Zechariah 4:1-14

Fifth Vision: The Lampstand and Olive Trees

4:1 The angel who talked with me came again, and wakened me, as one is wakened from sleep. 2 He said to me, "What do you see?" And I said, "I see a lampstand all of gold, with a bowl on the top of it; there are seven lamps on it, with seven lips on each of the lamps that are on the top of it. 3 And by it there are two olive trees, one on the right of the bowl and the other on its left." 4 I said to the angel who talked with me, "What are these, my lord?" 5 Then the angel who talked with me answered me, "Do you not know what these are?" I said, "No, my lord." 6 He said to me, "This is the word of the LORD to Zerubbabel: Not by might, nor by power, but by my spirit, says the LORD of hosts. 7 What are you, O great mountain? Before Zerubbabel you shall become a plain; and he shall bring out the top stone amid shouts of 'Grace, grace to it!' "

8 Moreover the word of the LORD came to me, saying, 9 "The hands of Zerubbabel have laid the foundation of this house; his hands shall also complete it. Then you will know that the LORD of hosts has sent me to you. 10 For whoever has despised the day of small things shall rejoice, and shall see the plummet in the hand of Zerubbabel.

"These seven are the eyes of the LORD, which range through the whole earth." 11 Then I said to him, "What are these two olive trees on the right and the left of the lampstand?" 12 And a second time I said to him, "What are these two branches of the olive trees, which pour out the oil through the two golden pipes?" 13 He said to me, "Do you not know what these are?" I said, "No, my lord." 14 Then he said, "These are the two anointed ones who stand by the Lord of the whole earth." (Zechariah 4:1-14, NRSV)

When the angel asks what Zechariah sees, he answers, “I see a lampstand (m^enôrāh) all of gold with a bowl on the top of it; there are seven lamps on it, with seven lips on each of the lamps that are on the top of it. And by it there are two olive trees, one on the right of the bowl and the other on its left” (Zech. 4:2-3). The menorah in the temple had seven lamps on seven branches according to the instructions in Exodus 25:31-40. An illustration based on these instructions is found at http://www.jewishvirtuallibrary.org/jsource/Judaism/menorah.html (accessed December 12, 2005). The menorah used in modern Hanukkah has nine lamps on nine branches. But Zechariah’s menorah has “seven lips on each of the lamps” (Zech. 4:2). “A normal lampstand (“menorah”), a sign of God’s presence, has seven lights; this lamp boasts forty-nine . . . symbolically, a surfeit of blessing” (Gregory Mobley, NOAB, 3^rd ed., on Zech. 4:2). In the first chapter of Revelation, John sees “seven golden lampstands” (Rev. 1:12) which represent “the seven churches” that will be addressed in chapters 2 and 3 (1:20). If each lampstand had seven branches with a light on each branch, this too would add up to forty-nine lights. Later John sees “the two olive trees” (Rev. 11:4; cf. Zech. 4:3, 12) “and the two lampstands that stand before the Lord of the earth” (Rev. 11:4; for the two olive trees, cf. Zech 4:3, 12). As a practical matter, olive trees would furnish oil for the lamps in the temple, but the focus of the pairing of the lampstand and the trees (one complex lampstand and two trees in Zechariah, two lampstands and two trees in Rev., chap. 11) is to symbolically represent “the two anointed ones who stand by the Lord of the whole earth” (Zech. 4:14), who are reflected in “my two witnesses” whom the LORD grants “authority to prophesy for one thousand two hundred sixty days, wearing sackcloth” (Rev. 11:3). In Zechariah, the two anointed ones are apparently Joshua the priest (Zech. 3:1-10; 6:11-13) and Zerubbabel, the heir apparent to the throne of David (Zech. 4:6, 7, 9, 10). As noted yesterday, it appears that “my servant the Branch” (3:8) is Zerubbabel, but that later Joshua is called “Branch” (Zeph. 6:12). (Or is the “Branch” in 6:12 someone who is introduced to Joshua?). Gregory Mobley says of Zechariah 6:9-15, which he labels “the coronation,” that it

has difficulties, chiefly the absence of Zerubbabel. In 3:8, the Davidic term Branch seems to refer to Zerubbabel. In 4:1-14, two anointed ones, presumably Joshua and Zerubbabel, lead the community. In 4:9, Zerubbabel leads the Temple rebuilding efforts. Here, however, Joshua alone is the Branch and Temple-builder. What happened to Zerubbabel? As textual note b indicates, the Hebrew of v. 11 has the plural crowns. Probably an earlier reference to Zerubbabel has been lost. (Gregory Mobley, NOAB, 3^rd ed., on Zech. 6:9-15)

As noted in my comments yesterday (for Wed., Dec. 14, 2005), King Darius I of Persia reasserted power after a period of weaker rulers, and in the process, likely crushed any hopes for an immediate restoration of the Davidic dynasty and national sovereignty for Judah. But Judah was allowed, even encouraged, to practice her religion. Leadership in Judah under the Persians was by religious leaders, especially the priests such as Joshua.

As for the two witnesses in Revelation (see above), Bruce M. Metzger says they are “unnamed but resembling Zerubbabel and Joshua (Zech. 3:1-4, 14) as well as Elijah (vv. 5-6 [i.e. Rev. 11:5-6]; 2 Kg. 1:10) and Moses (v. 6; Ex. 7:17, 19). Their being “clothed in sackcloth [is] a sign that their prophecy was of repentance” (Bruce M. Metzger, , NOAB, 2^nd ed., on Rev. 11:3).

But we may take courage from God’s word to Zerubbabel in the above reading, which offers both promise and challenge: "Not by might, nor by power, but by my spirit, says the LORD of hosts" (Zech. 4:6). Joshua and Zerubbabel faced a difficult task, to rebuild a nation from scratch, as it were. They surely needed the guidance of the spirit of the LORD, or the Holy Spirit, as we might say.

Revelation 4:9-5:5

9 And whenever the living creatures give glory and honor and thanks to the one who is seated on the throne, who lives forever and ever, 10 the twenty-four elders fall before the one who is seated on the throne and worship the one who lives forever and ever; they cast their crowns before the throne, singing,

11 "You are worthy, our Lord and God,

to receive glory and honor and power,

for you created all things,

and by your will they existed and were created." (Revelation 4:9-11, NRSV)

The worship in heaven’s throne room continues (cf. comments on yesterday’s reading, Rev. 4:1-8, for December 14, 2005), directed to God the Father, who is “worthy . . . to receive glory and honor and power” (Rev. 4:11a) because “you created all things,/and by your will they existed and were created” (v. 11b). But attention soon turns to the “Lamb” (Christ) who alone is found worthy to “open the scroll and break its seals” (5:2, 5, below).

The Scroll and the Lamb

5:1 Then I saw in the right hand of the one seated on the throne a scroll written on the inside and on the back, sealed with seven seals; 2 and I saw a mighty angel proclaiming with a loud voice, "Who is worthy to open the scroll and break its seals?" 3 And no one in heaven or on earth or under the earth was able to open the scroll or to look into it. 4 And I began to weep bitterly because no one was found worthy to open the scroll or to look into it. 5 Then one of the elders said to me, "Do not weep. See, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals." (Revelation 5:1-5, NRSV)

In a chapel sermon which I preached at the Houston Graduate School of Theology Wednesday, December 7, 2005, I pointed out that throughout much of the Book of Revelation, “the plagues and judgments are brought about by the Lamb’s opening of the seals and the blowing of the trumpets and pouring out of bowls by angels. While the Dragon and the two Beasts have their day (chaps. 12-13), there is never really any doubt that they will be “thrown into the lake of fire and sulfur” (Rev. 20:10).” God is in control from the start to the finish. “While the Book of Revelation certainly portrays cosmic conflict between the powers of light and the powers of darkness, there is never really any doubt as to the eventual outcome” (also from the sermon). Today’s reading ends with assurance to John by one of the twenty-four elders that “the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals” (Rev. 5:5).

Matthew 25:1-13

The Parable of the Ten Bridesmaids

25:1 "Then the kingdom of heaven will be like this. Ten bridesmaids took their lamps and went to meet the bridegroom. 2 Five of them were foolish, and five were wise. 3 When the foolish took their lamps, they took no oil with them; 4 but the wise took flasks of oil with their lamps. 5 As the bridegroom was delayed, all of them became drowsy and slept. 6 But at midnight there was a shout, 'Look! Here is the bridegroom! Come out to meet him.' 7 Then all those bridesmaids got up and trimmed their lamps. 8 The foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' 9 But the wise replied, 'No! there will not be enough for you and for us; you had better go to the dealers and buy some for yourselves.' 10 And while they went to buy it, the bridegroom came, and those who were ready went with him into the wedding banquet; and the door was shut. 11 Later the other bridesmaids came also, saying, 'Lord, lord, open to us.' 12 But he replied, 'Truly I tell you, I do not know you.' 13 Keep awake therefore, for you know neither the day nor the hour. (Matthew 25:1-13, NRSV)

Some of the following is from an E-mail sent December 17, 2003, repeated here with some adjustment and supplement.

Some who read Jesus' parable of the wise and foolish bridesmaids (Mt. 25:1-13) are inclined to interpret it as an allegory, letting the oil which the wise bridesmaids took with them, and the foolish bridesmaids neglected, represent the Holy Spirit. Having the oil, that is, the Holy Spirit, makes all the difference in the outcome. Dale C. Allison, Jr., calls the parable

an allegory of the parousia of Christ, the heavenly bridegroom: the virgins represent the Christian community, the delay of the bridegroom is the delay of the Son of Man’s return, the sudden coming is the unexpected arrival of his parousia, and the spurning of the foolish virgins is the great assize [judgment]. (Dale C. Allison, Jr., The Oxford Bible Commentary, p. 878, on Mt. 25:1-13)

Allison adds that the delay of the parousia “means yet again that no one knows the date of the Son of Man’s parousia,” that the wise virgins “reveal that religious prudence will gain eschatological reward,” and that the foolish virgins “reveal that those unprepared at the end will suffer eschatological punishment” (ibid.).

I would see the main point of the parable as emphasizing the need to be ready when the Lord comes. But if for Zerubbabel, it was "not by might, nor by power, but by my spirit, says the LORD," how much more is it so for us? Jesus said, "I will ask the Father, and he will give you another Advocate [or Helper], to be with you forever" (Jn. 14:16). He "will teach you everything, and remind you of all that I have said to you" (Jn. 14:26). "When the Spirit of truth comes, he will guide you into all the truth" (Jn. 16:13). May you know the spiritual power that comes through God's Spirit, and find renewal and refreshment in this Christmas season.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

rworden@houston.rr.com