Jesus the Bridegroom

Jesus the Bridegroom:
The Greatest Love Story Ever Told
Brant Pitre
(Image, 2014)

The story of salvation history, as told in the Bible and the other sources, often uses the images, symbols and language of the Jewish wedding, hence the title of this book.  As he does in Jesus and the Jewish Roots of the Eucharist, Pitre bases his exploration on the Bible as well as non-Biblical Jewish sources, taking us beyond just knowing that there is the wedding supper of the Lamb.

What struck me most about the book were all the connections among different parts of the Bible and the marriage-related interpretations.

From the Old Testament – God as Bridegroom
The Covenant on Mount Sinai

What happened Wedding references
God made His covenant with the twelve tribes of Israel, who received the Ten Commandments and offered their bloody sacrifice in worship.  Moses threw the blood on the altar (representing God) and the elders (representing the people), and this new relationship was marked with a “heavenly banquet”.


In later times, prophets sometimes referred to this momentous covenant in marriage-like terms.  For example:

“Thus says the LORD, ‘I remember the devotion of your youth, your love as a bride, how you followed me in the wilderness, in a land not sown.’”
(Jeremiah 2:1-2)

Then came the golden calf episode, when Israel’s idolatry broke the covenant. Prophets would later speak of this in adultery-like terms, such as in:

“You also took your fair jewels of my gold and of my silver, which I had given you, and made for yourself images of men, and with them played the harlot… Were your harlotries so small a matter that you slaughtered my children and delivered them up as an offering by fire to them?” (Ezekiel 16:15-21)

God, as we know, will not rest till He brings His people back and promises a new covenant. This future covenant is also referred to in marriage-like terms, such as in: “… you will call me, ‘My husband,’ and no longer will you call me, ‘My Baal.’… And I will make for you a covenant on that day…. And I will betroth you to me for ever; I will betroth you to me in righteousness and in justice, in steadfast love and in mercy.
(Hosea 2:16-19)

Song of Songs: the future wedding
Pitre lists examples of references to God in other books that distinctly match the bridegroom of the Song of Songs and references to Israel, as represented by Jerusalem and the Temple, that match the bride.

Here are a couple of examples:

Other books Song of Songs
I will take you for my people, and I will be your God. (Exodus 6:7, cf. Leviticus 26:12) I am my beloved’s, and my beloved is mine.(Song of Songs 6:3)
In front of the house [Solomon] made… chains like a necklace and put them on the tops of the pillars; and he made a hundred pomegranates and put them on the chains.(2 Chronicles 3:15-16) Your shoots are an orchard of pomegranates with all choicest fruits.
(Song of Songs 4:13)

New Testament – Jesus as the promised Bridegroom
John the Baptist
John the Baptist’s announcement of the Messiah’s coming has wedding overtones.

Prophecy John the Baptist Significance
“… there shall be heard again the voice of mirth and the voice of joy, the voice of the bridegroom and the voice of the bride, the voices of those who sing, as they bring thank offerings to the house of the LORD.”
(Jeremiah 33:11)
“… I am not the Messiah, but I am the one who has been sent before him.  He who has the bride is the bridegroom.  The friend of the bridegroom, who stands and hears him, rejoices with joy because of the voice of the bridegroom.” (John 3:28-29)


John, the “friend of the bridegroom”, plays a role like that of the best man, which was an actual role in the Jewish wedding celebrations.  His job was to “lead the bride to the bridegroom when the time for the wedding has come”.

So, here comes Jesus the Bridegroom.

The Wedding at Cana
There are prophecies referring to wine – missing and present – at a wedding banquet, as in:

Other books Wedding at Cana
“No more do they drink wine with singing…. There is an outcry in the streets for lack of wine; all joy has reached its eventide; the gladness of the earth is banished.”
(Isaiah 24:9, 11)
“They have no wine.” (John 2:3)
“… the Messiah will begin to be revealed.  And on one vine will be a thousand branches, and one branch will produce a thousand clusters, and one cluster will produce a thousand grapes, and one grape will produce a liter of wine.”
(2 Baruch 29:1-2)
Jesus turns “six stone jars… each holding twenty or thirty gallons” of water in to wine. (John 2:6)

When the wedding in Cana is juxtaposed with the Last Supper, we can understand that Jesus is not saying (rudely) to Mary, “Don’t bother me about this kind of thing now!” but: “It is not time yet for me to provide the wine of the banquet of YHWH.  I will provide that supernatural wine, but only at the hour of my passion and death.”  Instead, He performs the miracle, a “sign that points forward to the hour of his passion.”

The Samaritan Woman at the Well
This was for me a most enlightening chapter.

Some Old Testament well scenes echo the the story of Jesus and the Samaritan woman.

Abraham’s servant met Issac’s future wife Rebekah at a well (Genesis 24:15, 15-16) Marriage formula that the Jewish audience would have recognised:

Male Foreigner + Woman + Well = Betrothal


Jacob met Rachel at the well
(Genesis 29:9-10)
Moses met his future wife at a well
(Exodus 2:15-17, 21)

Now for the significance of the Samaritan woman story.

What happens Significance
Jesus requests for a drink. (John 4:7) “I thirst.” (John 19:28)
She is non-Jew and it is “not customary (or acceptable)” for a Jew to talk to her. But Jesus talks to her, a sign that God is now not only going to “wed himself” to the Jews but also non-Jews.
They talk about her six men and she admits “I have no husband.” (John 4:17)

The Samaritan people called their male gods “Baal”, the Canaanite word for “husband” or “lord”. Evidence shows they had five male gods and the Jewish historian Josephus also notes five Samaritan cults.  Apart from these gods, they also worshipped YHWH the God of Israel (their sixth “Baal”).

“… he whom you now have is not your husband” (John 4:18) indicates that the Samaritan people do not have YHWH as a “true husband” because their worship of Him “has been tainted by the influence of the worship of false Gods and because they are in schism with the Jewish people.”


Jesus reveals Himself as the Messiah, and the woman goes off to tell her people about Him, and they “believed in him”.
(John 4:25-26, 28-30)This series of actions parallels the stories of Zipporah and sisters going home to their pagan father before Moses stays with them and marries her (Exodus 2:19-21), and Rachel going home to her father and family before Jacob goes there (Genesis 29:12).
As a result of the woman’s encounter with Jesus and her going off to tell herpeople about Him, the Samaritan people are “betrothed” to the true God.


Jesus offers the Samaritan woman the gift of “living water”.

This recalls the Jewish belief about the “miraculous living water” of Jacob’s well, the “living water” that is mixed with ashes for the sacrificial sin offering (then sprinkled as “cleansing sacrificial water” using “hyssop”, no less), and the Jewish bride’s pre-wedding ritual bath.

Jesus gives this living water with His death on the cross and cleanses God’s people (the bride) of impurity.

Coming after various texts referring to baptism, the scene at Jacob’s well is also linked with this idea of cleansing by water.


The Crucifixion – the wedding day arrives

What happens Wedding references
Early in His public ministry, Jesus identifies Himself as the bridegroom:

“Can the sons of the bridechamber fast while the bridegroom is with them?
(Mark 2:12-20)


During the Jewish wedding preparation, the “best man” (= John the Baptist) and the “sons of the bridechamber” (= disciples) are on hand to help the bridegroom (= Jesus).

Jewish sources indicate that the bridechamber was decorated in a way similar to how the Tabernacle was decorated, “Blue, and purple, and scarlet, and fine linen” (Exodus 25:4).

On the day of his crucifixion, Jesus wears a “seamless garment” and a crown of thorns.


The Jewish bridegroom wears a crown-like ornament, as in: “the crown with which his mother crowned him on the day of his wedding” (Song of Solomon 3:11).

He is also dressed in attire like a priest’s garment, which “shall have in it an opening for the head, with a woven binding around the opening… that it may not be torn.” (Exodus 28:31-32)

Blood and water flow from Jesus’ side, so at His death, His bride, the Church, comes to be. This recalls how Eve was created from Adam’s side, after he was in a “deep sleep” (Genesis 2:21-22).

The Bridegroom shall come again

Jesus as the Bridegroom Wedding references
Jesus tells His disciples that He is going to “prepare a place” for them in His “Father’s house” (John 14:2-3) The Jewish bridegroom prepares the home for his bride before taking her there.
He will come for us at an unknown time. In the parable of the wise and foolish maidens, the bridegroom arrives unexpectedly at midnight and the five wise ones are taken in for the marriage feast.

Significance for our lives
In our different states of life, each of us is called to be a “living icon” of Jesus.  Celibate and consecrated persons strive for “configuration to Christ”.  Married couples model their relationship on the love of Christ and His Church.  Husbands are to be self-sacrificial in a Christ-like way, while wives are “under the mission” (as in sub-missio, in Latin) of this love, just like the Church in relation to Christ. In this way, marriage will lead to the “sanctification and salvation” of both husband and wife.

There are many other cross references and explanations so you will have to read the book for a fuller understanding of the concept of Jesus as the Bridegroom!

There are Easter verses (not included in this version, though) for Glory in the Cross  and the last one goes:
God has wed creation on the tree of hope where the darkness becomes our light.
Let us join in the dance of heaven and earth, give thanks for the goodness of God.
Let us ever glory in the cross of Christ and the triumph of God’s great love.



Jesus and the Jewish Roots of the Eucharist


Jesus and the Jewish Roots of the Eucharist
by Brant Pitre
(Doubleday, 2011)

 A fascinating read!

Pitre draws on material from the different sources in ways that we may not have heard the Eucharist explained before.  His study situates Jesus’ life and teaching within the Jewish culture of His day and this gives us a fuller understanding of the meaning of His words and actions.

His sources are the Old and New Testaments, writings of the Church Fathers, as well as Jewish writings not found in the Scriptures – the Dead Sea Scrolls, the works of the historian Josephus, the Mishnah, the Targums, the Babylonian Talmud and the Midrashim.

The Messiah whom the Jews were waiting for
We are often told that the Jews were expecting a Messiah who would liberate them from the Roman occupation – a political-military sort of leader.

Pitre says that indeed, there were Jews who just wanted to be free of the Romans. From the Old Testament and other Jewish sources, however, he shows that beyond this, the expectation was for a “new Moses” (Deut 18:15-18) who would lead Israel in a “new exodus”. They were expecting a prophet and a “miracle worker” who would provide new manna, one who would bring them into a new Covenant (e.g. Jer 31:31-33), a new Temple (e.g. Mic 4:1-2) and a new Promised Land (e.g. 2 Sam 7:10), which he points out would not have referred to the territory of Israel since they were already living there at the time.

Many Jews who heard Jesus’ teaching were drawn to Him and what He was offering and, Pitre argues, recognised in Him the signs of the Messiah. However, the idea of eating His flesh and drinking His blood was a hindrance as it was understood to be “directly against” what was taught in the Scriptures.

How the Jews understood “bread”
Manna was seen as “bread from heaven” (Ex 16:4-5, 11-15; God also rained down “flesh” from heaven) and “bread of angels” (e.g. Ps 78:23-25, 29), and the “eternal bread in the heavenly temple” (various Jewish sources). The miraculous bread was one of the holy items to be kept in the Holy of Holies.

Bread of the Presence
The Tabernacle was the centre of worship, the “visible sign of the invisible heavenly place of God”, and in it, Moses was instructed to keep: the Ark of the Covenant, the gold Lampstand (Menorah) and the golden table of the Bread of the Presence, which was also called the Bread of the Face of God, recalling when Moses, Aaron and the other leaders ate on the mountain and saw the Face of God (Ex 24:9-11).

Every Sabbath, the priests were to offer the holy Bread in the Temple. It was a sign of the “everlasting Covenant” (Lev 24:5-7) and was also a sacrificial offering (Ezek 41:21-22). When the Bread of the Presence was in the Tabernacle, the Menorah was to be kept burning (Lev 24:1-4) and when the priests took the golden table out of the Tabernacle, it was to be veiled (Num 4:1-5).

During the holy festivals which the Jews celebrated in Jerusalem, the priests would display and lift up the holy Bread, saying “Behold, God’s love for you.”

Jesus’ Bread of Life discourse (John 6:35-58)
Jesus’ teaching on the Bread of Life:

  • comes after the miraculous feeding of the five thousand;
  • is spoken in connection with the manna of Moses’ time – He begins by addressing the Jews’ question about what sign He was going to perform, after they stated that their ancestors were given “bread from heaven”.

Jesus then explained that He is the bread of life and they had to eat His flesh and drink His blood: “This is the bread which came down from heaven, not such as the fathers ate and died; he who eats this bread will live for ever.” (Jn 6:58)

In response, the Jews said, “this is a hard saying”. Pitre argues that it was not because they did not understand what Jesus was saying; they did understand but could not accept it and “murmured”, just like the Israelites “murmured” about the manna. He compares this with other instances when Jesus explains what He said when people did not understand Him, such as the meaning of parables or about the leaven of the Pharisees and Sadducees (Mt 16:5-12). However, in this situation, He did not have to explain it to them.

This is also the only instance in the Gospels when disciples left Him because of His teaching. He let them go.

Corpus Christi

The Last Supper as a new Passover
Technically, there are points where Jesus’ last Passover with the twelve looks like the standard Passover – it was celebrated at night (after the time of the sacrifice of the lambs) in Jerusalem, having the unleavened bread and wine that other Jews would also have, with Jesus their leader presiding over the meal as a father would in the family Passover meal, and with the hymns of the Passover.

The annual Passover then required: the sacrifice of unblemished lambs by the Levitical priests in the Temple in Jerusalem (in the 1st century A.D. the lambs were skewered “in a manner which resembled crucifixion”), pouring of the blood of the lambs (collected in containers during the sacrifice) by the priests, then eating the flesh of the lamb in the family meal during which the father would explain the significance of the Passover and of eating the flesh of the lamb (it was never a “symbol” that was eaten but the actual flesh of the lamb).

We know that Jesus instituted a “new Passover”.

What exactly was “new” in Jesus’ Passover?

  • He spoke about the bread and wine as His Body and Blood instead of explaining the flesh of the lamb.
  • He was the unblemished Paschal Lamb, Whose Body and Blood were offered in sacrifice.
  • He spoke of a new Covenant instead of recalling the Covenant of Moses.
  • He told His apostles to “do this in remembrance of Me” (1 Cor 11:25), thus instructing them to keep His memorial and also handing over to them the duty of the Temple priests.

The cups of wine
During the Passover meal, four cups of wine were mixed: the first cup (sanctification) accompanied the introductory rites; the second cup (proclamation) was followed by the proclamation of Scripture; the third cup (blessing) started the actual meal; the fourth cup (praise) accompanied the concluding rites and the singing of the rest of the Hallel Psalms. The Passover meal was completed when this fourth cup was drunk.

Pitre suggests that Jesus and His disciples did not finish the Passover meal as they went out after singing the hymns but before finishing the final cup of wine. It was only when His sacrifice was “complete” and His blood “poured out like that of the Passover lambs” that Jesus drank the final cup (Jn 19:23-30). Thus, the “new Passover” concluded with His Passion and Death.

How does the Eucharist reflect all this?
For the Jews, a proper sacrifice requires a priest, an offering and a liturgy. All of these are embodied in Jesus and this is exactly what the Eucharist “makes present” for us – it is the memorial of Jesus’ words and actions in the Last Supper and His sacrifice on the Cross.

A re-look at a couple of familiar passages, in relation to Jesus the Bread of Life
The Our Father
Pitre discusses the line “Give us this day our daily bread”. Why the repetition – “this day” and “daily”? Was Jesus asking us to pray for “ordinary food and drink” (when He also teaches us not to worry about food but instead “seek first the kingdom of heaven”)? How does this line fall in place with the other petitions of the prayer, which are “focused on things spiritual”?

The Greek word that has been translated into “daily” is “epiousios” but there is no way now to know if it was a literal translation of the original Hebrew or Aramaic, and its use in the Gospels is the first known use of the word! There are some possible meanings, such as “for the coming day”, “for existence” [making it something like “bread for sustenance”, which is found in some translations], or it could also mean “supernatural” (“on, upon or above” + “being, substance, nature”). The Latin Vulgate done by St. Jerome renders the line as “Give us this day our supersubstantial bread” (Mt 6:11).

 [I read elsewhere that this Greek word is “obscure” and has been translated in different ways. A number of the early Church Fathers did see this line as referring to the Eucharist. The Douay-Rheims Bible also uses the word “supersubstantial”.]

The Disciples on the Road to Emmaus
Most of us would know that the two disciples realised it was Jesus when they recognised the pattern of Jesus’ “breaking of the bread” – He took the bread, blessed it, broke it and gave it to them. Pitre points out a detail that I have overlooked all this time – that Jesus did this after they invited Him to “stay” with them.

Luke writes:
He appeared to be going further, but they constrained him, saying, “Stay with us, for it is toward evening and the day is now far spent.” So he went in to stay with them. (Lk 24:28-29)

The breaking of bread was His response to the invitation to “stay with us”.

That is such an interesting way to look at this passage and we all thought we knew it inside out, right?


Pitre reminds us that the “Old Testament prefigurations (types) are never greater than their New Testament fulfilments.” Jesus is greater than the Old Testament Temple of God; He is the “very presence of God”, the Lord of the Sabbath Who is greater than the Sabbath. He is the Bread of Life that is greater than the manna and the Bread of the Presence.

The book fittingly ends with Jesus’ words: “I am with you always, even to the end of time.” (Mt 28:20)

♫ What else should I be listening to but Panis Angelicus

[what’s in the square brackets are things I added]; the rest of the content is summarised from the book




The Jewish Roots of Catholicism


The Jewish Roots of Catholicism
presented by Bob Fishman

 This DVD series is a compilation of presentations by Bob Fishman. There are three episodes:

  1. Judaism 101
  2. Chanukah (Hanukkah, Festival of Lights or Feast of Dedication – commemorating the re-dedication of the Temple after what the Jews went through as recounted in 1 Maccabees 1-5)
  3. The High Holy Days (Rosh Hashanah – Day of Awe & Yom Kippur – Day of Atonement).

Apart from occasionally being reminded of how Jesus was a practising Jew, the idea of “Jesus and Judaism” hardly crosses my mind. Hence, I found the content enlightening.

Overall, what I learnt from watching this series was that there are so many beliefs and ideas that we hold dear as “Christian/Catholic” but they originated in the time of Abraham, Isaac and Jacob because our God is the God of Abraham, Isaac and Jacob. Thus, we could say that the richness of Catholicism partly grew out of the richness of Judaism.

 Some links between Judaism and Catholicism
The sensory nature of the practice of Judaism partly explains our tactile and sensory elements, such as in the use of sacred vessels and vestments, prayer/worship postures, symbols such as light and images, etc. When Jews pray, they put on the tallis (prayer shawl). Their priests have specific meticulous preparations for their temple duties. All these are to remind them that they are dedicating their time to God. Similarly, when we make the sign of the cross, or when priests vest themselves for Mass and so on, we are also reminded that we are coming away from our mundane world to a holy time with God.

I did not know that the concept of “liturgy” is also important in Judaism. For example, they have a “liturgical year” and they have “liturgical” music. Different music is used for different parts of the Jewish service and for different occasions. Where we see in the psalms words like “for the choirmaster” (I always wondered about that!) and certain instruments or days specified, these are like instructions for how and when the psalm is to be used. In a similar way, we have different types of music for the Mass Ordinaries and different parts of the Mass, as well as for different occasions.

Some interesting explanations
Tashlikh is the symbolic “casting off” of sins and is part of the Rosh Hashanah service. The ancient practice was to break off pieces of bread, symbolising the person’s sins, and “cast” them into the sea. The “sins” were “taken away” by the fish eating the bread and this symbolises God forgiving our sins. Fishman relates this to instances of Jesus using the language of Judaism, such as in “cast your cares on me” and “I am the living bread”. Also, he sees the waters in which our sins are taken away as the ocean of God’s “divine mercy”.

In explaining the Jewish practice of visiting their ancestors’ graves and asking them for help (that’s like the precursor of the concept of the intercession of the saints), he uses an interesting baseball analogy to explain the communion of saints. Many Americans grow up playing baseball and they will all get to a certain level in the game. The greats are inducted into the Hall of Fame.  Saints, he says, are the ones who have made it to our hall of fame. Their images are reminders of the qualities that got them there, just as the images and statistics of the baseball Hall of Famers remind people of their greatness.


Finally, there is the symbolism of light, which is also important to the Jews. For example, during the preparation for Yom Kippur, they light a Yahrzeit candle to remember someone who has died. The candle represents how that person shone his or her “light” while living on earth. The important reflection question for us is – “How will you share your light with others?”

After watching the three episodes as quickly as I could so that I could return the DVDs in a reasonable time, I discovered that episode 3 is available online! Oh well, never mind. I’m glad I disciplined myself to watch the three episodes.

You can find “The High Holy Days” here.
(this link is for Part 1 of six parts)

♫ Makes me think of In Every Age