Marriage is a big deal in the evangelical subculture. We contend for the upholding of the sanctity of marriage, as we should. We plead with our young people to save sexual intimacy for the time of marriage. We pour countless dollars into the celebration of the wedding day and all that comes with this momentous occasion. One of the most frequent questions any youth pastor is sure to deal with is 'How and who do I marry?' Who a person marries is said to be the biggest decision a one will make outside of their commitment to Christ. Any pastor or counselor will tell you that a significant portion of their counseling workload revolves around relationships within the marriage context. And to take a critical look, marriage can be a subversively acceptable obsession that replaces God as our top priority in our hearts and minds. Either intentionally or unintentionally, many Christians promote the idea that the key to being godly and happy is to have a successful marriage. We Christians are enthralled with the idea of being united to another. Because of this, I wanted to take a biblical-theological survey of marriage to form an idea of what the Scriptures as a whole say about marriage and its place in our lives.
Marriage Through the Scriptures
For this study, I simply wanted to work through the LXX Canon of the Bible. As I was collecting data on the topic of marriage, it did not appear that the institution of marriage underwent any drastic changes in form and function throughout redemptive history, and so it did not seem necessary to study marriage in light of the various covenantal contexts. Instead the focus will be not on how marriage changes throughout redemptive history, but rather what information is revealed about marriage and its significance throughout the Bible. For this reason I will simply work through the traditional Protestant (LXX) Canon.
Old Testament
History
The first marriage took place in the garden of Eden with the first people, Adam and Eve. Genesis 1:26-31 tells us that on the sixth day God made Adam male and Eve female, the two who were to be married were inherently and substantially different, while both were made in the image of God (1:27). Verse 28 of this passage informs us that the couple were to 'be fruitful and multiply and fill the earth', and in this we find that one of the basic reasons for marriage is for the growth of humanity; i.e. having children. Genesis 2 fleshes out the story a little more. In 2:18 God claims that it is not good for man to be alone. God had already created Adam and the animals, but none of the animals provided a suitable relationship/partner for Adam, and so God saw fit to create a helper for man. So out of the side of man God formed woman (2:21-22), and Adam rejoiced over this good creation (2:23). In this we learn maybe the most basic reason for marriage, as it gets to the heart of the very reason for the creation of two genders- man and woman are to be companions to one another and fulfill a role that no other part of God's creation can. Immediately following Adam's rejoicing, the decree is made that "a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh" (2:24). A man and a woman are to share in a unity stronger than that of parent and child, they are to become a single, unified flesh or person. This of course is a profound but essential mystery, a husband and wife in great intimacy become one. In this oneness there is openness and no shame (2:25).
Unfortunately, it does not take long before this intimacy is broken. Genesis 3 records the fall of man, wherein Adam and Eve eat of the fruit of the tree of knowledge of good and evil, an action explicitly prohibited by God. This sin resulted in a loss of intimacy both between each other (3:7) and before God (3:10). Furthermore, as a result of the curses put upon them by God because of their disobedience, the woman would have pain in childbirth and she would desire to usurp her husband's authority (3:16). Man was in turn cursed with toil and struggle in his work (3:17). Because of sin the very reasons for and functions of marriage- intimacy, assistance, and procreation- were marred. However, God had in this sin graciously promised one from their line who would come and crush the serpent who drove a wedge in between man and woman (and God) in the first place (3:15).
The rest of Genesis traces the line that would come from this first union in anticipation of the serpent-crusher, and in this we see the role of marriage and the corruption of this institution. In Genesis 4:19 Lamech is the first man to take two wives and abrogate the one woman/one man pattern established in Eden. Much of the flood-inducing wickedness that God saw in men revolved around the improper sexual and marriage practices of the people (Gen. 6:1-7). Genesis 12:1-10 records Abram's unholy treatment of his own wife and the marriage union wherein he allowed another man to take his own wife, a sin which was later partially repeated (Gen. 20:1-18). Even Abimelech, King of Gerar, recognized the sin that it was to take another man's wife (Gen. 20:3-9). And Judah, the very man whose seed would bring the eschatological King (Gen. 49:10), was caught in sexual sin when he visited a prostitute that turned out to be his own daughter-in-law (Gen. 38).
This defilement of the institution of marriage soon became a picture of Israel's lack of faithfulness to God. After the incident of the golden calf and the renewing of the covenant, God told His people that He would drive the other nations from their midst lest they intermarry with the other nations and "whore after their gods" (Exod. 34:11-16). Not only is Israel's faithlessness pictured as sexual infidelity to God, but marriage is seen to profoundly impact one's worship to God.
Because of mans' tendency toward sexual immorality and marital infidelity, various laws were instituted. The ten commandments cry against both adultery and coveting another man's wife (Exod. 20:14, 17, Deut. 5:18, 21). Laws were administered for sexual immorality (Lev. 18), punishments against sexual immorality (Lev. 20:10-21), marrying captives (Deut. 21:10-14), laws for divorce which was tentatively allowed (Deut. 24:1-4), laws for marriage in the case of death of a spouse (Deut. 25:5-10), a test for adultery by the wife (Num. 5:11-31), and even laws prohibiting the king's collection of wives (Deut. 17:17). Leviticus 17:7 prohibits sacrifices to other gods, again using language of infidelity when describing idolatry as whoring.
Deuteronomy 31:16 predicts that the people will whore after other gods when they enter the promised land, and this is exactly what happens. Even the great king David commits adultery and corrupts the marriage union (2 Sam. 11), and Solomon collects for himself many wives which turn his heart from God (1 Kgs. 11:1-8). After the kingdom of Israel is split and taken into captivity, the people of God had intermarried with other nations and neglected their status as God's chosen and separate people through whom the serpent-crusher would come (Ezra 9-10, Neh. 13:23-27).
Wisdom
The wisdom literature has much to say about marriage. Psalm 106:39 again uses whoring language to describe Israel's infidelity to God. However, the emphasis shifts in the wisdom literature to the greatness of marital unions, and to warning against the corruption of this union. Song of Solomon is an extended love song that celebrates an intimate and blessed union between a man and a woman. Proverbs makes much of the blessing that is a good wife (Prov. 12:4, 18:22), finishing with a description of such a woman (Prov. 31:10-31). At the same time, Proverbs warns against either committing adultery and defiling the marriage union (Prov. 5-7), or uniting oneself to a woman who is more hurt than help (Prov. 19:13-14, 21:9, 27:15).
Prophets
The prophets greatly focus on the relationship between God and His people Israel and Judah, and draw extensively on the picture of marriage and marital infidelity to convict the people of their unfaithfulness to their covenant LORD. Jeremiah 2:20 depicts the people's worship of idols as playing the part of a whore, and verse 32 of that same passage likens the people who had forgotten their God as a bride who had forgotten her wedding attire. Jeremiah 3:1-10 plays on the same theme, accusing the people of whoring after other gods. One of the most painful passages in all of Scripture, Ezekiel 16 shows God's great anguish over unfaithful Judah. The LORD describes Himself as a loving husband who had spread his garment over his young bride, a picture of protection in marriage that is also seen in Ruth 3. But God's people had turned from their loving husband; Jerusalem was an adulterous bride. In fact, she was the greatest of all whores, for she had seen all the good gifts of her loving Husband and still willingly at her own cost played the whore and turned from God (Ezek. 16:34). God uses whoring as a picture of spiritual infidelity in Ezekiel 23, where the two whoring sisters Oholah and Oholibah represent Samaria and Jerusalem. Furthermore, the prophet Hosea is called by God to marry the prostitute Gomer as an earthly representation of the spiritual adultery of God's people (Hos. 1-4). Still, just as Hosea redeemed his whoring wife (Hos. 3), God promised to redeem Isreal His bride (Isa. 62:5). God would not abandon His bride, as He hates divorce (Mal. 2:13-16).
New Testament
Gospels
Jesus Himself has much to say about marriage. He forbids divorce except on the grounds of adultery (Matt. 5:31-32), and tells that a man and woman joined together in marriage are joined by God and should not be separated by men (Matt. 19:1-2, Mk. 10:1-12). Jesus tells us that not only is it a sin to commit adultery, but it is a sin to look at another woman lustfully and every measure should be taken to ensure this lust does not happen (Matt. 5:27-30). Jesus likens Himself to a bridegroom that has entered into the presence of his guests (Matt. 9:15, Mk. 2:19, Lk.5:34), and compares His second coming to a bridegroom coming to consummate marriage with a bride (Matt. 25:1-13). Even with this lofty view of marriage, Jesus claims that marriage is not paramount or permanent. When the Pharisees try to trick Jesus with a question about death, remarriage, and the eternal state, Jesus informs them that in the eternal state there will be no marriage (Matt. 22:23-33, Mk. 12:18-27, Lk. 20:27-40). Also, in Luke 20 Jesus tells us that those who allow marriage to hinder their devotion to God and anticipation of His arrival will have no part in eternal union with Him (Lk. 20:20, 24).
Epistles
Paul and the other writers of the epistles have even more to say about the institution of marriage. They regale against and warn against sexual immorality, claiming that the adulterers and sexually immoral will have no part in the eternal kingdom of God (1 Cor. 6:9, Eph. 5:5, 1 Thess: 4:3-8, Rev. 21:8, 22:15). Paul urges that marriage is a lifelong binding union (Rom. 7:2-3, 1 Cor. 7:10-24), and that marriage is the appropriate outlet for sexual inclination (1 Cor. 7:2-5). He admonishes men and women to flee sexual immorality (1 Cor. 6:12-20), because it is a sin that particularly defiles the church (1 Cor. 5). As the writer of Hebrews says, "Let marriage be held in honor among all, and let the marriage bed be undefiled..." (Heb. 13:4). If a man is to be a leader in a church, he is to uphold his own marriage in faithfulness (1 Tim. 3:2, 12, Tit. 1:6).
Husbands and wives are given instructions as to how they are to behave in marriage; husbands are to be caring, loving, and providing, while wives are to be respectful and submissive (Col. 3:18-19, 1 Pet. 3:1-7). 1 Corinthians 11:3 that these gender roles grow out of the very roles of the Triune God and His relationship to the church and even to Himself. As Christ is the head of the church and as God is the head of Christ, so man is the head of woman. Further in the same passage Paul appeals to gender in creation to make the same appeal, that man is the head of woman in marriage because woman was created for man (1 Cor. 11:8-10). This does not mean that man is to rule harshly, as men and women are dependent on another for life (1 Cor. 11:11-12). Paul expands upon the mystery of gender roles in marriage and their relation to God in Ephesians 5:22-33. Here Paul explicitly states that the wife is to respectfully submit to the husband (5:22), and the husband is to lay down his life for his wife just as Christ died for the church (5:25-29). Paul again appeals to creation ordinance, remarking amazingly that the one-flesh union of man and woman in marriage is a mystery, but it is a mystery that points to Christ's relationship to the church (Eph. 5:31-32). While marriage is an important institution, it is only a temporal one. It is a shadow, and the object of the shadow is the greater reality of Christ and His own bride- the church.
This is why Revelation depicts the end of all present things and the beginning of the eternal state with a marriage supper (Rev. 19:6-10). The groom is Jesus and His great Bride is the church. God will grant His people, though they are sinful, to be dressed in bright and pure linens. Here is the consummation of the Gospel, God has made His whorish, rebellious people clean and will live in perfect union with them forever, and the picture God uses to show this union is one of marriage. Revelation 21 shows that at the consummation of all things the church of Christ, will descend from heaven as the very dwelling place of God, adorned as a Bride prepared for the perfect union that man had rejected from the start (Rev. 21:2). This Bride is the wife of the Lamb, Jesus Christ (Rev. 21:9).
Theological Summary
God created man from the start to be in relationship- male and female He created them in His own image. The chief of these relations is the relationship man has with God, but even this was not enough in God's sight. He desired that man have two genders, a man and a woman, to share in a union that would be a reflection of God's own relationship within the Godhead, and even more so would depict the relationship that Christ has with the Church universal. Marriage is a God-given institution created for mutual help and service, companionship, procreation, sexual fulfillment, and sanctification. Even more than this, it is to point men and women to the greater reality of God and His Bride.
When sin entered the world, marriage was marred and perversions entered. Adultery, abuse, power struggles, pain, toil, coveting, disobedience, and sexual immorality put a wedge into the perfect union of man and woman. This was reflected in the actions of the Church through all time, as God's Bride has perpetually whored after other Gods. Still, God sent His Son Jesus Christ as the great Bridegroom to redeem His Bride. Jesus Christ laid down His own life for the redemption of the Church, and as such men are to lay down their lives for their wives, as their wives are to follow the leadership of their husbands as the Church is to submit to Christ's headship. At the end of time, God will finally and ultimately purify His Bride, and she will be wedded to Christ in the perfect union, the perfect union that Adam and Eve all too briefly foreshadowed. The marriage of man and woman is a temporal and blessed picture of God's redeeming love for His own Bride.
Thursday, March 17, 2011
Friday, March 11, 2011
A Biblical Theology of Water...
The theme of water runs rampant trough the biblical story. From Genesis to Revelation, water is foundational to the life of man, and often is presented as the very life of man. The Hebrew words for water (mayim- 580 occurrences) and sea (yam- 396 occurrences) are two of the most frequently used words in the Old Testament, and of course with Jesus doing much of his ministry around the Sea of Galilee and the Jordan there is much to comb through when surveying water in the Bible. With this study of the copious usage of water in the Bible, the goal is to determine the biblical-theological contribution of water, to see how it contributes to the redemptive narrative and how the authors of the Bible use the idea of water to communicate their message concerning God and His people.
Tracing Water Through the Bible
Because of the prevalence and necessity of water, it is a theme that not only is found in historical-geographical bodies and events but also is used frequently as a poetic and prophetic idea. Thus our work through the Scriptures will be organized via a traditional Protestant Canonical (LXX) framework. While a covenantal structure would certainly also provide an adequate framework, tracing the theme by history as well as literary genre (which the LXX affords) will allow us to clearly see how water is seen from both an historical and literary vantage point.
Old Testament
History
Water appears at the very beginning of the biblical story. In Genesis 1:2 it is told that the Spirit of God is hovering over the waters; immediately a connection is made between water and the Spirit. On the second day of creation, water was separated by an expanse, so there was water above the sky and water below on earth (1:6-8). On the third day, the water below was collected into seas by God, clearing out areas of dry land (1:9-10). On the fifth day, these waters were filled with sea creatures/animals, over which man was to have dominion (1:20). In the garden of Eden, in which man was in perfect relationship with God, a river flowed forth which split into the Gishon, Pihon, Tigris, and Euphrates (2:10-14). This was the state of creation before the fall, the river watered the garden that was the first temple.
Genesis 6 relates that after the fall, man grew so corrupt that God decided to wipe him from the earth in judgment (6:13,17), save for Noah and his family (6:18). Genesis 6-9 tell the story of how God rained down a flood of waters that crushed all men in judgment save for this chosen family, who with some animals were spared as a remnant for God. After the subsiding of the waters, God made a covenant with Noah that was a recapitulation of the command to Adam populate the earth (9:1), and the LORD promised that He would never judge the earth in the same manner (flood) ever again (9:11). God's plan of repopulating the earth with His chosen people was to come about through Israel's patriarchal figures. Interestingly enough, both Isaac and Jacob (Israel) met their wives via meetings at a well (Gen. 24, 29:1-14).
However, God's people Israel soon found themselves in Egyptian captivity, and a deliverer was needed. God provided such a deliverer in Moses, whose name means something akin to 'drawing out,' as he was drawn out of a river as a baby because Pharaoh was putting all of the Hebrew sons to death by casting them into the Nile (Exod. 1:22-2:10). Moses would go on to lead his people out of Egyptian captivity at the LORD's command by a series of plagues, the first of which was turning water of the Nile into blood, thus cutting off the life source of Egypt (Exod. 7:14-25). Eventually, the Israelites fled from Egypt and were being pursued by Pharaoh and his men, until they came to the Red Sea (or Sea of Reeds). God miraculously intervened by splitting the waters of the sea and allowing the Israelites to cross on dry land, and when the Egyptians followed the waters came crashing over them in judgment, thus allowing the Israelites to safely flee into the wilderness. However all was not well after the exodus. In the desert wilderness the Israelites quarreled (contended) with God and doubted His goodness, claiming that He had brought them out to of Egypt only to die of starvation and thirst. To this complaint God responded by making bitter waters sweet, and twice providing life-giving water flowing out of the rock that was struck by the hand of Moses, a man (Exod. 15:22-27, 17:1-7, Num. 20:1-13). Because of Moses' disobedience in the second incidence of striking the rock, he was to die before Israel entered the promised land (Num. 27:14).
While Moses was still alive, however, God used him to show Israel how they as sinners were to relate to their holy God, they would need to somehow be clean before them. Along with the giving of life, water is used as a cleansing agent in the Old Testament. Exodus 30 (v.17-21) and 40 (v. 7,12,30) tell that in the tent of meeting and the tabernacle there was a basin of water between the altar and the inner sanctuary so that the priests may cleanse themselves before entering into the presence of God. Levitical law repeatedly stated that for various cases, reasons, and ceremonies, unclean people were to be ritually cleansed by water if they were to be clean before their holy God (Lev. 1:9-13, 6:28, 8:6, 15:5-27, 16:23-28, Num. 19). Sometimes this water was even to be mixed with blood for purification from sin (Lev. 14:5-9, 48-53). Water could even be used to determine if one should fall under a curse, as in the law for determining if a woman was in adultery (Num. 5:16-28).
As Israel entered into the promised land, with the priests carrying the ark of the covenant, God once again dried a body of water (Jordan river) so that the Israelites could cross on dry land (Josh. 3-4). God did this so that His people would know that He was indeed with them (Josh. 3:10). While in the land, the Israelites fought many battles from surrounding nations, and if they were to survive they would need to be fought not by men but the LORD. God proved this point through Gideon, whom He instructed to only take 300 men into battle who lapped up water to drink (Judg. 7:1-9). Unfortunately the Israelites would not always be obedient to God as He established the kingdom in the land, as seen in even the great king David who lusted after Bathsheba bathing on the roof (2 Sam. 11:2). Because of disobedience God raised up prophets like Elisha, whose ministry began with parting the Jordan and healing the waters at Jericho, immediately following his reception of the spirit of his mentor Elijah's spirit (2 Kgs. 9-22). In 2 Kings 3 both judgment and blessing come through the same water, as the armies of Judah and Israel cry out for water. When the LORD blesses them with this water with pools for their armies (2 Kgs. 3:20), the opposing Moabites see it as blood, thinking that Judah and Israel had turned on each other. When the Moabites attempt to take the spoils from what they perceive to be two defeated foes, they themselves are defeated (3:21-24).
Wisdom Literature
The wisdom literature of the Old Testament very much reflects the positive and negative view of water in the Old Testament. On the one hand it is seen to give life and blessing in a dry desert land (Job 5:10, 8:11, 14:9, Ps. 1:3, 65:9, 69:15, Prov. 25:25), and is even symbolic in one place of sexual refreshment to be enjoyed or abstained from (Prov. 5:15-18, Song. 4:15). Wise living and understanding are seen in the Proverbs as akin to a fountain of life (Prov. 10:11, 13:14, 14:27, 16:22). Some Psalms use water to reflect on the good dealings of God, namely how He poured out life for them at Massah (Ps. 78:15, 105:41, 114:8), or His deliverance from the Egyptians (Ps. 66:6, 78:13, 106:7-9, 136:15), while others depict the psalmists desire for God like a thirst for water (Ps. 42:1, 63:1). God's own power is depicted with water imagery, as He is seen as being over many waters (Ps. 29:3, 93:4). On the other hand, water is also used to depict judgment and refining (Ps. 66:12, 69:15, 88:17), and the sea is seen as chaotic/unknown and a place of danger that is nonetheless under God's control (Ps. 65:5, 89:9, 104:25, 107:23-29). God may even use the waters to both bring blessing and cursing, namely as it is given and it is taken away (Ps. 107:33-38). A messianic Psalm tells us that the suffering servant will be poured out like water (Ps. 22:14).
Prophets
The prophets continue this language of pouring out. In Isaiah we read of a future day in which God will pour out water and blessing on His people (Isa. 27:3, 30:25, 58:11), in the day of redemption God will pour out life and water on dry Israel (Isa. 41:17-18). God will be with as they pass through the waters of judgment, and he will put a river in the desert for them (Isa. 43:1-2, 19). Most incredibly, Isaiah 44:3 tells us that God will pour out His Spirit upon Israel. Still there is in Isaiah speech of judgment that precedes blessing, and water, or lack thereof, is also used to symbolize this (Isa. 3:1, 50:2). Also, Isaiah prophesies that Babylon will be destroyed and left in pools of water (Isa. 14:23).
Jeremiah uses water to describe the life that comes from God, and the judgment that comes from rebelling against Him. The idolatry of the people is seen as the forsaking of the living water that comes from God for the stale, dirty water of broken cisterns (Jer. 2:13). For such idolatry God will give His people poisonous water that will in turn make their eyes water (Jer. 9:15-18). God on the throne is again seen as the source of living water in Jeremiah 17:12-13).
Ezekiel's use of water is variegated. Tyre, a seafaring city, will be laid low under water by the decree of God (Ezek. 26:15-21), and Jerusalem itself will eat and drink water with terror because of the impending judgment of God (Ezek. 4:26-27, 12:18-19). Continuing on the pouring out spoken of in Isaiah, Ezekiel shows that God's Spirit will be poured out on Israel (Ezek. 39:29), and when God does this He will cleanse His people with water, put a new spirit in them, and bring them back to the garden of Eden (Ezek. 36:25-35). In Ezekiel's vision of the new temple, God's voice breaks out loud like the sound of many waters (Ezek. 43:2). And just like in the garden of Eden, in this vision flowing from the temple itself is a river that goes ever deeper and deeper, bringing life even to the Dead Sea (Ezek. 47:1-12).
In the minor prophets we see again that God will pour out His Spirit (Joel 2:28-29), and that a fountain will come forth from the house of the LORD (Joel 3:18). Zechariah tells that a spirit of grace will be poured out when the man from the house of David is pierced (Zech. 12:10), and in that day a fountain will be opened up for the house of David for their impurity (Zech. 13:1). Still, water is also used to denote God's wrath (Hos. 5:10), and in Jonah in particular the waters are symbolic of death and the grave (Jon. 2), and the sea is chaotic (Jon. 1:4-15).
New Testament
Gospels and Acts
The gospels obviously feature water throughout, as Jesus called fishermen to be His disciples and did much of his ministry on/near the Sea of Galilee. First, however, was John's baptisms for repentance in the Jordan river, which were a forerunning of Jesus' ministry (Matt. 3:1-11, Mk. 1:4-11, Jn. 1:19-34). Jesus Himself was baptized in water by John, and when He did the Spirit descended upon Him in the fulfillment of OT prophecy (Matt. 3:16, Mk. 1:10, Jn. 1:32-33). This began Jesus' ministry as the one who would baptize with the Holy Spirit (Matt. 3:11, Lk. 3:16, Jn. 1:33). Jesus' first sign was turning water into wine at the wedding in Cana (Jn. 2:1-12), and like His patriarchs met a woman at a well, to whom He offered not a hand in marriage but eternal life- living water (Jn. 4:7-26). Jesus taught Nicodemus that one could not enter into the kingdom of God unless he was born of water and the Spirit (Jn. 3:1-15), and again we see the tie between water and the Spirit of God. Jesus shows His excellence by proving His control over the chaotic water in calming the sea (Matt. 8:23-27, Lk. 8:22-25), and not only walks on water but allows others to do the same (Matt. 14:22-33). Jesus heals a crippled man near water that itself was purported to heal (Jn. 5:29). Jesus makes the astounding claim that whoever thirsts can drink of Him, and for that person living water will flow from their heart, just as water flowed from Eden and from the temple in Ezekiel's vision, and John tells that this is speaking of the Spirit whom Jesus would send (Jn. 7:37-39). Even more astounding, Jesus demonstrates His understanding of washing with water by washing His disciples' feet (Jn. 13:1-20). And as Jesus died on the cross, He suffered the lack of water that the people of God had been complaining about from the days in the wilderness- "I thirst" (Jn. 19:28). After His death on the cross, Jesus' side was pierced and blood and water flowed (Jn. 19:34).
After resurrection and appearing to His disciples at the Sea of Galilee (Jn. 21:1-14), Jesus promised that He would baptize His disciples with the Holy Spirit (Acts 1:5). This is exactly what happens in Acts 2, wherein Peter announces the fulfillment of the Joel 2 prophecy of the pouring out of the Holy Spirit (Acts 2:17-18). Following this, various Jews and Gentiles are baptized with water by men and baptized with the Spirit by God, ushering them into the eternal family of God (Acts 8:34-39, 9:28, 10:44-48, 16:15-33, 19:1-7). All men are called upon to believe and be baptized with water for the cleansing of sin (Acts 22:16).
Epistles
Water is prominently displayed in the epistles via the rite of baptism, which symbolizes the Christian's association with Christ in his death, burial, and resurrection (Rom. 6:3-4, Col. 2:12). Here in this one act the dual purposes of water, judging/burial and cleansing/purifying, are readily seen, and the Christians are baptized through water into one Spirit and one God (1 Cor. 12:13, Eph. 4:5-6). God is responsible for the growth of this one body of people as He is the one who waters it (1 Cor. 3:7-8), and through His blood we are washed and cleansed and granted access into the holiest place (Heb. 10:19-22). Jesus' blood poured out like water gives us the Spirit of life (1 Jn. 5:6-8). Baptism in the Spirit saves us as Noah and his family was saved from the waters of judgment (1 Pet. 3:20-22), and just as this water once came down in judgment of the world fire will one day follow (2 Pet. 3:5-7). Just as Moses and the Israelites passed through water and drank life-giving water from the rock, so Christians are baptized and drink from the rock which is Christ (1 Cor. 10:1-4).
Revelation tells us of our great salvation by the hand of God Whose voice is loud like the sound of many waters (Rev. 1:15, 14:2, 19:6). Though the serpent would try to crush the people of God in a river (Rev. 12:15-17), God will secure life for those who wish it; He will give them the water of life without cost (Rev. 21:6, 22:17). In the end, all creation will be restored through judgment and cleansing, and there will be a symbolic return to the first temple, Eden. In the New Creation, the river of life shining like diamonds flows forth from the throne of God and the Lamb and waters the tree of life, giving eternal life to all of God' people forever (Rev. 22:1-2).
Biblical-Theological Summary
Clearly seen from this survey is the dual form of water to bring life and death, cleansing and judgment. God's blessing is often symbolized by the pouring out of life-giving water upon His people. Rivers of life flow from temples throughout the redemptive story; from the garden of Eden, from Ezekiel's temple, from the hearts of men, from the side of Jesus, and from the throne in the New Creation. Water flows from the rock in the desert and the rock of Christ, both of which bring life. The prophets tell of the pouring out of the Spirit that Jesus brings through His death and resurrection, after which He sends out the Spirit on all Christians, who are baptized in water and the Spirit. Throughout the prophets and the New Testament there is a close connection to water which brings life and the Holy Spirit Who is the guarantee of life. Just as men are saved by water, so are they judged. The vile men of Noah's time were crushed in the flood, Pharaoh and the Egyptians were swallowed up by the Red Sea, and God prophesied that He would destroy Tyre by water and would judge Babylon by making their land full of pools of water. In the end, God controls the waters just as He controls all creation, and Jesus does the same as the incarnate LORD. The waters are used by God to bring life, growth, cleansing, and prosperity in union with Him, or are used to bring utter destruction upon His enemies. The waters are God's tool in both salvation and judgment.
Tracing Water Through the Bible
Because of the prevalence and necessity of water, it is a theme that not only is found in historical-geographical bodies and events but also is used frequently as a poetic and prophetic idea. Thus our work through the Scriptures will be organized via a traditional Protestant Canonical (LXX) framework. While a covenantal structure would certainly also provide an adequate framework, tracing the theme by history as well as literary genre (which the LXX affords) will allow us to clearly see how water is seen from both an historical and literary vantage point.
Old Testament
History
Water appears at the very beginning of the biblical story. In Genesis 1:2 it is told that the Spirit of God is hovering over the waters; immediately a connection is made between water and the Spirit. On the second day of creation, water was separated by an expanse, so there was water above the sky and water below on earth (1:6-8). On the third day, the water below was collected into seas by God, clearing out areas of dry land (1:9-10). On the fifth day, these waters were filled with sea creatures/animals, over which man was to have dominion (1:20). In the garden of Eden, in which man was in perfect relationship with God, a river flowed forth which split into the Gishon, Pihon, Tigris, and Euphrates (2:10-14). This was the state of creation before the fall, the river watered the garden that was the first temple.
Genesis 6 relates that after the fall, man grew so corrupt that God decided to wipe him from the earth in judgment (6:13,17), save for Noah and his family (6:18). Genesis 6-9 tell the story of how God rained down a flood of waters that crushed all men in judgment save for this chosen family, who with some animals were spared as a remnant for God. After the subsiding of the waters, God made a covenant with Noah that was a recapitulation of the command to Adam populate the earth (9:1), and the LORD promised that He would never judge the earth in the same manner (flood) ever again (9:11). God's plan of repopulating the earth with His chosen people was to come about through Israel's patriarchal figures. Interestingly enough, both Isaac and Jacob (Israel) met their wives via meetings at a well (Gen. 24, 29:1-14).
However, God's people Israel soon found themselves in Egyptian captivity, and a deliverer was needed. God provided such a deliverer in Moses, whose name means something akin to 'drawing out,' as he was drawn out of a river as a baby because Pharaoh was putting all of the Hebrew sons to death by casting them into the Nile (Exod. 1:22-2:10). Moses would go on to lead his people out of Egyptian captivity at the LORD's command by a series of plagues, the first of which was turning water of the Nile into blood, thus cutting off the life source of Egypt (Exod. 7:14-25). Eventually, the Israelites fled from Egypt and were being pursued by Pharaoh and his men, until they came to the Red Sea (or Sea of Reeds). God miraculously intervened by splitting the waters of the sea and allowing the Israelites to cross on dry land, and when the Egyptians followed the waters came crashing over them in judgment, thus allowing the Israelites to safely flee into the wilderness. However all was not well after the exodus. In the desert wilderness the Israelites quarreled (contended) with God and doubted His goodness, claiming that He had brought them out to of Egypt only to die of starvation and thirst. To this complaint God responded by making bitter waters sweet, and twice providing life-giving water flowing out of the rock that was struck by the hand of Moses, a man (Exod. 15:22-27, 17:1-7, Num. 20:1-13). Because of Moses' disobedience in the second incidence of striking the rock, he was to die before Israel entered the promised land (Num. 27:14).
While Moses was still alive, however, God used him to show Israel how they as sinners were to relate to their holy God, they would need to somehow be clean before them. Along with the giving of life, water is used as a cleansing agent in the Old Testament. Exodus 30 (v.17-21) and 40 (v. 7,12,30) tell that in the tent of meeting and the tabernacle there was a basin of water between the altar and the inner sanctuary so that the priests may cleanse themselves before entering into the presence of God. Levitical law repeatedly stated that for various cases, reasons, and ceremonies, unclean people were to be ritually cleansed by water if they were to be clean before their holy God (Lev. 1:9-13, 6:28, 8:6, 15:5-27, 16:23-28, Num. 19). Sometimes this water was even to be mixed with blood for purification from sin (Lev. 14:5-9, 48-53). Water could even be used to determine if one should fall under a curse, as in the law for determining if a woman was in adultery (Num. 5:16-28).
As Israel entered into the promised land, with the priests carrying the ark of the covenant, God once again dried a body of water (Jordan river) so that the Israelites could cross on dry land (Josh. 3-4). God did this so that His people would know that He was indeed with them (Josh. 3:10). While in the land, the Israelites fought many battles from surrounding nations, and if they were to survive they would need to be fought not by men but the LORD. God proved this point through Gideon, whom He instructed to only take 300 men into battle who lapped up water to drink (Judg. 7:1-9). Unfortunately the Israelites would not always be obedient to God as He established the kingdom in the land, as seen in even the great king David who lusted after Bathsheba bathing on the roof (2 Sam. 11:2). Because of disobedience God raised up prophets like Elisha, whose ministry began with parting the Jordan and healing the waters at Jericho, immediately following his reception of the spirit of his mentor Elijah's spirit (2 Kgs. 9-22). In 2 Kings 3 both judgment and blessing come through the same water, as the armies of Judah and Israel cry out for water. When the LORD blesses them with this water with pools for their armies (2 Kgs. 3:20), the opposing Moabites see it as blood, thinking that Judah and Israel had turned on each other. When the Moabites attempt to take the spoils from what they perceive to be two defeated foes, they themselves are defeated (3:21-24).
Wisdom Literature
The wisdom literature of the Old Testament very much reflects the positive and negative view of water in the Old Testament. On the one hand it is seen to give life and blessing in a dry desert land (Job 5:10, 8:11, 14:9, Ps. 1:3, 65:9, 69:15, Prov. 25:25), and is even symbolic in one place of sexual refreshment to be enjoyed or abstained from (Prov. 5:15-18, Song. 4:15). Wise living and understanding are seen in the Proverbs as akin to a fountain of life (Prov. 10:11, 13:14, 14:27, 16:22). Some Psalms use water to reflect on the good dealings of God, namely how He poured out life for them at Massah (Ps. 78:15, 105:41, 114:8), or His deliverance from the Egyptians (Ps. 66:6, 78:13, 106:7-9, 136:15), while others depict the psalmists desire for God like a thirst for water (Ps. 42:1, 63:1). God's own power is depicted with water imagery, as He is seen as being over many waters (Ps. 29:3, 93:4). On the other hand, water is also used to depict judgment and refining (Ps. 66:12, 69:15, 88:17), and the sea is seen as chaotic/unknown and a place of danger that is nonetheless under God's control (Ps. 65:5, 89:9, 104:25, 107:23-29). God may even use the waters to both bring blessing and cursing, namely as it is given and it is taken away (Ps. 107:33-38). A messianic Psalm tells us that the suffering servant will be poured out like water (Ps. 22:14).
Prophets
The prophets continue this language of pouring out. In Isaiah we read of a future day in which God will pour out water and blessing on His people (Isa. 27:3, 30:25, 58:11), in the day of redemption God will pour out life and water on dry Israel (Isa. 41:17-18). God will be with as they pass through the waters of judgment, and he will put a river in the desert for them (Isa. 43:1-2, 19). Most incredibly, Isaiah 44:3 tells us that God will pour out His Spirit upon Israel. Still there is in Isaiah speech of judgment that precedes blessing, and water, or lack thereof, is also used to symbolize this (Isa. 3:1, 50:2). Also, Isaiah prophesies that Babylon will be destroyed and left in pools of water (Isa. 14:23).
Jeremiah uses water to describe the life that comes from God, and the judgment that comes from rebelling against Him. The idolatry of the people is seen as the forsaking of the living water that comes from God for the stale, dirty water of broken cisterns (Jer. 2:13). For such idolatry God will give His people poisonous water that will in turn make their eyes water (Jer. 9:15-18). God on the throne is again seen as the source of living water in Jeremiah 17:12-13).
Ezekiel's use of water is variegated. Tyre, a seafaring city, will be laid low under water by the decree of God (Ezek. 26:15-21), and Jerusalem itself will eat and drink water with terror because of the impending judgment of God (Ezek. 4:26-27, 12:18-19). Continuing on the pouring out spoken of in Isaiah, Ezekiel shows that God's Spirit will be poured out on Israel (Ezek. 39:29), and when God does this He will cleanse His people with water, put a new spirit in them, and bring them back to the garden of Eden (Ezek. 36:25-35). In Ezekiel's vision of the new temple, God's voice breaks out loud like the sound of many waters (Ezek. 43:2). And just like in the garden of Eden, in this vision flowing from the temple itself is a river that goes ever deeper and deeper, bringing life even to the Dead Sea (Ezek. 47:1-12).
In the minor prophets we see again that God will pour out His Spirit (Joel 2:28-29), and that a fountain will come forth from the house of the LORD (Joel 3:18). Zechariah tells that a spirit of grace will be poured out when the man from the house of David is pierced (Zech. 12:10), and in that day a fountain will be opened up for the house of David for their impurity (Zech. 13:1). Still, water is also used to denote God's wrath (Hos. 5:10), and in Jonah in particular the waters are symbolic of death and the grave (Jon. 2), and the sea is chaotic (Jon. 1:4-15).
New Testament
Gospels and Acts
The gospels obviously feature water throughout, as Jesus called fishermen to be His disciples and did much of his ministry on/near the Sea of Galilee. First, however, was John's baptisms for repentance in the Jordan river, which were a forerunning of Jesus' ministry (Matt. 3:1-11, Mk. 1:4-11, Jn. 1:19-34). Jesus Himself was baptized in water by John, and when He did the Spirit descended upon Him in the fulfillment of OT prophecy (Matt. 3:16, Mk. 1:10, Jn. 1:32-33). This began Jesus' ministry as the one who would baptize with the Holy Spirit (Matt. 3:11, Lk. 3:16, Jn. 1:33). Jesus' first sign was turning water into wine at the wedding in Cana (Jn. 2:1-12), and like His patriarchs met a woman at a well, to whom He offered not a hand in marriage but eternal life- living water (Jn. 4:7-26). Jesus taught Nicodemus that one could not enter into the kingdom of God unless he was born of water and the Spirit (Jn. 3:1-15), and again we see the tie between water and the Spirit of God. Jesus shows His excellence by proving His control over the chaotic water in calming the sea (Matt. 8:23-27, Lk. 8:22-25), and not only walks on water but allows others to do the same (Matt. 14:22-33). Jesus heals a crippled man near water that itself was purported to heal (Jn. 5:29). Jesus makes the astounding claim that whoever thirsts can drink of Him, and for that person living water will flow from their heart, just as water flowed from Eden and from the temple in Ezekiel's vision, and John tells that this is speaking of the Spirit whom Jesus would send (Jn. 7:37-39). Even more astounding, Jesus demonstrates His understanding of washing with water by washing His disciples' feet (Jn. 13:1-20). And as Jesus died on the cross, He suffered the lack of water that the people of God had been complaining about from the days in the wilderness- "I thirst" (Jn. 19:28). After His death on the cross, Jesus' side was pierced and blood and water flowed (Jn. 19:34).
After resurrection and appearing to His disciples at the Sea of Galilee (Jn. 21:1-14), Jesus promised that He would baptize His disciples with the Holy Spirit (Acts 1:5). This is exactly what happens in Acts 2, wherein Peter announces the fulfillment of the Joel 2 prophecy of the pouring out of the Holy Spirit (Acts 2:17-18). Following this, various Jews and Gentiles are baptized with water by men and baptized with the Spirit by God, ushering them into the eternal family of God (Acts 8:34-39, 9:28, 10:44-48, 16:15-33, 19:1-7). All men are called upon to believe and be baptized with water for the cleansing of sin (Acts 22:16).
Epistles
Water is prominently displayed in the epistles via the rite of baptism, which symbolizes the Christian's association with Christ in his death, burial, and resurrection (Rom. 6:3-4, Col. 2:12). Here in this one act the dual purposes of water, judging/burial and cleansing/purifying, are readily seen, and the Christians are baptized through water into one Spirit and one God (1 Cor. 12:13, Eph. 4:5-6). God is responsible for the growth of this one body of people as He is the one who waters it (1 Cor. 3:7-8), and through His blood we are washed and cleansed and granted access into the holiest place (Heb. 10:19-22). Jesus' blood poured out like water gives us the Spirit of life (1 Jn. 5:6-8). Baptism in the Spirit saves us as Noah and his family was saved from the waters of judgment (1 Pet. 3:20-22), and just as this water once came down in judgment of the world fire will one day follow (2 Pet. 3:5-7). Just as Moses and the Israelites passed through water and drank life-giving water from the rock, so Christians are baptized and drink from the rock which is Christ (1 Cor. 10:1-4).
Revelation tells us of our great salvation by the hand of God Whose voice is loud like the sound of many waters (Rev. 1:15, 14:2, 19:6). Though the serpent would try to crush the people of God in a river (Rev. 12:15-17), God will secure life for those who wish it; He will give them the water of life without cost (Rev. 21:6, 22:17). In the end, all creation will be restored through judgment and cleansing, and there will be a symbolic return to the first temple, Eden. In the New Creation, the river of life shining like diamonds flows forth from the throne of God and the Lamb and waters the tree of life, giving eternal life to all of God' people forever (Rev. 22:1-2).
Biblical-Theological Summary
Clearly seen from this survey is the dual form of water to bring life and death, cleansing and judgment. God's blessing is often symbolized by the pouring out of life-giving water upon His people. Rivers of life flow from temples throughout the redemptive story; from the garden of Eden, from Ezekiel's temple, from the hearts of men, from the side of Jesus, and from the throne in the New Creation. Water flows from the rock in the desert and the rock of Christ, both of which bring life. The prophets tell of the pouring out of the Spirit that Jesus brings through His death and resurrection, after which He sends out the Spirit on all Christians, who are baptized in water and the Spirit. Throughout the prophets and the New Testament there is a close connection to water which brings life and the Holy Spirit Who is the guarantee of life. Just as men are saved by water, so are they judged. The vile men of Noah's time were crushed in the flood, Pharaoh and the Egyptians were swallowed up by the Red Sea, and God prophesied that He would destroy Tyre by water and would judge Babylon by making their land full of pools of water. In the end, God controls the waters just as He controls all creation, and Jesus does the same as the incarnate LORD. The waters are used by God to bring life, growth, cleansing, and prosperity in union with Him, or are used to bring utter destruction upon His enemies. The waters are God's tool in both salvation and judgment.
Saturday, January 29, 2011
The Return of the Blog!...
I haven't posted in a long while, and for a couple reasons. Reason the first; time. Like most of us, I don't have a ton of it. Reason the second; apathy. Yours and mostly mine. I just don't care about my life's events enough to incessantly write about them. I don't find them to be too interesting, and I don't imagine anyone is clamoring to hear about them.
That said I just had a little moment I had to share; one of those rare times where you can feel the presence of God briefly break in to the mundane and overwhelm you. If you don't know what I'm talking about, I urge you become a follower of Christ and hold on. Anyway I was just sitting here in my apartment working on a sermon on Exodus 17, laughing to myself about a text message conversation with Jason Pancheau, thinking a little bit about a particular girl in Minnesota, reflecting on a Jerry Bridges quote, and listening to 'Treasure' by Flyleaf. All this created in me a moment of lucidity for which I had to praise God. I don't do that often. Unfortunately I'm not that pious or holy. But for this brief time it was definitely appreciated.
That said I just had a little moment I had to share; one of those rare times where you can feel the presence of God briefly break in to the mundane and overwhelm you. If you don't know what I'm talking about, I urge you become a follower of Christ and hold on. Anyway I was just sitting here in my apartment working on a sermon on Exodus 17, laughing to myself about a text message conversation with Jason Pancheau, thinking a little bit about a particular girl in Minnesota, reflecting on a Jerry Bridges quote, and listening to 'Treasure' by Flyleaf. All this created in me a moment of lucidity for which I had to praise God. I don't do that often. Unfortunately I'm not that pious or holy. But for this brief time it was definitely appreciated.
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