The olive is the second identifiable plant mentioned in the Bible, when the dove sent out by Noah to see if the flood water had receded from the surface of the ground returned with a freshly plucked olive leaf (Gen 8:11), It is also the plant more often mentioned, and associated with more significant events of biblical history, than any other plant mentioned in Scriptures. It is identified with the Hebrew word zayit and Greek elaia.
One of the first trees to be cultivated by humans, the olive belongs to a family (Oleaceae) of hardwood trees with many members famous for their horticultural merits, such as the lilacs, jasmines, ash, Forsythias, and Osmanthus. Though its scientific name is Olea europaea and the plant is widespread in the Mediterranean region, it is thought to have been introduced in prehistoric times from West Asia where it was native. Cultivated largely for its oil, and growing to a height of 6 meters (20 feet), it is also prized as a symbol of beauty, strength, blessing and prosperity. Whenever Deuteronomy refers to the blessings and abundance of the Promised Land, olive oil is almost always mentioned (Deut 7:13; 8:8; 11:14; 33:24). Conversely, if Israel rebels against Yhwh, then �you will have olive trees . . . but you will not use the oil, because the olives will drop off,� (Deut 28:40) and �Yhwh will bring a nation against you from far away . . . and they will leave you no grain, new wine or oil� (v51).
In many parts of Palestine it is still very often the only tree of any caliber to be seen around; it does not require much imagination to see how Mount Olive got its name, and what it looked like in Jesus� time. The tree grows slowly, bearing fruit only after about six years, but is capable of attaining extremely old age—some botanists believe that a few of the olive trees still found in the garden of what is now the Church of All Nations, and probably the site of Gethsemane (which, not coincidentally, means �oil-press�), may go back all the way to the time of our Lord Jesus. The wood is resistant to decay, and if the top of the tree dies, or is cut down, new shoots spring up from the roots.
The tree blooms—the flower is small and whitish—in late spring, with the matured fruit ready for harvest in late November. A common method of going about this is to lay out sheets and blankets on the ground around the tree and to beat its branches with poles to shake down the fruits. In its characteristic concern for the poor and needy, Deut 24:20 refers to this and instructs the Israelites, �when you beat the olives from your trees, do not go over the branches a second time, but leave what remains for the alien, the fatherless and the widow.�
The matured fruit—black in colour—contains as much as 20-30% by weight of oil. This oil used, in ancient times, to be extracted by crushing the fruit in stone presses and the mush run into water where the oil is skimmed off as they float on the water. The mush usually went through a second stage of pressing-down to squeeze out as much of the remaining oil as possible. Olive was so abundant in ancient Israel she had surplus to trade with Egypt (Hos 12:1) and Tyre (Eze 27:17). Solomon used it as payment in kind for the timber and work done on the Temple (1 Ki 5:11).
As R. K. Harrison noted, �unless cosmetic ointments (Ru 3:3; 2 Sam 14:2; Ps. 104:15) or oil of myrrh (Est. 2:12) are indicated, all other biblical references to oil are to the expressed product of the olive fruit.� Consequently olive found (and is mentioned in the Bible in) every use that could be imagined in ancient Israel�s life, from the high liturgical and ceremonial to the necessity as food, and the humble mundane of giving light at night. It is, for example, legislated as one of the firstfruits to be offered to Yhwh and the priests (Num 18:12; Deut 18:4), the oil for light in the tabernacle (Exo 25:6), the consecration of the priests (Exo 29:1-3) and the anointing of kings (1 Sam 10:1; 16:1). It is one of the articles of tithing (Deut 12:17), and for the purification of lepers (Lev 14:10) and the release of Nazirites from their vows (Num 16:15). It is used in food; in her misery, the widow of Zarephath was going to gather a few sticks and cook herself some bread from the handful of flour and a little oil she had left, eat them and then die, when Elijah found and restored her (1 Ki 17:10-16). It saved the wife of one of the unnamed prophets from her creditors (2 Ki 4:1-7). It found its way into three of Jesus� major parables about the kingdom of God (Mt 25:1-10; Lk 10:30-37; 16:1-12). Because it is such an essential commodity in Israel�s life it is little surprising, therefore, that olive and its oil find such frequent mention in Scriptures.
In modern times, the immature fruits are also harvested for food. Due to the presence of a glucoside, however, the fresh fruit is extremely bitter, and it is rendered down and made palatable by processing with either salt or a dilute alkali such as lye. We have no indication in the Bible whether ancient Israel did, or did not, learn to do this.
Bibliography
Anchor Bible Dictionary 2.808, 1992) 7.
Illustrated Bible Dictionary, 2.1110.
It would be incredubly ludicrous for anyone to think of preaching any sermon on the "spiritual importance of the olive tree." If for nothing else, anything he/she has to say about such 'spiritual importance' would certainly be a reading of his/her own ideas into Scripture. Nonetheless, olive, especially if samples of the fresh fruit and sprigs of leaves, or olive oil can be obtained, can be used as a powerful "lead-in" to preaching those the many passages in which the olive tree or olive oil is a key element.
So, imagine a series of three or four sermons spread over a month in which the first sermon opens with a short introduction to the olive tree, which then serves as a lead-in to Rom 11:17ff, on the grace of God in Christ Jesus that makes it possible for Gentiles to be grafted into the olive tree of God's great promises and plan of salvation. The second sermon opens with another short introduction on the use of olive and its oil in lighting, leading into an exposition of Matt 25:1-10, on the need to be vigilant and ready, thus building on the first sermon. The possibilities are endless, but do not bore your audience; four sermons built around the olive and olive oil is probably as much as interest can be helpfully sustained.
Low Chai Hok
©Alberith, 2014