingdom (note Mark’s use of sickle (cf. Joel 4:13). There would be an appointed time of judgment when the growth of the kingdom reaches full maturity. There is no need for Jesus’ followers to make efforts to force the kingdom to realization or maturity. The seed has the necessary elements to effortlessly bring the harvest. Jesus’ followers need only to scatter the seed by spreading the message, recognizing the seed is good and will grow of its own.

Mark’s parable stands in strong contrast to his earlier parable of the sower (Mark 4:1-20; cf. Matthew 13:1-30) where fruitfulness of the seed was determined by the condition of the hearers. In this parable, regardless of the condition of the hearers, the kingdom will germinate, grow and reach a fruitful conclusion in Christ, without effort from its members. Given Christ’s death and the seeming abandonment of many of His followers, this parable would assure followers that the kingdom will be realized, regardless of external worldly events, particularly one communicated by Jesus:

²³ Jesus replied, “The hour has come for the Son of Man to be glorified. ²⁴ I tell you the truth, unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds. ²⁵ The man who loves his life will lose it, while the man who hates his life in this world will keep it for eternal life. John 12

Note the deepened meaning. Jesus, the promised Protevangelium seed, the One who would save His people from their sins, envisions Himself as a seed that must fall in death to the ground like scattered seed. The kingdom is born in death. Jesus is the good seed that will ultimately bring a fruitful harvest of souls, similarly envisioned as seed. Jesus, as the single seed promised in Genesis 3, must die and be symbolically planted in the ground as a seed to bring a harvest of good seed. Implied in Jesus’ words is His fate will apply to His followers that a larger harvest of more seeds will continue.

That His disciples are warned that loving one’s life ultimately brings loss of life and hating one’s life brings eternal life shows the price followers should expect. The one who loves his life here will ultimately be unfruitful, bringing himself under judgment at the eschaton. Jesus has now reinterpreted fruitfulness as laying down one’s life for the advancement of the kingdom. There is a striking irony in Jesus’ words. The One who came to bring life, must die. Those who desire life in Christ must similarly prepare themselves to die for the furtherance of the kingdom. Death for the advancement of the kingdom is true fruitfulness, bringing a great harvest of souls envisioned as good seed – kingdom seed. There is greater irony when one considers the blessing of Genesis 1:28; cf. 9:1; 35:11; 41:52; Jeremiah 23:3). Fruitfulness in the Genesis 1 narrative focused upon physical reproduction, bringing an enlarged physical family. Jesus however, has reinterpreted fruitfulness as death, bringing an enlarged spiritual family.

Crucially, Jesus, the seed of David creates a people of His own through His death. This new people is a new creation much like Israel of the Exodus, and exists only through Jesus’ death and resurrection modeled as seed planted in the ground. His life and death is the ultimate fruitful seed that will produce much seed to follow. [12] With this deepened meaning, seed planting in the hearts of others is not merely the transfer of a spoken message. Rather, the seed in us is living seed, making us living seed. Like Christ, we are participants in a great harvest for the kingdom through our life and death when it models the life and death of Christ. If like Christ we bring forth new life in death, our seed becomes imperishable, with the implication that we become imperishable given the living seed in us. It is why Jesus can promise eternal life to those who lose their life for the kingdom. The Apostle Peter emphasizes the value of the resurrection experience and the new birth of God’s new people by emphasizing our imperishability. The new creation in us is eternal:

²³ For you have been born again, not of perishable seed, but of imperishable, through the living and enduring word of God. 1 Peter 1

The apostle Peter, like Jesus, deepened the seed motif, showing the true significance is found in spiritual seed, not physical seed. His words were spoken to encourage a new community that would endure much tribulation and martyrdom predicted by the Apostle John:

And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. Rev 12:17 (AV)

Note the chiasm. The promised conflict between the two seeds in the opening of Scripture (Genesis 3, the Protevangelium) finds fulfillment in the closing of Scripture with the approaching eschaton. John’s words also show that the seed is not natural (physical) seed as implied in Genesis 3, but spiritual seed in that the seed that is attacked by the dragon is not Jewish or Gentile by birth, but defined as those who “keep the commandments of God, and have the testimony of Jesus Christ”. [13] They are spiritual followers of Jesus, having the seed of spiritual life implanted within them through faith in Christ. John predicted a conflict between the seed of the righteous and the seed of the Satan (symbolized by the Dragon), leading to the consummation of the age. Christ’s “seed” would find themselves in a life and death battle with Satan’s “seed”. Given the implied costs to many of Christ’s followers, Psalm 126 is encouraging:

⁵ Those who sow in tears will reap with songs of joy. ⁶ He who goes out weeping, carrying seed to sow, will return with songs of joy, carrying sheaves with him. [14]

Jesus the sower who sowed in sorrow,. will reap with joy at the end of the age. Jesus predicted a far greater spiritual harvest to follow the physical harvest associated with Genesis 1. He also showed that membership in God’s Kingdom was not determined from physical lineage (seed) but from spiritual lineage [15] – a truth spoken by the prophets though often unheard by the Israelite community. It is not surprising that Genesis 1 should speak about seed as part of God’s creation. It is unexpected to find such an important theme developed from seed so fundamental to biblical eschatology.

There is irony in Jesus’ inversion of meaning in Genesis 1 and Genesis 3. True fruitfulness, envisioned as a harvest of new and greater seed, is seen in Christ to result from death rather than in the creation-blessing of life and fruitfulness of Genesis 1:28. This inversion is part of the transformation in meaning from physical fruitfulness of the first creation to fill the earth and spiritual fruitfulness to fill God’s new creation. It is not surprising when one examines the account of Jesus’ birth which bears strong effort to track Jesus’ natural, physical lineage (Matthew 1:1-17; Luke 3:23-38) as son of David. Yet great care is also devoted to showing that Mary was a virgin when found with child after the Holy Spirit came upon her (Matthew 1:18). This careful inclusion shows that while Jesus had a natural, physical lineage in keeping with the promises of the coming Messiah, He also had a spiritual lineage through the Holy Spirit, a miraculous birth by a virgin, promised in Isaiah 7:14.

It reveals that Jesus was a new type of seed – wholly human and physical yet wholly divine and spiritual. He was a new type of man, a spiritual man – the first man of the new creation. Given His unique new seed, it is unsurprising He would reinterpret seed in a wholly spiritual way. While building upon Old Testament authors, He went beyond their understanding to show that truly righteous spiritual seed needed a new beginning, a new birth. Without a new birth that was in Christ and thus spiritual, no seed could achieve righteousness. It is this new seed that is distinctly different from Old Testament seed in that the new seed, as spiritual seed is imperishable and eternal. Death assures life. Death brings a great harvest, a concept totally new to Judaic thought that must be embraced for effective spread of the Gospel. Those who follow Christ in martyrdom not only increase the great harvest of souls but have a special place in God’s temple, a place that symbolically represents the place closest to God (Revelation 6:9). What a marvelous assurance. He went before us in death and keeps those who follow Him in death close to His heart for eternity. For they, like their Lord, are kingdom builders.

The Symbolism of Uprooting, the Stump, Root, Shoot and Branch

Kingdoms that failed to follow God’s ordained purposes were at risk of being cut down. In the case of Israel, the people were at risk of being uprooted and sent into faraway lands. Israel’s harlotries led to her uprooting and captivity to the surrounding nations, where her harlotries were symbolized idolatry. Ironically, her idolatry often took the form of tree worship which was common in the Ancient Near Eastern:

In Palestine, much of which was desert, and in Babylonia, with its watery lowlands unfavorable to them, trees were considered sacred. The totemism of Semitic Arabs put spirits in trees; trees in oases were dwelling places of Deity. Veneration of specific trees in Patriarchal times is suggested in A.S.V. Genesis 12:6f, 13:18; 21:33; 23:17; 35:4, 8. (See also Exodus 3:2; Deuteronomy 12:1; Judges 4:5; Deborah’s palm; 2 Kings 16:4; Jeremiah 2:20.) For generations the religious leaders of Israel protested against the groves on Canaanite hills which concealed cultic rites. The asherah was supposed to have been a tree or a post, associated with the fertility goddess. [16]

Deuteronomy 16 warned the Israelites against the worship of Asherah poles where “setting up an Asherah pole” can be translated “do not plant any tree dedicated to Asherah:”

²¹ Do not set up any wooden [17] Asherah pole beside the altar you build to the Lord your God, ²² and do not erect a sacred stone, for these the Lord your God hates. (Emphasis mine)

Jeremiah 3 also complained about the worship of the asherah:

⁶ During the reign of King Josiah, the Lord said to me, “Have you seen what faithless Israel has done? She has gone up on every high hill and under every spreading tree and has committed adultery there. ¹³ Only acknowledge your guilt—you have rebelled against the Lord your God, you have scattered your favors to foreign gods under every spreading tree, and have not obeyed me,’ ”

The reference to adultery is a metaphor for idolatry though it is likely it was also based in sexual promiscuity committed during the worship of Asherah whose festivals were based in fertility rites. Ahijah also prophesied against Jeroboam, a wicked king who led Israel into idolatry. 1 Kings 14 records the prophecy:

¹⁵ And the Lord will strike Israel, so that it will be like a reed swaying in the water. He will uproot Israel from this good land that he gave to their forefathers and scatter them beyond the River, because they provoked the Lord to anger by making Asherah poles.

The word translated “reed” in the NIV is קנה qaneh, commonly translated branch. It is the word used in describing the branches of the candlestick in Exodus. The prophecy describes Israel as a branch, rooted up and removed from the land for her idolatry. Israel’s uprooting from the land resulted from covenantal failures, most serious being idolatry. That Israel’s early idolatry often took the form of tree worship sharpens the irony. Israel was planted in Palestine, but she became a deviant, nonfruitful tree and was thus uprooted to another land (e.g. Ezekiel 17:1-24).

Concerning the symbolism of a stump or root and the associated new shoot or branch, Scripture provides multiple allusions to trees being cut down. Under this figure, the emphasis is upon the life preserving power of the tree found in its roots or stump, capable of bringing forth green shoots, branches, regenerating and bearing fruit. The kingdoms that failed to model the purposes Yahweh had intended were at risk of being cut down, yet often there was the hope that new life would sprout from the stump or root. This hope is well expressed by Job:

For there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. Job 14:17 (AV)

This figure was applied to Nebuchadnezzar, who failed to acknowledge that his kingdom was under Yahweh’s sovereign control. In Daniel 4, Nebuchadnezzar had a dream Daniel interpreted, describing Nebuchadnezzar as a tree about to be cut down at the root:

¹⁰ These are the visions I saw while lying in my bed: I looked, and there before me stood a tree in the middle of the land. Its height was enormous. ¹¹ The tree grew large and strong and its top touched the sky; it was visible to the ends of the earth. ¹² Its leaves were beautiful, its fruit abundant, and on it was food for all. Under it the beasts of the field found shelter, and the birds of the air lived in its branches; from it every creature was fed. ¹³ “In the visions I saw while lying in my bed, I looked, and there before me was a messenger, a holy one, coming down from heaven. ¹⁴ He called in a loud voice: ‘Cut down the tree and trim off its branches; strip off its leaves and scatter its fruit. Let the animals flee from under it and the birds from its branches. ¹⁵ But let the stump and its roots, bound with iron and bronze, remain in the ground, in the grass of the field.

The dream showed a tree in the center of the land, much like the tree of life was thought to be in the center of Eden. It touched the sky, suggesting prideful arrogance. It was visible to the ends of the earth, suggesting the global size of his kingdom. The birds nesting in its branches, the fruitfulness of the tree that fed creatures under it all suggest its power and wealth benefited all the earth. The order from a holy one of heaven to cut down the tree but preserve its stump and roots suggest Yahweh’s judgment with a promise of restoration. Isaiah described the Messiah using this figure, calling Him a shoot whose source was a root:

² He grew up before him like a tender shoot, and like a root out of dry ground. He had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him. (Isaiah 53) [18]

Isaiah’s description of the Messiah as a tender shoot, preserved in a root suggests restoration. [19] The inference is promised restoration of Israel through her promised Messiah. Yet Isaiah’s words leave the path of restoration unclear. Isaiah 11:1 however, leaves an inference that the Messiah’s coming will revive the dynastic line of David, bringing God’s people out from hegemony of the surrounding nations. This seems further confirmed in Isaiah 11:10:

¹ A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit. ¹⁰ In that day the Root of Jesse will stand as a banner for the peoples; the nations will rally to him, and his place of rest will be glorious.

Both vss of Isaiah 11 place the Messiah in the lineage of David (Jesse’s son) while vs 1 refers to the Messiah as “a Branch” from the stump of Jesse. The Hebrew word translated stump in the NIV is גזע geza. The etymology of the root implies to cut down a tree. [20] Given Israel’s uprooting and humiliation to the Gentile nations, one could conclude the Messiah will reestablish Israel’s sovereignty as a nation and reestablish the Davidic kingship. Isaiah also refers to the Messiah as “a Branch,” capitalized in the AV and NIV. The Hebrew term is נֵצֶר netser, which Gesenius translates a sprout, a shoot or a branch. [21] It occurs only four times in Scripture and its usage in these passages suggests that the shoot was appointed. The Messiah is also called a Branch by both Jeremiah and Zechariah using the Hebrew צמח tsemach meaning sprout, growth or branch: [22]

⁵ “The days are coming,” declares the Lord, “when I will raise up to David a righteous Branch, a King who will reign wisely and do what is just and right in the land.” Jeremiah 23:5

¹⁵ “‘In those days and at that time I will make a righteous Branch sprout from David’s line; he will do what is just and right in the land.’” Jeremiah 33:15

⁸ “‘Listen, O high priest Joshua and your associates seated before you, who are men symbolic of things to come: I am going to bring my servant, the Branch.” Zechariah 3:8

¹² Tell him this is what the Lord Almighty says: ‘Here is the man whose name is the Branch, and he will branch out from his place and build the temple of the Lord.” Zechariah 6:12

The promise of a righteous Branch that will sprout from David’s line points to the stump or root as the kingly line of David. However, in Daniel’s prophecy of the seventy sevens appointed upon Israel, he predicts that the Messiah will be “cut off”:

²⁶ After the sixty-two ‘sevens,’ the Anointed One will be cut off and will have nothing. Daniel 9

The Hebrew for “cut off” is כרת karath and can mean to cut down as a tree. [23] Scripture details that the Messiah would be cut off, or possibly cut down without receiving the Kingdom. Yet it can also mean to cut a covenant, implying the death of a ceremonial victim. It makes the exegesis challenging, inferring more than the reestablishment of the Davidic kingdom and restoration of Israel. The Messiah, it would appear, may be cut down as a tree or, cut down as a cultic victim in sacrifice. Yet a fruitful branch (or stem) will shoot forth from the root and stump and He will gain the Kingdom.

These Scriptures emphasize the pedigree and purpose of the Messiah. He will be from the line of Jesse and will reestablish the line of David. But implied is the restoration of Israel while Daniel opens the possibility that the Messiah will be cut down as a cultic victim as part of that restoration plan. While these scriptures point toward Christ as the restorer and potential cultic victim, Isaiah 4:2 uses tsemach to describe another purpose of the Messiah – to judge His people with the purpose to purify them:

² In that day the Branch of the Lord will be beautiful and glorious, and the fruit of the land will be the pride and glory of the survivors in Israel.

If Daniel 9 suggests the Messiah serves as a cultic victim to bring atonement to a people and nation needing judgment, there would be surprising irony. The Messiah is judged and sacrificially cut down to sprout again. His atoning sacrifice would bring forgiveness of sins to all mankind. Yet despite Him taking that judgment upon Himself, the Messiah must also judge His people for the purpose of purification, that they may stand in the presence of a holy God.

It suggests that many within the covenant community are unrepentant and continue in rebellion against God, in effect rejecting the sacrificial provision made by the Messiah. The community must be purged of those rebels, leaving a purified people, the survivors that God has preserved through judgment on the disobedient (see Proverbs 10:30 NIV). One can conclude then, that Old Testament prophets drew parallels with common agricultural techniques of cutting down trees, transplanting branches and seeing new shoots emerge from old roots, applying these common occurrences to provide spiritual insight to God’s people, particularly during the time of their exile, a time when the Davidic line had been cut off and the people had to grapple with their failed condition and wonder if God would bring restoration. The prophets reinterpreted common physical phenomena to offer spiritual hope and insight to a broken and discouraged people.

Israel had been warned that covenantal failures would lead to judgments that ultimately ended with uprooting from the land (Deuteronomy 28:63; 29:28). Their initial uprooting occurred with Nebuchadnezzar’s capture of Palestine and destruction of Jerusalem. Though God graciously allowed a remnant to return some seventy years later, Israel would reject a greater covenant offered by their Messiah. In the face of so great a sin, God chose to exile Israel again as the Israelites, in rejecting Christ had in fact failed the covenant of Abraham. Their uprooting culminated in the second destruction of Jerusalem and her temple by Titus in 70 A.D. Warnings of judgment had been declared and ignored through the ministry of the Baptist and Christ:

¹⁰ The ax is already at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire. (Matthew 3; cf. 7:19)

With Jerusalem’s destruction, Israel was once again scattered to the nations without a national existence and without a temple from which to offer cultic sacrifices. Yet there was the promise of restoration:

¹⁵ I will plant Israel in their own land, never again to be uprooted from the land I have given them,” (Amos 9:15)

The question was how, and when God would restore Israel, allowing her to return to the land of promise. Isaiah 6 perhaps provides the best answer:

⁹ He said, “Go and tell this people: “ ‘Be ever hearing, but never understanding; be ever seeing, but never perceiving.’ ¹⁰ Make the heart of this people calloused; make their ears dull and close their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn and be healed.” ¹¹ Then I said, “For how long, Lord?” And he answered: “Until the cities lie ruined and without inhabitant, until the houses are left deserted and the fields ruined and ravaged, ¹² until the Lord has sent everyone far away and the land is utterly forsaken. ¹³ And though a tenth remains in the land, it will again be laid waste. But as the terebinth and oak leave stumps when they are cut down, so the holy seed will be the stump in the land.”

How long? Until all the cities are laid waste and the land ruined. It is not only when, but also apparently how Israel will be brought to repentance. Implied in the ruination of the land is the judgment on the people by the Messiah to purify them (Isaiah 4:2). When read in conjunction with Romans 11, Jerusalem, once a rejected branch cut off from the olive tree, will be re-grafted in, if they do not persist in unbelief (vs 23). [24] With their re-grafting, they will be holy since the root from which they nourish is holy (vs 16). God had reserved a faithful remnant, even in Paul’s day (and hence also throughout our age), who are elect among the hardened (vs 5). With some irony, Paul describes the Gentiles of the faith as “a wild shoot” (vs 17), grafted in. The new life comes only from our faith in Christ as the root (vss 17-21). We, like the disobedient Israelites, can be cut off and cast away as they were, if we fall into unbelief (vss 22-24).

Thus, as new shoots/branches, we bring forth life only through the power of the stump/root – the power of Christ. Though the testimony of the Old Testament prophets was veiled, with Christ’s death on the cross at Passover, the symbolism is clear. Christ as the root and stump was cut down, but as the true fruitful One, He brings forth new life (see John 15). The root of Jesse that sprouted in resurrection life as the firstfruits of resurrection, but that same root sprouts many new branches – both Gentile and Jewish branches that sprouted through faith in Christ and His atoning sacrifice. Now, in effect, Palestine can also bring forth spiritual fruits of faith and testimony. And with each one who believes in Christ, there is restoration for God’s people through Christ.

The picture of the Messiah from the genealogical root of David cut down as a tree and later sprouting forth as a stem upon which branches are grafted, links to a third tree of symbolic importance: the tree upon which Christ was crucified. Peter’s speech in Acts 10 is explained in the second chapter of his first epistle:

³⁹ “We are witnesses of everything he did in the country of the Jews and in Jerusalem. They killed him by hanging him on a tree, ⁴⁰ but God raised him from the dead on the third day and caused him to be seen. (emphasis mine)

²⁴ He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed. (emphasis mine)

The Greek word used in both vss for tree is ξύλον xylon. It also occurs in Revelation 2:7, 22:2 and 22:14 where it describes the tree of life. It is used in the LXX when describing the tree of knowledge of good and evil, the tree of life in Genesis chapters 2 and 3, the wood of Noah’s ark, [25] the wood of the Ark of the Covenant, the wooden frame of the tabernacle, the altar of burnt offering, the altar of incense and the wood placed upon the altar when Abraham was tested to offer his son Isaac as a sacrifice. [26] Though xylon and its Hebrew equivalent עץ `ets are common words in Scripture, their use here hints at a relationship between the tree upon which Christ was sacrificed and God’s articles of atonement (the tree of life, the Ark(s), the tabernacle, the burnt offerings, etc). That these various articles are so closely tied to atonement and cultic sacrifice for sin suggests that the choice of xylon by Luke and John was deliberate, linking back to these Old Testament symbols to enhance understanding. It was the same word used in Exodus 15 to describe what Moses threw into the spring at Marah to make the bitter waters sweet:

And he cried unto the Lord; and the Lord shewed him a tree, [which] when he had cast into the waters, the waters were made sweet: Exodus 15:25 (AV)

This event is often quoted by commentators as typical; the tree representing Christ on the cross, removing the bitterness of the curse of sin, allowing the sweet waters of the Spirit to freely flow; tying this event to Christ on the cross and the out-pouring of the Holy Spirit on Pentecost. Deuteronomy 21 appears to foreshadow Christ’s great act of atonement:

²² If a man guilty of a capital offense is put to death and his body is hung on a tree, ²³ you must not leave his body on the tree overnight. Be sure to bury him that same day, because anyone who is hung on a tree is under God’s curse. You must not desecrate the land the Lord your God is giving you as an inheritance.

Its symbolism is explained in Galatians 3:

¹³ Christ redeemed us from the curse of the law by becoming a curse for us, for it is written: “Cursed is everyone who is hung on a tree.”

Eating of the Tree of Knowledge of Good and Evil brought the curse, and the curse brought death. The finality of death was assured by driving the man from Paradise and stationing Cherubim to guard the Tree of Life and the way back. The anti-type in Scripture is for the believer to eat of the body and blood from a different tree also planted in a garden, a tree upon which an accursed man was judged, the tree from which Christ hung at Calvary, who Himself was put under the curse of sin and death for us.

⁴¹ At the place where Jesus was crucified, there was a garden, and in the garden a new tomb, in which no one had ever been laid. John 19

Christ’s crucifixion and burial in a garden are a fitting anti-type for the garden from which man was banished. [27] Christ’s removal from the cross “that same day” also seems significant. It is significant first as Deuteronomy forbids leaving a man hanging from a tree or pole overnight as it pollutes the land. The tree or pole was not intended to be an instrument of death. Rather, it was to serve as a visible deterrent against capital crimes which destroy the community. Death would signify the ultimate separation from God and separation from the community of God. Hanging was to be limited in duration so that the body would not begin to decay, polluting the land. That Jesus was taken down from the tree the same day fulfills the requirement of deterrent without polluting the land. [28] Christ was separated from God and the community of God, accursed on a tree bearing our sins. Yet His separation from God in death ironically has eliminated our separation from God and brought us life while also bringing us into the very presence of Christ.

Relevance for Christians Today

Much ground has been covered in substantial detail. It is surprising how much has been gleaned from a passage whose focus was upon seed and fruit-bearing vegetation that seems like a mere footnote in the Genesis 1 creation narrative. Yet our studies have taken us deep into spiritual meaning later associated with seed and fruit-bearing. Seed planting is an essential element of Christian testimony whose purpose is to enlarge the kingdom by bringing forth spiritual life in the lost. Its ultimate fulfillment and meaning is found in the death of Christ, which not only redeemed fallen man, but brought forth a spiritual harvest from His death likened as seed falling to the ground. Christ’s sacrificial death represents the pinnacle of God’s redemptive plan without which no man could secure salvation. Yet often overlooked is the expectation that many of Christ’s servants would follow Him in martyrdom with the purpose of enlarging the spiritual harvest of souls from the most powerful witness a believer can offer. In a parallel picture, Christ’s resurrection from death was foreseen as the root that sprouted, assuring that we as branches will be resurrected from the dead and drawn back to Paradise through His marvelous work of atonement. [29]

The great number of the redeemed bears witness to the fruitfulness of this Tree that was cut down, emphasizing the second great theme of Christian testimony. Critically, fruit-bearing is often associated with the great eschatological harvest of souls. The contrast between those who bear fruit to harvest and those who don’t, provides a sharp warning against spiritual apathy. True Christians are expected to enlarge the harvest, envisioned as workers whose responsibilities are to bring in the harvest that is already present in the fields. But spiritual fruitfulness also entails protecting weaker members from false teaching through spiritual warfare against the dark powers of deception and lies.

Which brings a final caution to God’s people. Isaiah 14 warns against the arrogance of earthly greatness with those who seek greatness ultimately becoming “like a rejected branch” (vs 19). Israel’s religious leaders were guilty of a measure of arrogant presumption that they were God’s people first by their physical birth and second by their religiosity. They outwardly lived lives in full conformance with God’s covenantal requirements, expecting the coming Messiah. Yet their view of the Messiah was deviant, clutching to a belief that He would come triumphantly as king, overthrow the Romans and establish His kingdom on earth. They expected Christ’s kingdom would be like the kingdoms of the nations around them, except righteous. They could not see that Christ’s kingdom was not of this world, not a physical kingdom but a spiritual kingdom.

As a result, they rejected Christ and His teachings about spirituality. Worse, as eye-witnesses, they denied His miracles, demanding a sign in accordance with their expectations. Their unbelief in the face of so many miracles was damning, making them rejected branches that were cut off and replaced with wild (Gentile) branches grafted in. Despite the Baptist’s warnings, they were unprepared. John’s most trenchant warning was to repent as the ax was already to the root of their (Judaism’s) trees (Matthew 3:10; Luke 3:9). Note the warning: with the ax to the root of the tree, the stump (of Judaism) would not be preserved and so there was no chance a shoot would come up from the stump. One can only wonder if the Baptist intended the contrast between Christ as stump that would bring forth new life as new shoots and Judaism whose end was certain as judgment had reached its root.

Critically, there can be no fruit, no seed, no life apart from Christ. The warning to the Jewish people and their leadership is also a warning to us. If we fall victim to unbelief, the same fate awaits us. But unbelief does not mean a failure to believe Jesus is the Messiah. The Jewish people had a fervent Messianic expectation. Their unbelief was grounded in a failure to recognize the new spiritual creation inaugurated in Christ. The same failure is easily made among Christians today. Most Christians openly acknowledge their deep love of Christ. But Jesus said, “if you love me, keep my commandments” (John 14:15). Failing to keep Christ’s commandments is unbelief. It is a failure to believe the spiritual consequences (curse judgments) of sin and failure to believe in the spiritual blessings of obedience. When our sins are associated with worldliness or carnality, it is a form of rejection of Christ’s new spiritual creation in favor of continuing to dwell in the old physical world that is passing away. Such sins also show a failure of readiness for Christ’s return much like Judaism’s failure of readiness for Christ’s first coming. It calls (again) for repentance so that our eyes remain focused upon Christ’s new spiritual creation, not looking back to the physical creation from which Christ has delivered us.

It brings us back to the tool we’ve been developing to assist differentiating the first from the final creation (see Figure 1). Where sin brought death to the first creation, Christ showed in the new creation that physical death is the ultimate path to spiritual life. Sin had barred man from eating of the tree of life in the old creation. Christ has reopened Eden and is the new tree of life in the new creation. All praise belongs to the root and stump of Jesse who ironically in death, restored us to life with God.

[1] If one follows the focus of the Genesis 1 creation-narrative, fruit-bearing and seed-bearing seem to be God’s purpose in the creation of vegetation. From this, later writers should have the expectation all the kingdoms of the world should also bear fruit. This likely was God’s expectation but with the sin of Babel, God’s redemptive purposes were redirected to the line of Shem with progressive narrowing to the line of Heber, giving Abraham’s descendants a special place of preeminence in God’s redemptive plan. Thus, one would expect a special emphasis on fruitfulness from redeemed Israel in contrast with the other kingdoms who were under the curse of Babel.

[2] Baldwin, Joyce G., Haggai, Zechariah, Malachi, An Introduction and Commentary, Downers Grove IL, Inter-Varsity Press, 1972, p. 125

[3] There may be deepened meaning in the parables of Matthew 20:1-16 and 21:28-32 with the vineyard envisioned as the world, the place where Jesus’ followers were to labor. Such a conclusion would be consistent with the parable of the sower in which Jesus defined the field in which He sowed as the world, while also consistent with the idea that post-resurrection, the disciples were commanded to go into all the world, a possible allusion to the Genesis 2 creation-narrative in which Adam was placed in the garden and given the mandate to keep it, yet also being commanded to fill the earth, implying that he must extend the bounds of the garden redeeming the dry wilderness  as a picture of redemption. This possibility will be detailed in future posts. That Jesus may have intended to use the picture of a vineyard in these parables is suggested by the parabolic comparisons of the vineyard to the kingdom of God in both parables.

[4] Some may argue we have taken license to claim those devoured are not physically but spiritually put to death. We would offer two counterarguments: 1) There is consistent use of spiritual symbols in this passage: the two witnesses are called olive trees and lampstands, best interpreted spiritually that cannot meaningfully be interpreted literally (and thus our claim of spiritual meaning is consistent with the passage), one cannot meaningfully measure the temple’s worshipers with a reed nor does measuring the temple physically carry prophetic meaning, the reference to the “great city – which is figuratively called Sodom and Egypt”, a spiritual reference, and fire from their mouths devouring their enemies has a clear spiritual meaning given its Jeremiah 5:14 echo. 2) Up to this point, we have shown how the final creation consistently moves to a spiritual creation and thus it is reasonable to continue this process, consistent with the ways of Moses, the prophets, Christ and the Apostles.

[5] So Hagner, Donald A, Word Biblical Commentary, Matthew, Dallas TX, Word Books Publisher, 1993, p. 605. Hagner is clear that the prophetic act of Jesus can only be properly understood “as an anticipation of the destruction of the temple and the end of national Israel” p. 604.

[6] Ibid, p. 605

[7] Ibid, p. 605

[8] The establishment of the covenant with Abram begins with “I am God Almighty; walk before me and be blameless.” It is after this opening statement that God confirms His covenant with Abram, extending it to include Abram being the father of many nations. God then renames Abram to Abraham, demonstrating His Lordship over Abram in naming him (and declaring Abram servant to God) before moving on to circumcision, which was a mark to be applied to every male in Abram’s household. Though every male is circumcised and thus in covenant relationship with Him, God sovereignly elects Isaac and his seed to be the one through whom God says “I will establish my covenant with him as an everlasting covenant for his descendants after him.” Prior to the promise of Isaac and the announcement that the covenant will be with him, God tells Abraham, “As for you, you must keep my covenant, you and your descendants after you for the generations to come.” The “covenant” is marked by circumcision, suggesting that all members of Abraham’s household and all his descendants were to be holy (“walk before me and be blameless.”, for which circumcision was the sign of compliance). Thus the covenant further separates and differentiates “the seed”.

[9] This is not the only differentiation found within the Levite ranks. Numbers 18 reveals the differentiation between the Levites and the sons of Aaron with the Levites caring for the tent and maintaining a boundary between the Tent of Meeting and the general population of Israelites. Aaron and his sons were to handle offenses against the sanctuary and the priesthood. The duties of the Priests and Levites, as well as their portion (the tithe) are part of an everlasting covenant of salt. Note also Ezekiel 43.

[10] Hence the promise to Abraham that his seed would be “as the dust of the earth” and beyond numbering as the stars of the heavens.

[11] No wonder then God clarified the covenant would pass through Isaac, to assure Abraham that the protevangelium would be fulfilled through the line of Isaac. Without that promise, Abraham would have no idea from whom the Messiah would come, whether of his physical seed or his broader household.

[12] Hence why the subsequent covenants narrow the focus to one man, the spiritual man Christ, who is the first spiritual man that lays down His physical life to bring forth a resurrected spiritual life with many resurrected spiritual lives to follow as good seed. The narrowing brings us to the One spiritual father, from whom we can see a broadening and enlargement as the kingdom message advances. That broadening are those, like Christ, who are His Seed.

[13] This position is quite consistent with Jesus’ statement “you must be born again” (John 3:3). Making such a radical statement to a Jewish religious leader must have been shocking to those who would claim that their physical descent from Abraham made them children of Abraham (John 8:33, 39). They had to be born again spiritually because their physical lineage didn’t matter. It was their spiritual lineage in Christ that led to life. Faith in the coming Messiah made Abraham the spiritual father of all those who follow Christ.

[14] James may have been referencing this Psalm when he wrote in James 3:18, “Peacemakers who sow in peace raise a harvest of righteousness.”

[15] There is much discussion about righteous vs unrighteous seed though it seems less emphasis is given to what makes the righteous seed “righteous” and what makes the unrighteous seed “unrighteous”. Fundamental is that the righteous seed is “righteous” only because it is a new creation, having new life in Christ. It was Jesus’ death as seed that brought forth a harvest of righteous seed and thus the righteous seed is the seed of Jesus. It is an important consideration when studying Genesis 3:15. The conflict that began between the seed of the woman and the seed of the serpent ends in a conflict that includes the seed of Jesus and the seed of the Antichrist. Though the righteous and the unrighteous seed are swept into the conflict, the prophecy centers on the conflict between Christ and Antichrist.

[16] Miller, Madeleine S. and J. Lane, Harper’s Bible Dictionary, New York, Harper and Brothers, Publishers, 1961, p. 781

[17] The Hebrew term for wooden is ets which is a general term for wood or tree and is the same root applied to the tree of life.

[18] See also Psalm 132:17, the dynastic horn of David “sprouting up” (ṣāmah) or Ezekiel 29:21; Jeremiah 23:5; 33:15. That the Messiah is envisioned as a “righteous sprout” (ṣemah ṣaddîq, ṣemah ṣědāqâ, is attested in a  3^rd century BCE Phoenician text using semah metaphorically as “righteous shoot” or “legitimate heir” KAI 43.10-11. Brown, William P., The Ethos of the Cosmos, The Genesis of Moral Imagination in the Bible, Grand Rapids MI, William B. Eerdmans Publishing Company, 1999, p. 261

[19] That restoration is implied is supported by the description of the Messiah which is fittingly opposite the tree of knowledge of good and evil. Yahweh’s sapling is the antithesis of the tree of knowledge of good and evil in the garden. Christ, is not desirable and pleasing to the eye as was the tree of knowledge of good and evil. Further, the true wisdom of this sapling comes through suffering, humiliation and hardship. Again, we see great irony in God’s way of restoration. The weak frail sapling will became stronger than the mighty nations that seem as trees stretching toward the heavens. Brown, William P., The Ethos of the Cosmos, The Genesis of Moral Imagination in the Bible, Grand Rapids MI, William B. Eerdmans Publishing Company, 1999, p. 258

[20] Strong’s Concordance, available @ www.blueletterbible.org

[21] Gesenius’ Lexicon, available @ www.blueletterbible.org

[22] Strong’s Concordance, available @ www.blueletterbible.org

[23] Gesenius’ Lexicon, available @ www.blueletterbible.org

[24] Note the words of Isaiah 61, particularly vs 21 which envisions Israel as righteous, a shoot planted by God that follows a period of His anger against His people. The judgment purifies Israel while bringing the elect to righteousness.

[25] The ark is a well known type of Jesus Christ.

[26] It is also used to describe the tree upon which the baker would be hanged in Joseph’s interpretation of Genesis 40.

[27] It would seem that John’s choice of words are not coincidental, equating the garden of Jesus’ burial with the new garden of Eden in which Christ, the tree of Life, was ironically cut down, yet with the stump and root preserved.

[28] This may prove more important than first appears as we have argued that with Christ’s birth, death and resurrection came a new heaven and new earth, one which God would not want sullied with pollution of the land. Pollution of the land would have prevented God’s dwelling among us without some further cleansing provision.

[29] Christ’s “early” resurrection also allowed the building up of His church, the branches – the stump becoming a vibrant tree of many branches, with the last branches (the Jews) “re-grafted in” at the close of the age.