Zechariah 4:1-14, Episcopal and Lutheran Traditions

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)

The following comments are repeated here from December 15, 2005 (Thursday in the week of the Third Sunday of Advent, Year Two):

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 again December 19, 2007). 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.

1 Samuel 2:1b-10

The Song of Hannah, Presbyterian Tradition

"My heart exults in the LORD;

my strength is exalted in my God.

My mouth derides my enemies,

because I rejoice in my victory.

2 "There is no Holy One like the LORD,

no one besides you;

there is no Rock like our God.

3 Talk no more so very proudly,

let not arrogance come from your mouth;

for the LORD is a God of knowledge,

and by him actions are weighed.

4 The bows of the mighty are broken,

but the feeble gird on strength.

5 Those who were full have hired themselves out for bread,

but those who were hungry are fat with spoil.

The barren has borne seven,

but she who has many children is forlorn.

6 The LORD kills and brings to life;

he brings down to Sheol and raises up.

7 The LORD makes poor and makes rich;

he brings low, he also exalts.

8 He raises up the poor from the dust;

he lifts the needy from the ash heap,

to make them sit with princes

and inherit a seat of honor.

For the pillars of the earth are the LORD's,

and on them he has set the world.

9 "He will guard the feet of his faithful ones,

but the wicked shall be cut off in darkness;

for not by might does one prevail.

10 The LORD! His adversaries shall be shattered;

the Most High will thunder in heaven.

The LORD will judge the ends of the earth;

he will give strength to his king,

and exalt the power of his anointed." (1 Samuel 2:1b-10, NRSV)

The following comments are repeated here from December 20, 2005 (Tuesday in the week of the Fourth Sunday of Advent, Year Two; ref. for Dec. 20):

Given its place within the narrative of 1 Samuel, one is surprised to find the Song of Hannah classified as a “community song of thanksgiving” (Bernard W. Anderson, Out of the Depths; The Psalms Speak for Us Today, 2^nd ed., 1983, p. 236). In chapter 1 she is distressed about her barren condition (1 Sam. 1:5-8, 10-11), but Eli the priest comforts her, “Go in peace; the God of Israel grant the petition you have made to him” (v. 17). So in the course of time a child is born whom she names Samuel, “for she said, ‘I have asked him of the LORD’” (v. 20). So one might expect her song to be an “Individual Song of Thanksgiving” such as Psalms 57, 85, 28 and others (cited by Anderson in chapter 4). Her personal situation of childlessness has been overcome. But the child she has born will be an important leader in Israel, the last judge, and the “king-maker” who anoints two kings, first Saul (1 Sam. 10:1; cf. 11:15). So perhaps it should not be surprising that Hannah’s song has the ring of a Community Song of Thanksgiving. Her hope is in God. “There is no Holy One like the LORD,/no one besides you;/there is no Rock like our God” (1 Sam. 2:2). She looks forward to help for the feeble (v. 4), the hungry and barren (v. 5) and the poor (vv. 7-8), which one might expect under good leadership. She even looks beyond the time of Samuel’s service as judge: “The LORD will judge the ends of the earth;/he will give strength to his king,/and exalt the power of his anointed” (v. 10).

Revelation 4:9-5:5, Episcopal and Lutheran Traditions

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 following comments are repeated here from December 15, 2005 (Thursday in the week of the Third Sunday of Advent, Year Two):

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)

The following comments are repeated here from December 15, 2005 (Thursday in the week of the Third Sunday of Advent, Year Two):

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).

Titus 2:1-10, Presbyterian Tradition

Instructions about What Titus Must Teach

2:1 But as for you, teach what is consistent with sound doctrine. 2 Tell the older men to be temperate, serious, prudent, and sound in faith, in love, and in endurance.

3 Likewise, tell the older women to be reverent in behavior, not to be slanderers or slaves to drink; they are to teach what is good, 4 so that they may encourage the young women to love their husbands, to love their children, 5 to be self-controlled, chaste, good managers of the household, kind, being submissive to their husbands, so that the word of God may not be discredited.

6 Likewise, urge the younger men to be self-controlled. 7 Show yourself in all respects a model of good works, and in your teaching show integrity, gravity, 8 and sound speech that cannot be censured; then any opponent will be put to shame, having nothing evil to say of us.

9 Tell slaves to be submissive to their masters and to give satisfaction in every respect; they are not to talk back, 10 not to pilfer, but to show complete and perfect fidelity, so that in everything they may be an ornament to the doctrine of God our Savior. (Titus 2:1-10, NRSV)

The following comments are repeated here from December 20, 2005 (Tuesday in the week of the Fourth Sunday of Advent, Year Two; ref. for Dec. 20):

Paul instructs Titus to promote sound doctrine (Titus 2:15; cf. 1:9) as he did Timothy (1 Tim. 1:3, cf. 4:1-5). He has instructions for the older men (presbytas, Tit. 2:2, cf. presbyteros, 1 Tim. 5:1). They are “to be temperate, serious, prudent, and sound in faith, in love, and in endurance.” The older women (presbytidas, Tit. 2:3, cf. presbyteras, 1 Tim. 5:3) are “to be reverent in behavior, not to be slanderers or slaves to drink; they are to teach what is good.” There is a purpose in this: “so that they may encourage the young women to love their husbands, to love their children, to be self-controlled, chaste, good managers of the household, kind, being submissive to their husbands, so that the word of God may not be discredited” (vv. 4-5). The motive here is not just good for goodness sake, but to live in a manner that will not discredit the Christian community.

The instructions for the younger men are quite brief (Tit. 2:6; cf. 1 Tim. 5:1). They are to be “self-controlled.” But Titus himself–the “yourself” of verse 7 is singular–is to be “in all respects a model of good works,” perhaps especially as a role model for the younger men. In his teaching he is to “show integrity, gravity, and sound speech that cannot be censured” (vv. 7-8), again for the purpose of not discrediting the Christian community at a time when they were a minority group and, if not yet, soon to come under severe and sustained persecution.

There is also instruction for slaves (Tit. 2:9-10; cf. 1 Tim 6:1-2). While we might wish that Paul could have prevented slavery in his world, he never addresses the issue directly, though he does encourage Philemon to accept Onesimus back “no longer as a slave but more than a slave, a beloved brother” (Philemon 16). The slaves are “to be submissive to their masters and to give satisfaction in every respect” (Tit. 2:9). The slaves “are not to talk back, not to pilfer, but to show complete and perfect fidelity” (vv. 9b, 10a), again not merely for goodness sake, but “so that in everything they may be an ornament to the doctrine of God our Savior” (v. 10b).

There is, of course, intrinsic value in a Christian lifestyle that expresses mutual love and concern among fellow Christians. “This is my commandment, that you love one another as I have loved you” (Jn. 15:12). “Owe no one anything, except to love one another; for the one who loves another has fulfilled the law. . . . Love does no wrong to a neighbor; therefore, love is the fulfilling of the law” (Romans 13:8, 10). But one has a sense that the reading from Titus, perhaps especially in some of the details, is being as sensitive to how the Christian community appears to the world at large, the Roman Empire, as it is to how Christian love and respect would function in an ideal world.

Matthew 25:1-13, Episcopal and Lutheran Traditions

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)

The following comments are repeated here from December 15, 2005 (Thursday in the week of the Third Sunday of Advent, Year Two):

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.

Luke 1:26-38, Presbyterian Tradition

The Annunciation

26 In the sixth month the angel Gabriel was sent by God to a town in Galilee called Nazareth, 27 to a virgin engaged to a man whose name was Joseph, of the house of David. The virgin's name was Mary. 28 And he came to her and said, "Greetings, favored one! The Lord is with you." 29 But she was much perplexed by his words and pondered what sort of greeting this might be. 30 The angel said to her, "Do not be afraid, Mary, for you have found favor with God. 31 And now, you will conceive in your womb and bear a son, and you will name him Jesus. 32 He will be great, and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David. 33 He will reign over the house of Jacob forever, and of his kingdom there will be no end." 34 Mary said to the angel, "How can this be, since I am a virgin?" 35 The angel said to her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be holy; he will be called Son of God. 36 And now, your relative Elizabeth in her old age has also conceived a son; and this is the sixth month for her who was said to be barren. 37 For nothing will be impossible with God." 38 Then Mary said, "Here am I, the servant of the Lord; let it be with me according to your word." Then the angel departed from her. (Luke 1:26-38, NRSV)

The following comments are repeated here from December 20, 2005 (Tuesday in the week of the Fourth Sunday of Advent, Year Two; ref. for Dec. 20):

The reading from Luke presents the Annunciation: the angel Gabriel visits Mary and announces the coming events, her conception (v. 31), when “The Holy Spirit will come upon you, and the power of the Most High will overshadow you” (v. 35), and the birth of Jesus (v. 31). “He will be great, and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David” (v. 32). “He will reign over the house of Jacob forever, and of his kingdom there will be no end” (v. 33). When Mary’s question wonders “how” this can happen (v. 34), the angel’s response explains what we have come to call “the virgin birth” (v. 35), but which some say we should call “the virgin conception.” “The child to be born will be holy; he will be called Son of God” (v. 35b).

Gabriel also tells Mary of Elizabeth’s good news, that she will give birth to a son (v. 36). Mary’s response is, “Here am I, the servant of the Lord; let it be with me according to your word” (v. 38). We would all do well to respond to the Lord’s callings and promptings as Mary did on this occasion. (Comments are repeated here with supplement and adaptation from Wednesday, Dec. 22, 2004, 4^th wk. Advent, Year 1.)

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net