This is the third installment in the Holy Place series. Seven lamps atop a golden menorah lit the holy place. In Revelations, John had a vision of its archetype, seven lamps of fire burning before the heavenly throne, “which are the seven Spirits of God” (Rev 4:5). Thereafter, he saw the Lamb, our crucified and risen Lord, having seven eyes, “which are the seven Spirits of God sent forth into all the earth” (Rev 5:6). We are both crucified (Gal 2:20) and risen (Eph 2:6) in him, and conjointly we comprise the seven spirits of God sent forth unto all the earth-the golden lampstand.
Similarly, the seven churches, the body of believers in Asia, are portrayed as seven golden lampstands with Christ in their midst (Rev 1:12-20). In the earthly tabernacle, the menorah’s lamps were supported by its center stem with six branches that protruded from it, three on each side. The center stem corresponds to our Lord, in the midst of the lamps, and the six branches are those who are in him. Six is the number of man.
Both passages in Revelations allude to Zechariah’s vision of a golden lampstand (Zech 4:1-14). He saw seven lamps, which are the seven eyes of the Lord, which roam “to and fro through the whole earth” (4:10). These seven eyes/lamps are those who first lament, but later rejoice over the rebuilding of the temple. (The KJV has the seven with those who rejoice, but “with” is not in the Hebrew text). These are God’s covenant people, a sign (mopheth) of Christ, the stone with seven eyes (Zech 3:8,9).
The physical lampstand was pure hammered gold. Moreover, the olive oil contained within its lamps was the purest illuminating oil, beaten not pressed. The Israelites were commanded to supply beaten oil for the lampstand (Ex 27:20). Zechariah’s vision focuses on the oil and so shall we. A bowl atop his lampstand served as a reservoir for its lamps. An olive tree hovered on each side. Gold dripped from a fruited branch (shibboleth) into a golden tube that fed the bowl. Thus, there were two trees, two branches and two tubes of gold. The allusions to gold suggest the Spirit’s presence for in tabernacle symbology, gold is associated with God. This is confirmed by the vision’s meaning: “…not by might, nor by power, but by my spirit, saith the LORD of hosts (Zech 4:6).
An angel calls the two branches “sons of oil”. Most translations render this “anointed ones,” from oil’s use in the consecration of prophets, priests, and kings. However, the beaten oil flows not upon the branches, but out from them. The Israelites are the olive trees (Psalm 52:8), (Jer 11:16), (Rom 11:24). The Spirit, then, is associated with an inward consecration, as well as an outward one (Acts 10:38, Isaiah 61:1).
What accounts, though, for golden oil, fragrant with the spirit? Moses first enjoined the Israelites to love the Lord “… with all thine heart, and with all thy soul, and with all thy might” (Deut 6:5). This conditions “the trees,” to bud and set fruit. He then instructed them: “And these words, which I command thee this day, shall be in thine heart: And thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and on thy gates” (Deut 6:6-9). Moses received living words (Acts 7:38) for Israel. The golden oil is imbued with the word of God for the word is spirit (John 6:63, 2 Tim 3:16)
Such a stringent regimen was needful, because the law, though spiritual, is weakened by sinful flesh (Rom 7:14, 8:3). The word of God is likened to fire and hammer (Jer 23:29). It is both a pestle struck upon the inner self that releases beaten oil and the flame that kindles it, hence “The entrance of thy words giveth light; it giveth understanding unto the simple” (Ps 119:130). Its operation is dynamic for it is supernatural in source and force. Switching metaphors helps to illustrate what’s at work: “For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart” (Heb 4:12).
An outward consecration is no substitute for this inward one-the beaten oil. King Saul was anointed with oil and the spirit, even prophesied, but did not heed God’s directions. He was ruled unfit and lost a dynasty. The man of God who prophesied against the altar of Bethel soon disobeyed at the cost of his life. Such failures reveal why the Spirit drove Jesus into the wilderness following his baptism. The temptation is about “beaten oil”. Christ choose the will of the Father over a life of worldly grandeur. At Gethsemane, he was steadfast. Gethsemane means “olive press”. Once olives were beaten by mortar and pestle, they were sent to a press to extract what was left. Here, “…his sweat was as it were great drops of blood falling down to the ground” (Lk 22:44).
In the parable of the ten virgins, all ten loved the bridegroom. All ten had oil, but Jesus called five of them foolish for they had not enough, nor the time to acquire it. Those who love the Lord are laden with fruit that wants but the impact of the word to release golden oil-the inward consecration. More than love or casual obedience, it is setting oneself aside to be a useful vessel for the Lord.
We would be wise and not foolish. Study of the word has benefit, and in the process bruises some olives, but why not augment it with the ancient approach for a copious flow? Note that it is rote and has very little to do with exposition, but rather consists of the constant reception, declaration, and repetition of the word. Old Testament saints, just natural man, testify to the stunning results possible when the word is assiduously applied.
Indeed, Moses’ face shown and Jesus called John the Baptist a burning and shining light (John 5:35), yet observed that the least in the kingdom of heaven is greater than he (Matt 11:11). We possess supernatural life and should be a shining, brilliant witness to a darkened world, not a sanitized version of it. As priests in the order of Melchizadek, we have the responsibility both to tend and be the flame. Scripture, properly channeled, can equip us to go from glory to glory. In the opening verses of Genesis, the Spirit hovers over the earth, then joins with the word- and there was light! The Spirit hovers over us, God’s earthen vessels, awaiting the interaction of the word to light his golden lampstand.
We need not don phylacteries, though physical as well as vocal and auditory tools all aid to impart the word. Adopting Moses’ instructions suggests that we memorize scripture, speak it, meditate, pray and declare it continually. (See also Gen 24:63, Ex 13:9, Josh 1:8, Ps 1:2, Ps 119, Matt 4:4).
A full treatment of the golden lampstand requires a book. The purpose of this series is but to inform our role as priests in the order of Melchizedek. Also, this post developed in ways I had not foreseen. Heretofore, I had only dabbled in praying and declaring the word and any memorization had been inadvertent.