Zechariah 7:8-8:8

Punishment for Rejecting God's Demands

8 The word of the LORD came to Zechariah, saying: 9 Thus says the LORD of hosts: Render true judgments, show kindness and mercy to one another; 10 do not oppress the widow, the orphan, the alien, or the poor; and do not devise evil in your hearts against one another. 11 But they refused to listen, and turned a stubborn shoulder, and stopped their ears in order not to hear. 12 They made their hearts adamant in order not to hear the law and the words that the LORD of hosts had sent by his spirit through the former prophets. Therefore great wrath came from the LORD of hosts. 13 Just as, when I called, they would not hear, so, when they called, I would not hear, says the LORD of hosts, 14 and I scattered them with a whirlwind among all the nations that they had not known. Thus the land they left was desolate, so that no one went to and fro, and a pleasant land was made desolate.

God's Promises to Zion

8:1 The word of the LORD of hosts came to me, saying: 2 Thus says the LORD of hosts: I am jealous for Zion with great jealousy, and I am jealous for her with great wrath. 3 Thus says the LORD: I will return to Zion, and will dwell in the midst of Jerusalem; Jerusalem shall be called the faithful city, and the mountain of the LORD of hosts shall be called the holy mountain. 4 Thus says the LORD of hosts: Old men and old women shall again sit in the streets of Jerusalem, each with staff in hand because of their great age. 5 And the streets of the city shall be full of boys and girls playing in its streets. 6 Thus says the LORD of hosts: Even though it seems impossible to the remnant of this people in these days, should it also seem impossible to me, says the LORD of hosts? 7 Thus says the LORD of hosts: I will save my people from the east country and from the west country; 8 and I will bring them to live in Jerusalem. They shall be my people and I will be their God, in faithfulness and in righteousness. (Zechariah 7:8-8:8, NRSV)

The following is from an E-mail sent December 18, 2003, for December 19, 2003:

You've probably heard this one: For some people, the glass is half empty; for others, the glass is half full. Murphy's famous law, "If anything can go wrong, it will," represents the "half empty" side. On the other hand, there's the one who said, "I only have two teeth left, but thank the Lord, they meet!" But there's another approach. Zechariah reminds us to look beyond the situation at hand--not that we should close our eyes and hope against hope--but to realize that God, our heavenly Father, is in control. "Even though it seems impossible," the LORD asks, "should it also seem impossible to me?" When you put it that way, no, of course not!

The reading from Zechariah, a prophet to the post-exilic community, has two parts: (1) The "essence of prophetic moral teaching" R. L. Hicks & W. Brueggemann, NOAB, on Zech. 7:9-10) and a reminder that their recent captivity was due to their stubborn refusal "to hear the law and the words that the LORD of hosts had sent by his spirit through the former prophets" (v. 12), and (2) a promise of restoration and good times for Jerusalem (8:1-8). In the first part, "Thus says the LORD of hosts: Render true judgments, show kindness and mercy to one another; do not oppress the widow, the orphan, the alien, or the poor; and do not devise evil in your hearts against one another" (7:9-10), Hicks & Brueggemann see echoes of Isa. 1:16-17; 55:6-9; 58:6-12; Jer. 7:5-7; Am. 5:14-15, 21-24 and Mic. 6:8. In the second part, God promises to dwell in Jerusalem (8:3). "Old men and old women shall again sit in the streets of Jerusalem, each with staff in hand because of their great age. And the streets of the city shall be full of boys and girls playing in its streets" (vv. 4-5). "Even though it seems impossible," the LORD asks, "should it also seem impossible to me?" (v. 6). The Zephaniah selection (PCUSA) concludes the book with a call to sing and rejoice in the promise of restoration for Jerusalem.

Revelation 5:6-14

6 Then I saw between the throne and the four living creatures and among the elders a Lamb standing as if it had been slaughtered, having seven horns and seven eyes, which are the seven spirits of God sent out into all the earth. 7 He went and took the scroll from the right hand of the one who was seated on the throne. 8 When he had taken the scroll, the four living creatures and the twenty-four elders fell before the Lamb, each holding a harp and golden bowls full of incense, which are the prayers of the saints. 9 They sing a new song:

"You are worthy to take the scroll

and to open its seals,

for you were slaughtered and by your blood you ransomed for God

saints from every tribe and language and people and nation;

10 you have made them to be a kingdom and priests serving our God,

and they will reign on earth."

11 Then I looked, and I heard the voice of many angels surrounding the throne and the living creatures and the elders; they numbered myriads of myriads and thousands of thousands, 12 singing with full voice,

"Worthy is the Lamb that was slaughtered

to receive power and wealth and wisdom and might

and honor and glory and blessing!"

13 Then I heard every creature in heaven and on earth and under the earth and in the sea, and all that is in them, singing,

"To the one seated on the throne and to the Lamb

be blessing and honor and glory and might

forever and ever!"

14 And the four living creatures said, "Amen!" And the elders fell down and worshiped. (Revelation 5:6-14, NRSV)

Momentarily John weeps because “no one in heaven or on earth or under the earth . . . was found worthy to open the scroll” with the seven seals (Rev. 5:3-4, cf. v. 1). But he soon learns that someone worthy is available. “The Lion of the tribe of Judah, the Root of David has conquered” (v. 5). The “Lamb standing as if it has been slaughtered, having seven horns and seven eyes . . .” (v. 6). Those in God’s throne room sing: “You are worthy to take the scroll and to open its seals,/for you were slaughtered and by your blood you ransomed for God/saints from every tribe . . ./you have made them to be a kingdom of priests serving our God,/and they will reign on earth” (vv. 9-10). (These comments are repeated here from Wednesday, October 26, 2005.)

After those in the heavenly throne room sing songs of praise to the Lamb (Rev. 5:11-14), he begins to open the seals: (1) a white horse and its rider, who conquers (2) a red horse and its rider, who "take[s] peace from the earth," (3) a black horse and its rider, whose scales and words symbolize famine, (4) a pale green horse and its rider, Death, and (5) the fifth seal, which, when opened, reveals "the souls of those who had been slaughtered for the word of God and for the testimony they had given" (6:1-10) . (These comments are repeated here from Thursday, October 27, 2005.)

Matthew 25:14-30

The Parable of the Talents (Lk 19.11-27)

14 "For it is as if a man, going on a journey, summoned his slaves and entrusted his property to them; 15 to one he gave five talents, to another two, to another one, to each according to his ability. Then he went away. 16 The one who had received the five talents went off at once and traded with them, and made five more talents. 17 In the same way, the one who had the two talents made two more talents. 18 But the one who had received the one talent went off and dug a hole in the ground and hid his master's money. 19 After a long time the master of those slaves came and settled accounts with them. 20 Then the one who had received the five talents came forward, bringing five more talents, saying, 'Master, you handed over to me five talents; see, I have made five more talents.' 21 His master said to him, 'Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.' 22 And the one with the two talents also came forward, saying, 'Master, you handed over to me two talents; see, I have made two more talents.' 23 His master said to him, 'Well done, good and trustworthy slave; you have been trustworthy in a few things, I will put you in charge of many things; enter into the joy of your master.' 24 Then the one who had received the one talent also came forward, saying, 'Master, I knew that you were a harsh man, reaping where you did not sow, and gathering where you did not scatter seed; 25 so I was afraid, and I went and hid your talent in the ground. Here you have what is yours.' 26 But his master replied, 'You wicked and lazy slave! You knew, did you, that I reap where I did not sow, and gather where I did not scatter? 27 Then you ought to have invested my money with the bankers, and on my return I would have received what was my own with interest. 28 So take the talent from him, and give it to the one with the ten talents. 29 For to all those who have, more will be given, and they will have an abundance; but from those who have nothing, even what they have will be taken away. 30 As for this worthless slave, throw him into the outer darkness, where there will be weeping and gnashing of teeth.' (Matthew 25:14-30, NRSV)

Matthew’s Parable of the Talents (Mt. 25:14-30) is similar in many ways to Luke’s Parable of the Pounds (Lk. 19:11-27), and both have been compared to Jesus’ statement that the coming of the Son of Man “is like a man going on a journey” (Mk. 13:34, cf. Kurt Aland, Synopsis of the Four Gospels, 1982, sec. 299, pp. 267-269) Mark’s emphasis is on the need to “keep awake” (Mk. 13:35, 36). C. M. Tuckett notes that, for Mark, “this then is the final word of Jesus before the story of his passion and death” [which includes discussions at the Last Supper] (C. M. Tuckett, The Oxford Bible Commentary, 914, on Mk. 13:33-37).

As compared with Matthew’s Parable of the Talents (Mt. 25:14-30), Luke’s Parable of the Ten Pounds might seem to deal in “chump change.” The man who received “five talents” (Mt. 25:15) received the equivalent of a laborer’s wages for seventy-five years (NRSV, text note f on Mt. 25:14), but each of the slaves in Luke’s parable receive one pound (Lk. 19:13, cf. vv. 16, 18, 20–ten pounds, one for each of ten slaves). The pound represented about three month’s wages for a laborer (NRSV, text note a on Lk. 19:13). Perhaps the intended audience was a consideration. Luke’s Gospel often makes a special place for marginalized people. Another difference is the setting of the parables; the Parable of the Talents is one of three parables which conclude Matthew’s version of the eschatological speech (Mt. chaps. 24, 25), but Luke sets this parable on the approach to Jerusalem as a “corrective” “because they supposed that the kingdom of God was to appear immediately” (Lk. 19:11). Again, the “man going on a journey” in Matthew’s version (Mt. 25:14; cf. Mk. 13:34), is “a nobleman [who] went to a distant country to get royal power for himself and then return” in Luke’s version (Lk. 19:12), a feature which leads many commentaries see the parable as based in part on a historical event. The parable adds that he came back “having received royal power” (v. 15) over the protests of the citizens. “But the citizens of his country hated him and sent a delegation after him, saying, 'We do not want this man to rule over us’” (v. 14). In the end this king orders the protesters to be slaughtered “in my presence” (v. 27).

According to Eric Franklin, “The story line [of Luke’s parable] owes much to the events of 4 B.C. when Archelaus went to Rome to claim his father’s throne and encountered strong resistance” (Eric Franklin, The Oxford Bible Commentary, 951). The fact that Archelaus ruled only Judea, and only until A.D. 5 when he was deposed and replaced by Roman Governors like Pilate, Felix and Festus, is not reflected in the parable. Nor should the nobleman be understood as representing Christ (Franklin) as in Dale C. Allison, Jr.’s interpretation of the Parable of the Talents. like Pilate, Felix and Festus, is not reflected in the parable. Nor should the nobleman be understood as representing Christ (Franklin) as in Dale C. Allison, Jr.’s interpretation of the Parable of the Talents.

Matthew’s parable precedes the description of the Last Judgment (Mt. 25:31-46), and these, together with the Parable of the Wise and Foolish Virgins (25:1-13), follow the eschatological speech of chapter 24. Allison comments as follows:

Whether or not one uses the word ‘allegory’, 25:14-30 is filled with obvious symbols. The master stands for Jesus, his slaves for the church, whose members have received various responsibilities. The master’s departure represents the departure of the earthly Jesus, and his long absence is the age of the church. His return is the return of the Son of Man. The rewards given to the good slaves stand for heavenly rewards given to the faithful at the great assize, and their joy is that of the messianic banquet. The punishment of the evil slave represents those within the church who, through their sins of omission, condemn themselves to eschatological darkness. Most of this is familiar, but the passage is not otiose. Repetition makes for emphasis. Moreover, new are the notions that Christians have received gifts according to their ability (v. 15) and that it is what they make of those gifts which counts in the end. (Dale C. Allison, Jr., The Oxford Bible Commentary, 878)

William Barclay draws several lessons from Matthew’s Parable of the Talents, for example, “there can be no religion without adventure, and . . . God can find no use for the shut mind” (The Gospel of Matthew, Daily Study Bible, II, pp. 323-324): (1) “God gives men differing gifts,” (2) “the reward of work well done is still more work to do” (3) “the man who is punished is the man who will not try,” and (4) “to him who has more will be given, and he who has not will lose even what he has. . . . the only way to keep a gift is to use it in the service of God and in the service of our fellow-men.”

Many of the above comments are repeated here from Sunday, July 17, 2005: (Also compare comments on Aug. 23, 2005, on Mark; on Nov. 25, 2004, on Luke; and June 8, 2005, on Luke.)

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

rworden@houston.rr.com