Zechariah 7:8-8:8, Episcopal and Lutheran Traditions

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)

On December 16, 2005 (Friday in the week of the Third Sunday of Advent, Year Two), comments were repeated from an E-mail sent December 18, 2003, for December 19, 2003. The comments are repeated here with editing and supplement.

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. Lansing Hicks and Walter Brueggemann, NOAB, 2^nd ed., 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, Zechariah proclaims “the word of the LORD” (Zech. 7:8): “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” (vv. 9-10). According to Ehud Ben Zvi, “the offenses include plotting evil in one’s heart, not just the actual commission of evil against another” (The Jewish Study Bible, 2004, on Zech. 7:100). In this challenge, Hicks and 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. But it is followed by what seems to be a common prophetic judgment. “ But they refused to listen, and turned a stubborn shoulder, and stopped their ears in order not to hear” (v. 11). The prophet explains this stubbornness and the ignoring the word of former prophets that led to judgment. “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” (v. 12). The LORD says he reciprocated the people’s refusal to listen to him: “Just as, when I called, they would not hear, so, when they called, I would not hear, says the LORD of hosts” (v. 13). The LORD would not head their please but, as he says, “I scattered them with a whirlwind among all the nations that they had not known” (v. 14a). In consequence, “the land they left was desolate, so that no one went to and fro, and a pleasant land was made desolate” (v. 14b).

But in the second part of the reading (see above), the tone changes, as the book moves toward the conclusion (tomorrow) of the first major section. Now the LORD says, “: I am jealous for Zion with great jealousy, and I am jealous for her with great wrath” (8:2). This time, says W. Sibley Towner, “God’s jealousy is zeal for achieving justice for Zion” (HarperCollins Study Bible, rev. ed., 2006, on Zech. 8:2). Gregory Mobley refers to Joel 2:18: “Then the LORD became jealous for his land, / and had pity on his people” (NOAB, 3^rd ed., on Zech. 2:8). But Zechariah continues with concrete and specific promises. “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” (Zech. 8:3). Mobley has several cross-references “Isa. 1:26; 11:9; 62:11-12; Jer. 31:23” (on v. 3). “Thus says the LORD of hosts,” continues Zechariah: “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). According to Mobley, “Images of paradisiacal Jerusalem also close the second major section of Zechariah (14:6-11)” (on vv. 4-5). Ben Zvi says, “According to a well-known story in b. Mak. 24b, the certainty that this announcement will be fulfilled was the reason of R. Akiva’s joy at the sight of painful markers of the Roman destruction of Jerusalem. He thought that just as the announced judgment was fulfilled, so will be the announced future glory of the city” (op. cit., on Zech. 8:4). Assurance is given by the LORD through the prophet. “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?” (v. 6). To the words, “though it seems impossible,” Mobley compares Gen. 18:14, in reference to the promised birth of Isaac, and Jer. 32:37, where the LORD promises to bring back his exiled people. And the LORD reiterates his promise of restoration. “Thus says the LORD of hosts: I will save my people from the east country and from the west country; 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” (vv. 7-8).

So, on balance, does this reading present a glass that is half empty? Or half full?

2 Samuel 7:1-17, Presbyterian Tradition

7:1 Now when the king was settled in his house, and the LORD had given him rest from all his enemies around him, 2 the king said to the prophet Nathan, "See now, I am living in a house of cedar, but the ark of God stays in a tent." 3 Nathan said to the king, "Go, do all that you have in mind; for the LORD is with you."

4 But that same night the word of the LORD came to Nathan: 5 Go and tell my servant David: Thus says the LORD: Are you the one to build me a house to live in? 6 I have not lived in a house since the day I brought up the people of Israel from Egypt to this day, but I have been moving about in a tent and a tabernacle. 7 Wherever I have moved about among all the people of Israel, did I ever speak a word with any of the tribal leaders of Israel, whom I commanded to shepherd my people Israel, saying, "Why have you not built me a house of cedar?" 8 Now therefore thus you shall say to my servant David: Thus says the LORD of hosts: I took you from the pasture, from following the sheep to be prince over my people Israel; 9 and I have been with you wherever you went, and have cut off all your enemies from before you; and I will make for you a great name, like the name of the great ones of the earth. 10 And I will appoint a place for my people Israel and will plant them, so that they may live in their own place, and be disturbed no more; and evildoers shall afflict them no more, as formerly, 11 from the time that I appointed judges over my people Israel; and I will give you rest from all your enemies. Moreover the LORD declares to you that the LORD will make you a house. 12 When your days are fulfilled and you lie down with your ancestors, I will raise up your offspring after you, who shall come forth from your body, and I will establish his kingdom. 13 He shall build a house for my name, and I will establish the throne of his kingdom forever. 14 I will be a father to him, and he shall be a son to me. When he commits iniquity, I will punish him with a rod such as mortals use, with blows inflicted by human beings. 15 But I will not take my steadfast love from him, as I took it from Saul, whom I put away from before you. 16 Your house and your kingdom shall be made sure forever before me; your throne shall be established forever. 17 In accordance with all these words and with all this vision, Nathan spoke to David. (2 Samuel 7:1-17, NRSV)

On August 6, 2007 (Monday in the week of the Sunday closest to August 3, Year One), comments were repeated with editing and supplement from December 21, 2005 (Wednesday in the week of the Fourth Sunday of Advent, Year Two). The comments are repeated here.

After “all the elders of Israel” make David king over all Israel (2 Sam. 5:3, cf. vv. 1-5), he conquers Jerusalem (vv. 6-11), decisively defeats the Philistines (vv. 17-25), and he brings the ark to Jerusalem (chap. 6)–thus effectively making Jerusalem both his political capital and his religious capital. He is given the promise of an everlasting kingdom (7:13, 16). The more immediate concerns are resolved, at least for the moment, and there is opportunity for the long-range view. “Now when the king was settled in his house, and the LORD had given him rest from all his enemies around him,” says the narrator (2 Sam. 7:1), “the king said to the prophet Nathan, ‘See now, I am living in a house of cedar, but the ark of God stays in a tent’ ” (v. 2). The statement about the LORD giving David “rest from all his enemies around” (v. 1) “really only makes sense after chapter 8 or chapter 12,” says Hans Wilhelm Hertzberg; “Chronicles therefore carefully omits it (1 Chron. 17:1)” (trans. J. S. Bowden, I & II Samuel, The Old Testament Library, 1964, p. 184, on 2 Sam. 7:1; cf. Steven L. McKenzie, NOAB, 3^rd ed., on 2 Sam. 7:1). Hertzberg adds that the presence of this statement “here is meant to show that the king’s plan to build the temple, and above all the promise evoked as a result, is the conclusion and crown of the whole” (loc. cit.).

At first, Nathan immediately approves the plan that David has not yet stated. “Go, do all that you have in mind; for the LORD is with you” (v. 3). But he is soon brought up short, for “that same night the word of the LORD came to Nathan: Go and tell my servant David: Thus says the LORD: Are you the one to build me a house to live in?” (vv. 4-5). The prophet speaks for the LORD: “I have not lived (yāšabtî) in a house (b^ebayith) since the day I brought up the people of Israel from Egypt to this day, but I have been moving about in a tent (be’ōhel) and a tabernacle (ûb^emiškān)” (v. 6). And the LORD continues, “Wherever I have moved about among all the people of Israel, did I ever speak a word with any of the tribal leaders of Israel, whom I commanded to shepherd my people Israel, saying, "Why have you not built me a house of cedar (bêth ’^arāzîn)?” (v. 7). According to McKenzie, “The house (‘bayit’) David proposes to build is a temple. The LORD says instead (v. 11) that he will build David a house (‘bayit’), that is, a dynasty. The claim in vv. 6-7 that the LORD has never had a house (i.e., temple) seems to overlook the temple in Shiloh (1 Sam. 1-3)” (on vv. 5-7). But, according to Hertzberg, the “compiler” knows what he is about.

It seems remarkable here that the Lord claims that not since the Exodus from Egypt, i.e. never, has he dwelt in a house, when there were well-built houses at least in Shiloh, and even later, to hold the ark. As the compiler, of course, realized this, the only real way of interpreting the sentence is to make a distinction here between yāšab, dwell permanently, abide, and šākan, make a temporary stay. The tent-dwelling in the wilderness is here (and often) called miškān [noun related to the verb šākan], dwelling in the latter sense, and even the stay at Shiloh appears to be regarded merely as an episode in a series of temporary stopping-places. (Hertzberg, p. 285, on 2 Sam. 7:4-7)

Shimon Bar-Efrat says, “In Shiloh, however, there was a House of the LORD (1 Sam. 1:7, 9). But there was also a Tent (Josh. 18:1; 1 Sam. 2:22), which symbolized the idea that the LORD is not restricted to one fixed place” (The Jewish Study Bible, 2004, p. 631, on 2 Sam. 7:6). Hertzberg sees the passage here as

an expression of the original and theologically legitimate view that the Lord is not bound to one place, but can make his dwelling anywhere. This, in the basic monotheistic conception, is what befits him. We could find in this passage the background to much of the prophetic polemic against the temple liturgy, just as in the New Testament also the worship of God in temples is regarded as a stage to be superseded (John 4:21; Acts 7:48f.; 17:24). The preservation of this trend of thought, despite the later construction of the temple, speaks for its age. In particular, in true prophetic fashion, the adornment of the future temple by cedar-wood is rejected. (Ibid.)

The prophet Nathan, speaking for the LORD, redirects the focus from David’s desire to build a temple to Israel’s future and the LORD’s intention to build David’s “house,” that is, dynasty. To David’s implied question, stated by Nathan, “why have you not built me a house of cedar?” (2 Sam. 7:7 at the end), the Lord’s response first rehearses David’s history with him. “Now therefore thus you shall say to my servant David: Thus says the LORD of hosts: I took you from the pasture, from following the sheep to be prince over my people Israel; and I have been with you wherever you went, and have cut off all your enemies from before you” (vv. 8, 9a). On the phrase, “following the sheep,” McKenzie refers to 1 Sam. 17:15, 34, and adds, “Kings in the ancient Near East were often described as shepherds; see 24:17; 1 Chr. 11:2; Ps. 78:70; Isa. 44:28,” and on the term “prince” (nāgîd), he gives the sense “king designate” and notes that it was translated “ruler” in 5:2” (on v. 8). Then the word from the LORD turns to the future: “I will make for you a great name, like the name of the great ones of the earth. And I will appoint a place for my people Israel and will plant them, so that they may live in their own place, and be disturbed no more; and evildoers shall afflict them no more, as formerly, from the time that I appointed judges over my people Israel; and I will give you rest from all your enemies” (vv. 9b-11a). By “place,” according to P. Kyle McCarter, is meant “not the promised land, in which Israel is already living, but the place where the Lord chooses to be worshiped (see Deut. 12:5, 11, 14, 18, 21, 26), i.e., the temple in Jerusalem” (HarperCollins Study Bible, rev. ed., 2006, on 2 Sam. 7:10).

At this point we come to the main point. In this chapter, the word beth “house” is used in four meanings. David now lives in his “house” (palace) (7:1, 2) and wants to build the LORD’s “house” (temple) (vv. 5, 6, 7, 13). But the LORD will establish David’s “house” (dynasty) (vv. 11, 16, 19, 25, 26, 27, 29), which honor’s David’s “house” (family status) (v. 18) (cf. William F. Stinespring, NOAB, 2nd ed., on chap. 7). David’s son will continue David’s dynasty. “When your days are fulfilled and you lie down with your ancestors, I will raise up your offspring after you, who shall come forth from your body, and I will establish his kingdom” (v. 12). God will “establish the throne of his kingdom forever” (v. 13). Even “when he commits iniquity,” though God “will punish him” (v. 14), God says, “I will not take my steadfast love from him, as I took it from Saul, whom I put away from before you” (v. 15).

The covenant with Israel under Moses was conditional. “If you will diligently observe this entire commandment that I am commanding you, loving the LORD your God, walking in all his ways, and holding fast to him, then the LORD will drive out all these nations before you, and you will dispossess nations larger and mightier than yourselves” (Deut. 11:22-23). “See, I am setting before you today a blessing and a curse: the blessing, if you obey the commandments of the LORD your God that I am commanding you today; and the curse, if you do not obey the commandments of the LORD your God, but turn from the way that I am commanding you today, to follow other gods that you have not known” (Deut. 11:26-28).

If we look ahead to the summary of Solomon’s life (1 Kings, chap. 12), it would seem that he fits the pattern of rejecting God anticipated by Deuteronomy. To David the LORD says, “Your house and your kingdom shall be made sure forever before me; your throne shall be established forever” (1 Sam. 7:16). The significance of this promise is underscored by the reminder that it was revealed to Nathan by the LORD in a vision: “In accordance with all these words and with all this vision, Nathan spoke to David” (v. 17).

David’s house includes Solomon, Ahaz, Hezekiah, Manasseh, Josiah, and the other kings of Judah. And though his dynasty appears to come to an end in the sixth century B.C. with the Babylonian destruction of Jerusalem and the exile of its inhabitants, hope lives on in the fate of King Jehoiachin (2 Kgs. 25:27-30), in Zerubbabel (Hag. 1:12, 14; Zech. 4:6-7). For Jews this hope remained alive in the Messianic expectations, and Christians see David’s dynasty as extending to the kingdom of Christ, who “will reign forever and ever” (Rev. 11:15).

Revelation 5:6-14, Episcopal and Lutheran Traditions

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)

On October 31, 2007 (Wednesday in the week of the Sunday closest to October 26, Year One), comments were repeated from September 3, 2006 (the Sunday closest to August 31, Year Two), when comments for Revelation 5:1-14 were combined from comments on Revelation 5:1-10 from October 26, 2005 (Wednesday of the week of the Twenty-Third Sunday after Pentecost, Year One), and comments on Revelation 5:6-14 from December 16, 2005 (Friday in the week of the Third Sunday of Advent, Year Two). The combined comments were repeated with some editing then, and are repeated again here:

The worship in heaven’s throne room continues, 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). 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)

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.

Titus 2:11-3:8a, Presbyterian Tradition

11 For the grace of God has appeared, bringing salvation to all, 12 training us to renounce impiety and worldly passions, and in the present age to live lives that are self-controlled, upright, and godly, 13 while we wait for the blessed hope and the manifestation of the glory of our great God and Savior, Jesus Christ. 14 He it is who gave himself for us that he might redeem us from all iniquity and purify for himself a people of his own who are zealous for good deeds.

15 Declare these things; exhort and reprove with all authority. Let no one look down on you.

Maintain Good Deeds

3:1 Remind them to be subject to rulers and authorities, to be obedient, to be ready for every good work, 2 to speak evil of no one, to avoid quarreling, to be gentle, and to show every courtesy to everyone. 3 For we ourselves were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, despicable, hating one another. 4 But when the goodness and loving kindness of God our Savior appeared, 5 he saved us, not because of any works of righteousness that we had done, but according to his mercy, through the water of rebirth and renewal by the Holy Spirit. 6 This Spirit he poured out on us richly through Jesus Christ our Savior, 7 so that, having been justified by his grace, we might become heirs according to the hope of eternal life. 8 The saying is sure. (Titus 2:11-3:8a, NRSV)

On February 23 and 24, 2007 (Friday and Saturday in the week of the Last Sunday after the Epiphany, Year One), comments were combined and adapted from earlier for comments on Titus 2:1-15 and 3:1-15. (For the earlier sources, see the Archives for those dates.) The relevant parts of the earlier comments, those on Titus 2:11-15, and on Titus 3:8, are repeated here:

Much of Paul’s instruction to Titus in chapter two, is about what to teach. Before his exhortation to “declare these things, exhort and reprove with all authority” (Tit. 2:15), he provides a theological basis for such living in “the grace of God” which “has appeared, bringing salvation to all” (v. 11). The people are “to renounce impiety and worldly passions,” but “to live lives that are self-controlled, upright, and godly” (v. 12). Due to Christ’s redemption of us “from all iniquity” in order to “purify for himself a people of his own who are zealous for good deeds” (v. 14), we may “wait for the blessed hope and the manifestation of the glory of our great God and Savior, Jesus Christ” (v. 13). Jouette M. Bassler notes that “NT writings rarely speak of Christ as God (but see Jn. 20:28; Heb. 1:8)” and adds, “This text may do so, but the translation given in textual note b, which does not refer to Christ as God, is equally possible. Elsewhere in these [Pastoral] letters, Jesus’ humanity is stressed (see 1 Tim. 2:5)” (HarperCollins Study Bible, rev. ed., 2006, Tit. 2:13).

Paul tells Titus to “Declare these things; exhort and reprove with all authority,” adding, “Let no one look down on you” (v. 15). So he has exhorted Titus to preach and teach with authority, with emphasis on “the grace of God [that] has appeared bringing salvation” (v. 11). This emphasis on doctrine, our waiting “for the blessed hope and the manifestation of the glory of our great God and Savior, Jesus Christ” (v. 13), who “gave himself for us that he might redeem us from all iniquity and purify for himself a people of his own who are zealous for good deeds” (v. 14), is the basis for various instructions about Christian living given in chapter two.

These instructions continue in chapter three. “Remind them to be subject to rulers and authorities, to be obedient, to be ready for every good work, to speak evil of no one, to avoid quarreling, to be gentle, and to show every courtesy to everyone” (3:1-2). William Barclay finds here “six qualifications for the good citizen” in Titus 3:1-2: The good citizen is (1) law-abiding, (2) active in service, (3) careful in speech, (4) tolerant, (5) kind, (6) gentle (The Letters to Timothy, Titus and Philemon, The Daily Study Bible, 2^nd ed., 1960, pp. 296-297, on Tit. 3:2). “Qualities like these arm only possible for the Christian,” says Barclay, “for they are only possible for the man in whose heart Christ reigns supreme. The welfare of any community depends on the acceptance by the Christians within it of the duty of demonstrating to all the world the nobility of Christian citizenship” (Ibid., pp. 297-298).

Paul directs Titus to remind the people of Crete that they were once like their non-Christian neighbors. “For we ourselves,” he says, “were once foolish, disobedient, led astray, slaves to various passions and pleasures, passing our days in malice and envy, despicable, hating one another” (v. 3). But God has provided a remedy for such conditions, described here in what has been called “a tight creedal formulation, perhaps from an early hymn” (Margaret M. Mitchell, on Tit. 3:4-7):

But when the goodness and loving kindness of God our Savior appeared, he saved us, not because of any works of righteousness that we had done, but according to his mercy, through the water of rebirth and renewal by the Holy Spirit. This Spirit he poured out on us richly through Jesus Christ our Savior, so that, having been justified by his grace, we might become heirs according to the hope of eternal life. (Titus 3:4-7, NRSV)

This passage is one of the “sure sayings” (v. 8a; cf. 1 Tim. 1:15; 3:1; 4:9; 2 Tim. 2:8). We note here the paired expressions, “God our Savior” (v. 4) and “Jesus Christ our Savior” (v. 6; cf. comments on 2:13, yesterday). Barclay lists seven “outstanding facts about the work of Christ for men [and women]” in this passage (vv. 3-7):

(1) What Jesus did for us is that he put us in a new relationship with God.

(2) This love and grace of God are gifts which no man could ever have earned or achieved; they can only be accepted in perfect trust and awakened love.

(3) This love and grace of God are mediated . . . through the church.

(4) . . . but the essential power behind it all is the power of the Holy Spirit.

(5) The effect of all this is threefold. It brings forgiveness for past sins.

(6) But the effect . . . is also present life.

(7) And lastly, there enters into life the hope of greater things. . . . The Christian is the man [or woman] who knows the wonder of past sin forgiven, the thrill of present life lived with Christ, and the hope of the greater life which is yet to be. (Ibid., pp. 299-302)

After a reminder that believers should “be careful to devote themselves to good works” (v. 8b) and a further warning against opponents (vv. 9-11), Paul turns to his concluding travel plans and instructions and greetings, with which he closes the letter.

Matthew 25:14-30, Episcopal and Lutheran Traditions

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)

On July 22, 2007 (the Sunday closest to July 20, Year One), comments were repeated from July 18, 2006 (Tuesday in the week of the Sunday closest to July 13, Year Two), when comments were used with editing and supplement from July 17, 2005 (the Sunday closest to July 20, Year One), and from December 16, 2005 (Friday in the week of the Third Sunday of Advent, Year Two). They are used again here:

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” (talanta, 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 (mna, 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).

This parable is compared with Mark13:34 and Luke 19:11-27 in a separate file, Talents-Pounds. Given the common structure of the situation in Matthew and Luke, there are remarkable similarities. But there are also striking differences, some of which are noted above. In Mark, a man goes “on a journey, when he leaves home and puts his slaves in charge, each with his work,”.commanding “the doorkeeper to be on the watch” (Mk. 13:34). This leads to the admonition, “Therefore, keep awake–for you do not know when the master of the house will come, in the evening, or at midnight, or at cockcrow, or at dawn, or else he may find you asleep when he comes suddenly” (vv. 35-36). But this admonition is not elaborated as a parable comparable to Matthew’s Parable of the Talents or Luke’s Parable of the Pounds. For Matthew and for Mark, these passages essentially close the period of Jesus ministry in Jerusalem before the Passion Narrative. In Matthew, the Parable of the Ten Maidens (Mt. 25:1-13), the Parable of the Talents (vv. 14-30), and the description of the Judgment Scene (vv. 31-46) conclude Jesus’ eschatological speech. Apart from the huge difference in monetary values, the main difference between the parables in Matthew and Luke is the apparent reference to an actual historical situation in Luke’s version.

Dale C. Allison interprets Matthew’s version of the parable 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, p. 878, on Mt. 25:14-30)

William Barclay gives the following interpretation of Luke’s version of this parable:

[The parable] tells about a king who went away to receive a kingdom and whose subjects did their best to stop him receiving it. When Herod the Great died in 4 B.C. he left his kingdom divided between Herod Antipas, Herod Philip and Archelaus. That division had to be ratified by the Romans, who were the overlords of Palestine, before it became effective. Archelaus, to whom Judaea had been left, went to Rome to persuade Augustus to allow him to enter into his inheritance, whereupon the Jews sent an embassy of fifty men to Rome to inform August that they did not wish to have him as king. In point of fact, Augustus confirmed him in his inheritance, though without the actual title of king. (William Barclay, The Gospel of Luke, Daily Study Bible, rev. ed., 1975, pp. 236-237, on Lk. 19:11-27)

Barclay adds that “Anyone in Judaea, on hearing the parable, would immediately remember the historical circumstances on which it was based” (Ibid.). Scholars differ on whether the Parables of the Talents and the Pounds are two versions of one parable told by Jesus, or different parables from different occasions (cf. I. Howard Marshall, Commentary on Luke, NIGTC, p. 701, on Lk. 19:11-27). They also differ on the significance. A Jülicher “claimed that the original form of the parable was meant simply to teach a moral lesson about using the gifts which God has given to man” (cited by Marshall, p. 702). Barclay follows a line similar to that: “The parable of the king and his servants illustrates certain great facts of the Christian life,” he says, and lists (1) “the king’s trust” (2) “the king’s test” (3) “the king’s reward” (Barclay, p. 237). Barclay adds that “the parable concludes with one of the inexorable laws of life. To him who has, more will be given; from him who has not, what he has will be taken away” (Barclay, p. 238).

Eric Franklin, however, has trouble with such an interpretation. According to him, “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, p. 951, on Lk.19:11-27). 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. “That the nobleman-become-king stands for Jesus is made more unlikely by the third servant’s wholly unflattering description of him (v. 21) as rapacious and a fraudster, an assessment that the king does not deny (v. 22)” (Ibid.). “The parable therefore is unlikely to be an allegory,” says Franklin,

but is rather, in the words of Evans (1990), ‘another of the risqué parables . . . in which the central figure is a reprehensible character’. In pointing to the demands made by the manner of the Kingdom’s appearing in Jesus, Luke has used this device, not only in the parable of the dishonest steward (16:1-9), but also, and with a close parallel, in that of the importunate widow (18:1-8), where one is encouraged to pray for its coming, and the friend at midnight (11:5-8) where one is told to ask to live out of its power. (Franklin, p. 952)

William Barclay, in reference to Matthew’s parable, draws certain conclusions:

In this parable Jesus tells us that there can be no religion without adventure. But there is much more to this parable than that.

(I) It tells us that God gives men differing gifts. . . .

(ii) It tells us that the reward of work well done is still more work to do. . . .

(iii) It tells us that the man who is punished is the man who will not try.

(iv) It lays down a rule of life that is universally true. It tells us that to him who has more will be given, and he who has not will lose even what he has. (The Gospel of Matthew, The Daily Study Bible Series, rev. ed., vol. 2, pp. 323-324 on Mt. 25:14-30).

Luke 1:39-48a (48b-56), Presbyterian Tradition

39 In those days Mary set out and went with haste to a Judean town in the hill country, 40 where she entered the house of Zechariah and greeted Elizabeth. 41 When Elizabeth heard Mary's greeting, the child leaped in her womb. And Elizabeth was filled with the Holy Spirit 42 and exclaimed with a loud cry, "Blessed are you among women, and blessed is the fruit of your womb. 43 And why has this happened to me, that the mother of my Lord comes to me? 44 For as soon as I heard the sound of your greeting, the child in my womb leaped for joy. 45 And blessed is she who believed that there would be a fulfillment of what was spoken to her by the Lord."

The Magnificat

46 And Mary said,

"My soul magnifies the Lord,

47 and my spirit rejoices in God my Savior,

48 for he has looked with favor on the lowliness of his servant. (Luke 1:39-48a, NRSV)

Surely, from now on all generations will call me blessed;

49 for the Mighty One has done great things for me,

and holy is his name.

50 His mercy is for those who fear him

from generation to generation.

51 He has shown strength with his arm;

he has scattered the proud in the thoughts of their hearts.

52 He has brought down the powerful from their thrones,

and lifted up the lowly;

53 he has filled the hungry with good things,

and sent the rich away empty.

54 He has helped his servant Israel,

in remembrance of his mercy,

55 according to the promise he made to our ancestors,

to Abraham and to his descendants forever."

56 And Mary remained with her about three months and then returned to her home.

The Birth of John the Baptist

57 Now the time came for Elizabeth to give birth, and she bore a son. 58 Her neighbors and relatives heard that the Lord had shown his great mercy to her, and they rejoiced with her.

59 On the eighth day they came to circumcise the child, and they were going to name him Zechariah after his father. (Luke 1:48b-56, NRSV)

In the reading from Luke, Mary comes to visit Elizabeth and is greeted by a blessing. “Blessed are you among women, and blessed is the fruit of your womb” (Lk. 1:42). When Elizabeth heard Mary’s greeting, “the child in my womb leaped for joy” (v. 44). She concludes by summing up Mary’s response to Gabriel. “And blessed is she who believed that there would be a fulfillment of what was spoken to her by the Lord” (v. 45). The reading continues with the opening lines of the “Magnificat”:

            My soul magnifies [magnificat, first in Latin word order] the Lord,

               and my spirit rejoices in God my Savior,

            for he has looked with favor on the lowliness of his servant. (Lk. 1:46-48a NRSV)

On December 22, 2006 (Friday in the week of the Third Sunday of Advent, Year One, Presbyterian reference for Dec. 22), comments that were repeated with minor adaptation from December 23, 2004, (Thursday in the week of the Fourth Sunday of Advent, Year One), on December 21, 2005 (Wednesday of the week of the Fourth Sunday of Advent, Year Two), were used with further adaptation, and are repeated again here:

In the reading from Luke, Mary comes to visit Elizabeth and is greeted by a blessing. “Blessed are you among women, and blessed is the fruit of your womb” (Lk. 1:42). When Elizabeth heard Mary’s greeting, “the child in my womb leaped for joy” (v. 44). She concludes by summing up Mary’s response to Gabriel. “And blessed is she who believed that there would be a fulfillment of what was spoken to her by the Lord” (v. 45). Mary responds in poetic lines that have been called the Magnificat, from the first word in the Latin version: “My soul magnifies [magnificat, first in Latin word order] the Lord, / and my spirit rejoices in God my Savior, / for he has looked with favor on the lowliness of his servant. (Lk. 1:46-48a NRSV)

Mary’s song has been compared to Hannah’s prayer (1 Sam. 2:1-10). Hannah’s prayer has been classified as a community song of thanksgiving because it anticipates good things for God’s people under Samuel’s leadership. Hannah’s prayer (song) celebrates the fact that “The bows of the mighty are broken, / but the feeble gird on strength. / Those who were full have hired themselves out for bread, / but those who were hungry are fat with spoil. (1 Sam. 2:4, 5a,b). Hannah also sings, proclaiming that “The Lord makes poor and makes rich; / he brings low, he also exalts. / 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” (1 Sam. 2:7, 8a, b). We may compare lines from Mary’s song: “He has brought down the powerful from their thrones, / and lifted up the lowly; / he has filled the hungry with good things, / and sent the rich away empty. (Lk. 1:52-53). Mary celebrates not only the favor shown to her by the Lord (vv. 48, 49), but also the fulfillment, through her son to be born, as we know, of “the promise he made to our ancestors, / to Abraham and to his descendants forever (v. 55).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net