Monday, January 16, 2017

Hosea

Here is my sermon from Sunday. The text was Hosea 1:1, 2:14-23:

This past Monday, on January 9, happens to be the day on which more people commit marital infidelity than any other day of the year. I don’t know how they figured that out, but it was what I heard this past week, and I thought it was rather appropriate for today because what Hosea, the first of the 12 Minor Prophets that we encounter, deals with is infidelity, the breaking of relationship, and in particular the breaking of covenantal relationships. Of course, when we think of breaking of vows, it is the breaking of marriage vows that tends to come first.  But there are lots of other vows, sometimes merely implied, that we can also break, which can lead us to break relationship. Several years ago, I showed a video of from the Jimmy Kimmel show where he asked parents to give their kids terrible Christmas presents, but this week I came across a similar video in which he asked parents to tell their children that they had eaten all of their children’s Halloween candy. Take a look…  I am pretty sure that Jimmy Kimmel is going to hell for that, and perhaps I am for showing it, and you for laughing. But that breaking of relationship between these parents and their children, and the responses the children have, I believe are appropriate for the message we see in the prophet Hosea.

We know very little about Hosea. We are told in that opening passage of the book that he is the son of Beeri, a typical introduction in prophetic writings, about whom we know nothing, and then the kings who were ruling in Israel and in Judah.  His prophetic career lasts from the year 750 to 724 BCE, which is a fairly tumultuous time for Israel, or the northern Kingdom. And as a reminder, after the death of King Solomon, the united monarchy, as it is called, is divided into two kingdoms. The northern kingdom, known as Israel, and the southern kingdom, known as Judah. The northern kingdom is larger and contains 10 of the tribes of Israel, while Judah is smaller and contains 2 tribes but also contains Jerusalem. While there are several prophets who make prophecies about and for the northern kingdom, Hosea is the only prophet that we know of who is from the northern kingdom, not from Judah. Outside of the book of Job, Hosea is the hardest book for Biblical translators. Not only is the text obscure and difficult in the Hebrew, the Greek version of the Old Testament, known as the Septuagint, is also difficult. Since it is then believed that the difficulty of the text comes not from mistakes in transmission through the millennia, they believe that what we have in the book of Hosea is evidence of a different dialect in ancient Hebrew. I think that’s totally cool  because that means there were much larger divides between Israel and Judah than we might otherwise not be aware of besides for a political boundary. I think that’s totally cool. It’s like George Bernard Shaw’s quote that Britain and America are a people “divided by a common language.”

Monday, January 9, 2017

The Prophets

Here is my sermon from Sunday, and introduction to our sermon series on the 12 Minor Prophets.

Today we begin a new sermon series on the 12 Minor Prophets which will take us through the next 13 weeks, ending the week before Palm Sunday. This will be by far the longest sermon series we have done and by the end of this you and me both might be really ready for it to end, although I hope that’s not the case because I think these books have something important to say to us, and the reason this series is being called “Major Messages in the Minor Prophets.” I’ve wanted to do this series for a long time, but never got there because it is a bit overwhelming in covering an area that I did not know a lot about, and so you get to hear it all now, and if nothing else by the end of it you will have been exposed to all 12 of the minor prophets, and something about what they had to say, and perhaps you might even be able to remember 8 or 9 of their names.

But before we dig into each of the books individually, I thought it was important to give you some background on who the prophets were and what was happening at the time they were writing to give you a better context and understanding of who they are. And we begin with some semantics. First, the term minor prophets has nothing at all to do with their importance or significance of either their messages or their meaning in the tradition or cannon of scripture. They are called the minor prophets because of the length of their writings, which range from a single chapter to 14 chapters, are significantly shorter when compared against what are known as the major prophets, Isaiah, Jeremiah and Ezekiel. These works are also sometimes called the Book of the Twelve as they were all contained on one scroll in ancient manuscripts, and idea to which we will return. The second semantic issue is that technically there are not any prophets in the Hebrew Scriptures. There are not any prophets because the word prophet comes not out of Hebrew, but out of Greek, so it came into our lexicon first when the Hebrew scriptures were translated into Greek, known as the Septuagint, which also happens to be what most of the people who wrote the New Testament used in creating the New Testament which is written in Greek. One meaning of the word prophet in Greek is “to foresee” which is where we get the idea that prophets are people who give predictions, or prophecies, about the future, which, while true sometimes, is not the primary role of prophets as we understand them. Their job was not to provide horoscopes of Israel. Another meaning of the word is “one who speaks for another.” This is closer to the meaning of what prophets did in the ancient world, which is that they were spokesmen and women for God. Thus, prophetic statements often, but not always begin, “thus says the Lord…” or “Hear the word of the Lord…” or something along those lines.

Monday, January 2, 2017

Which Way Do We Go?

Here is my sermon from Sunday. The text was Matthew 25:31-46:

Well another new year has begun. For some, 2017 may be better than 2016, and for others it may be worse, but what the future holds is totally unknown. As they say, hindsight is 20/20, but we don’t have the same effectiveness in gauging what is to come, otherwise we all would have put money on the Cubs to win the world series.  And yet we try and make guesses about the future all the time. People are claiming who is going to win the super bowl, people saying Trump will be the best president ever and others saying the worst ever, some saying that the Red Sox will never win another world series title, that’s me, although it’s more hope than prediction, some predicting economic collapse, and they have predicted 20 of the last 2 recessions, and some are predicting huge economic growth. And for what applies to the church, some predicting who will go to heaven, and who might go somewhere else. It’s that last prediction that we seek to tackle today based on the passage we just heard from Matthew, known as the Parable of the Sheep and the Goats.

If you’ve been attending here for a while, you have heard me say before that I think the question many Christians use to try and bring others to the faith, which is “if you were to die tonight, do you know where you would go?” is an awful question. It’s awful for several reasons, one them being that it makes an affirmation of faith all about fear, not about trust or love, and that’s not a good place to start in any relationship, let alone a relationship with God. But more importantly it’s a bad question because the proper answer is “No, and neither do you.” Of course, that is not what the people asking the question think, but I believe that is the appropriate answer because of what Jesus tells us in this passage. This is the only scripture passage in which Jesus talks about a final judgment, the only one that says anything about how a decision of which way people might go is made. The only one. That may seem surprising based on how much emphasis that some in the church put onto the issue of the afterlife, but we should remember that Jesus’ message was always much more about life here and now, about God’s kingdom here and now, then it was about some time to come.  That doesn’t mean those things are unimportant, and this parable does deal with that and, for me at least, it is always one of those passages that leaves me not only a little uneasy, because I’m never sure if I am reading it and interpreting it the right way, and if I am I’m always happy and deeply disturbed at the same time with the conclusion.

Saturday, December 31, 2016

Books I Read in 2016

Here are the books I read in 2016. (This is more for my information than for others)

  1. 10 Things Your Minister Want to Tell You (But Can't Because He Needs His Job) by Oliver Thomas
  2. 11 Days in December: Christmas at the Bulge by Stanley Weintraub
  3. 81 Days Below Zero: The Incredible Survival Story of a World War II Pilot in Alaska's Frozen Wilderness by Brian Murphy
  4. A Hundred and One Days: A Baghdad Journal by Asne Seierstad
  5. A Place Called Hope by Phillip Gulley
  6. A Plain Account of Christian Perfection by John Wesley
  7. A Walk in the Woods: Rediscovering America on the Appalachian Trail by Bill Bryson
  8. As Far as the Eye Could See: Accounts of Animals Along the Santa Fe Trail 1821-1880 by Phyllis S. Morgan
  9. As You Wish: Inconceivable Tales from the Making of the Princess Bride by Cary Elwes
  10. Beatitudes for Today by James C. Howell

Saturday, December 24, 2016

To A Maid Engaged To Joseph

Here is my sermon for Christmas Eve. The text was Luke 1:26-38:

If you’ve been alive long enough then you have regrets.  There are things you regret that you did and there are probably things you regret that you did not do. Robert Frost famously said “two roads diverged in the woods and I, I took the one less traveled and that has made all the difference.” Perhaps you regret not taking the less traveled path, or perhaps you didn’t even take either of those paths but instead turned around and went the other way. We regret the times we said yes instead of saying no, and we regret the times we said no when, in fact, we should have said yes, and perhaps we wonder what would have happened if we had made a different choice. I sometimes wonder what would have happened if people in scripture had done something different. What if Mary’s response to the angel about her bearing Jesus had been different? What if Mary had said no?

We really don’t know very much about Mary. Most of what people think they know about Mary are stories that develop much later in the history of the church. Luke, who we just heard from, mentions her the most.  She is named 12 times in Luke, but all of these are in his infancy narrative.  She appears in two other stories in Luke, but is not named in those.  In Matthew, she is named 5 times.  Four of those times are in his infancy narrative, and then she is talked about two other times, being named once, although it’s a reference to her, not something directly involving her.  In Mark, she is named only once, and like in Matthew it is simple a reference of a crowd saying that Mary is Jesus’ mother, and then there is one story in which she is not named.  In John she is not named at all, but there are two stories make reference to her.  And that is all that we have in the gospels.  Not really a lot to go on, but when we compare Mary against other characters in scripture, especially women, the fact that we know as much about her as we do, and that she is referenced in all four gospels, is quite extraordinary.

Wednesday, December 21, 2016

Blue Christmas: Snow on Snow

Here is my sermon for our Blue Christmas Service. The text was Isaiah 9:1-6 and John 1:1-5, 10-14:

We, as a culture, have an obsession, or at least a seeming obsession, with having a white Christmas. The last report I saw said Albuquerque has a 4% chance of having a white Christmas, that is either having it snow, or having snow on the ground come Sunday.’ We have this obsession with a white Christmas even though it doesn’t match the reality for large parts of the world, including Bethlehem. Someone I went to seminary with was from the southern hemisphere and she said it wasn’t until she was a teenager that she understood why all the Christmas images had snow on them because of her Christmas took place in the middle of the summer, whereas we have Christmas in winter. But this idea of a white Christmas came around long before Bing Crosby’s immortal White Christmas was recorded. In fact, according to Ian Bradley, an expert on Victorian hymnody, he has said that In the Bleak Midwinter, which was written in 1872, “has probably done as much as anything to give generations of children the impression that the birth of Jesus took place in the snow.”  Although not as popular today, this hymn used to be one the Christmas standards, and to give some indication of that, the house where Gustav Holst, best known for writing the Planets, wrote the tune is known as Midwinter Cottage in honor of this connection.

For the season of Advent, we have been looking at the hymns of Advent and Christmas to see what they teach us about our faith and the meaning, and need for Christmas, and I thought that In the Bleak Midwinter was the appropriate song for this evening’s service.  There is something beautiful and magic about snow and the environment it creates. The author John Milton said of snow and Christmas, snow was nature covering herself with a veil to hide any ugliness from the Christ child. Snow covers everything and gives the world that soft edge while simultaneously absorbing noise to add the serenity and peacefulness that we associate with the Christmas season, or at least that we say we want in the Christmas season. But that beautiful image of snow is not what Christina Rosetti is talking about in this hymn. Instead she is talking about the ugliness and coldness of winter, the deadness, of frozen ground, and whipping winds and snow piling up snow on snow. This is not the winter wonderland that we like to sing of at this time of year. This is the bleak mid-winter, the end of February when winter has lost all its appeal, the snow is no longer beautiful, but a burden, when you are stuck up inside and you can’t wait for spring to arrive.  It feels like Bill Murray’s weather prediction from Groundhog Day about winter: “It’s gonna be cold, it’s gonna be gray, and it’s gonna last you the rest of your life.” This is not “it’s the most wonderful time of the year,” this bleak midwinter is the dark night of the soul.

Monday, December 19, 2016

Silent Night, Holy Night

Here is my sermon from Sunday. The text was Matthew 1:18-25:

At the last church I served, our piano player fell and broke her hip on Christmas Eve. That is not, obviously, the ideal time to lose your main musician, and on top of that it also meant that I had to make a hospital visit that afternoon and the hospital was more than a half mile away. Now we did have an organist, but she was 92, and not as good as she once was. But one of the advantages of it happening Christmas Eve was the fact that most people know most of the songs that we will sing because they are ones we have been singing them seemingly for hundreds of years, so having someone play along is not as crucial. In fact, I would guess we could probably sing most of those songs acapella easily. But, obviously, it’s still not ideal, and it made me think of how Silent Night, Holy Night, came to be created.

Joseph Mohr was a Roman Catholic priest serving a small town in Austria. As an illegitimate child, Mohr did not have an easy life growing up and even had to get special permission to join the priesthood because of his birth status. But in 1816 he composed a poem that we all know today, although he didn’t actually use it until 1818. According to legend, on Christmas Eve Mohr walked three kilometers through the snow, I think it was uphill both ways, to present his poem to Franz Gruber, a musician in the next town, and asked him to write music for guitar for his poem. Gruber composed the tune that has only changed slightly in the 200 years since he wrote it in just a couple of hours. But, the story says, and this may only be apocryphal, that Mohr asked Gruber to write the music for guitar because the organ at the church that he served was broken, and thus they needed music that could be played on a guitar for the service, which they did, with Silent Night being performed that evening for the first time. A less than ideal circumstance.

Silent Night has gone on to become one of, if not the, most famous Christmas hymns. During the famous Christmas Truce of 1914 when British, French and German soldiers, of their own accord, stopped fighting and exchanged gifts and greetings with each other across the front lines, the one song they could all sing together was Silent Night, and in some places, it was one of the sides beginning to sing this hymn that started the truce. One of my favorite parts of the Christmas Truce story is that it only took place in 1914, because after it happened military leaders on both sides issued strong messages against fraternization, which basically said, “how dare you shake the hand of the person we want you to kill.” Peace on earth and good will and all that stuff.

But as much as we love Silent Night, and I do have to mention that we broke the tradition of it not being sung until Christmas Eve this morning, does Silent Night actually match reality, of our lives? I think that’s an important question to ask because it’s human nature to compare ourselves and our lives against others, and against what we hold us as the ideal. And so we hear Silent Night, and we imagine it with all the lights out and the candles glowing and everything is peaceful and beautiful. It’s calm and bright, silent and holy. We have this image in our mind and when we compare it to our lives, with hectic schedules and running around, and perhaps all the noise, both literal and proverbial, that surrounds Christmas we wonder what we are doing wrong? How come our Christmas is not like that? Perhaps we even beg for a time when everything might be silent, even for just 5 minutes. Or perhaps we have the exact opposite, that the silence of not hearing the voices of loved ones we have lost is oppressive. We long for the silence to go away. We long for just a moment to hear the chaos and the tumult of a house filled with loved lost and of Christmas’ past, and we wonder how come our Christmas is not like that? Not ideal circumstances.

But is Mohr’s famous song even a reality for that first Christmas? Was everything calm? Was everything silent? I highly doubt it. First let’s start with the reality of birth. Ladies, for those of you who gave birth naturally, and even for those who used and epidural, or had a C-section, was your birth quiet? Was it calm? Uh, no. It was anything but that. Now we also have to add onto that, that according to Luke, but not Matthew, that Mary had just walked 90 miles to Bethlehem, which can’t have added to her happiness, and the Bible says nothing about her riding a donkey, and since they were poor, the greater likelihood is that they didn’t have a donkey. But once in Bethlehem they would have been surrounded by barn yard animals and all the noises, and smells, they make.

Now maybe after the baby is born, and laying gently on your chest, or in the bassinet, there was some calm, and that glow that surrounds the entire moment of birth, was there. And perhaps that is what Mohr is talking about when he says “Holy infant so tender and mild, sleep in heavenly peace, sleep in heavenly peace.” Or something that occurred to me this week, as I was thinking about when my girls were infants, was that perhaps the last line was Mary’s prayer that every parent has made with an infant at some point of saying/praying, “Oh for God’s sake would you please go to sleep, please because I’m too exhausted to keep going, please sleep like an angel so I can go to sleep.” Now since he was a Catholic priest, Mohr never had any children of his own, so maybe I’m just reading that into the lyrics, but that’s what we get to do.

But it actually turns out that Mohr’s lyrics are not so silent themselves, because in the second verse we are told that the angels are quaking at the sight as the heavenly host, surrounded by beams of light are singing “alleluia.” I do not think they were doing this quietly, as if you are saying “God be praised” it’s something that we do loudly, we do it joyfully, we do it exuberantly, well maybe not all of us, but that’s how we should be doing it. There’s an exclamation point after it, for heaven’s sake, so it has to be done enthusiastically, and certainly not silently. And then in the fourth verse we are asked to join in with the angels in their singing, join in singing Alleluia! To our King. Again, this is not something we should be doing quietly, or melodically, or reverently, this is something we should be shouting from the rooftops. Praise be to God! Come here the good news! Christ is born! For us has been born in the city of David, a savior. The sky opened up, rays of light burst from the heavens, and the angels sang the song we are called to join, Alleluia! Christ the savior is born! Christ the savior is born!

We might say it’s a holy night, but we cannot, or should not say that it’s a silent night, because in this moment the world has been changed, the world has been turned upside down. This is not the time to be calm, this is the time to be filled with excitement. Now I’m not trying to ruin this hymn, and I don’t know what Mohr’s original thinking was, but I do want us to pay attention to the imagery that Mohr uses to understand his message and the message of Christmas, and that is the imagery of light. The shepherds are quaking, not just because of the singing of the angels, but more importantly because the darkness has been shattered by the sight of the glories streaming from heaven afar. This glorious light shining down on them as the angels appear. And in the fourth verse it’s the wondrous star that shines on us as we sing along with the angels.  But it’s the third verse that holds the theological punch. Mohr says “Son of God, love’s pure light, radiant beams from thy holy face, with the dawn of redeeming grace, Jesus, Lord, at thy birth, Jesus, Lord at thy birth.”  The incarnation is God being made flesh and coming to earth, not as some triumphant king riding a mighty steed, but as a baby, being born in manager, to poor parents, in less than ideal circumstances, and yet in that moment the world is changed because the light has come into the darkness.

In Isaiah, which we will hear several times in the next week, Isaiah tells us that “for those who have walked in darkness have seen a great light, those who lived in a land of deep darkness— on them light has shined. For a child has been born for us, a son given to us; authority rests upon his shoulders; and he is named Wonderful Counsellor, Mighty God, Everlasting Father, Prince of Peace.” (Isaiah 9) As I said on the first Sunday of Advent, we don’t have Christmas because everything is calm and sunny and bright, if the world was like that we wouldn’t need Christmas. We have Christmas because our circumstances are often far from ideal. Our lives are noisy and chaotic and messy, or perhaps it’s too quiet. Life doesn’t go as planned, and we walk in that darkness and need the light to overcome the darkness, that light we find in Christ, and because of that we come not to be silent, but to shout alleluia!

In a poem entitled, Not a Silent Night, Debbie Wallis, says

It was not a silent night. Men were questioning what this strange starlight meant.
Others, roused in the midst of their watch, no longer questioned.
For their night was split with the shock of a choir of angels
Shouting “Glory to God, the Christ child comes!”

It was not a silent night. It was a noisy, confusing night. The city was congested,
Tempers were short, the inns crowded – all of them!
And Mary and Joseph – what did their hearts cry when the saw the lowly birth bed?

It was not a silent night. His coming tore a woman’s body. Hid coming was hard –
dreadfully hard for everyone involved.
His coming was not a mythical anesthetized 20th century dream.
It was hard and cold. It was heavy

But it was not silent. He forever split our darkness with the proclamation of angels
That the Light of the world was shining.
That for all ages to come we could know that heaven is not silent.
For God has spoken. He has come.

That first Christmas was many things, but silent was not one them, because the angels were singing, and the cattle were lowing, and the heavens rejoiced that Christ was born, for you and for me. So, as we think about that night let us remember not the silence, but of the light, the light come into the world, the light that came to overcome the darkness, the dawn that breaks the night, and let us not remain silent ourselves but instead join with the heavenly hosts in singing “Alleluia! Glory in the highest heaven, and on earth peace and goodwill to all.” May it be so my brothers and sisters. Amen.

Monday, December 5, 2016

Come Thou Long Expected Jesus

Here is my sermon from Sunday. The text was Matthew 3:1-12:

I don’t like to wait. I’ve been known to leave stores when I see that the lines are too long. I don’t like the waiting and I don’t like the frustration that comes with waiting and I especially don’t like it when it seems like all the other lines are going faster than the line I have chosen. And waiting can be even harder when there is some urgency or expectation to the waiting. Do you remember when you were a kid at Christmas? That time between the beginning of December and Christmas Day seemed to take forever. It proved the point that time is not a constant. Now that time goes quicker, because all time goes quicker, and yet there can also be times in which it goes excruciatingly slow, like while waiting in lines. Because there is good waiting, and there is bad waiting. We have been to the Macy’s Thanksgiving Day Parade several times. Where we have watched the parade, it arrives around 10 am, but to be able to get a seat up front so you can see everything, you have to arrive around 6 am. That’s four hours of sitting in the cold on a sidewalk in New York City. That can be hard time or easy time. The first year we were there, the police officer who was there I guess to protect us from ourselves, led us all in singing and chanting back and forth to the other side of the street, and it was a lot of fun. It was easy time. The next time, the officer was just there leaving us to our own devices. I spent the time going through French flash cards so I could pass the French reading exam that Harvard required for graduation. That was some hard time. But both times, the wait was the longest just at the time in which you could hear the parade, but could not see it. It was right there and yet it was so far away. It was there and yet the expectation and excitement of it coming, because it’s not there, were heightened and the wait was hard. That’s advent. A time of knowing that Christ’s coming is here and also knowing it’s not here, and so our series on the songs of the season continues by looking at Charles Wesley’s classic hymn Come Thou Long Expected Jesus.

Last week we found ourselves in exile crying out for God to send deliverance and remembering the promises that God has given to the people, given to us, especially the promises that we find in the prophet Isaiah, but not knowing when it would all come about. This week, not much has changed, except that we are now in the wilderness and we have John the Baptist making a proclamation of repentance as the one who prepares the way for the coming of the Lord. That means the time has come, but it’s not quite here. It’s the time in which you can hear the bands in the parade but you can’t see them yet. You know they are there but the closer it gets, the farther away it seems and the harder the waiting becomes. We know that Christmas is right around the corner, we know that Jesus’ coming is right there, the one who is more powerful is coming but when? When will it be? How much longer will we have to wait? When will the promises be fulfilled?

Monday, November 28, 2016

O Come, O Come, Emmanuel

Here is my sermon from Sunday. The text was Matthew 24:36-44:

Every year around this time we hear from a certain segment of the news media about a war on Christmas, and how come stores won’t say Merry Christmas. That entire argument misses the point entirely because there is not a war on Christmas. There is a war on Advent, the time of preparation. Christmas does not begin until December 25 and then runs for 12 days, so just when we should begin to say Merry Christmas is the very time in which Christmas is taken down and put away in a box until next year.  If we want to talk about a war on Christmas let’s get serious and talk about returning to the 12 days of Christmas that start on Christmas day, not the 30 or so days before Christmas even arrives. And the last piece is that this year Christmas falls on a Sunday, and we will be holding a worship service, and here is my rule, if you are not in worship on Christmas Day, either here or some other church where you are, then you never get to say “Let’s keep Christ in Christmas” ever again. There is not a war on Christmas there is a war on Advent the time of preparation to get ready for the coming of Christmas. To get ready for welcoming the Christ child into our lives once again. A time to get ready to welcome Jesus into the world, and to recognize, as we have talked about for the past few weeks, that Christ is here and yet Christ is not yet here as well. He has come and he has yet to come.

Now I do have to confess my own hypocrisy here and that is that I start listening to Christmas music before Halloween even arrives, and as soon as Linda will allow me to put up Christmas decorations they are going up, so I have my own personal war with advent. But that has never stopped me from simultaneously emphasizing the importance of Advent, as a time of preparation, a time of slowing down and appreciating and also a time of expectancy and of desire. And so, we are going to spend the next few weeks trying to do that, and approaching this season, both of Advent and Christmas, by looking at some of the most famous songs of the season, what they mean and why they matter for our faith, and we start with the hymn O Come, O Come, Emmanuel.

Monday, November 21, 2016

Christ the King

Here is my sermon from Sunday. The text is John 18:33-37:

Today is Christ the King Sunday, the day that we celebrate and proclaim Jesus is King of kings and Lord of lords. It also represents the end of the Christian year, so happy New Year, as next Sunday is the first Sunday of Advent, and we begin to prepare the way, again, for the coming of the Christ child. Today sort of encapsulates one of the things that at the heart of our faith, and that is the dichotomy of things that we have to hold in tension, such as loving God with our head and with our heart, which can be opposite of each other. But the other and more important one is holding the tension between this Sunday and next Sunday, that is that Christ has already come, that Christ is already here, and that Christ has yet to come. Or as we say in the communion liturgy, Christ has died, Christ is risen, Christ will come again. We pledge our allegiance to God who is with us, and cry out Maranatha, which means “Come, Lord Jesus.” But today, we celebrate Christ with us as our King, which concludes the series we have been doing on who Jesus is by looking at the three offices that he is said to hold, which are prophet, priest and King.

All three of these offices are historic positions found in the Hebrew Scriptures, and all of them had huge expectations for someone in each of these positions who would come to introduce, or bring about, the completion of creation, the fulfilment of the law, and the reign, or kingdom of God. When we talked about Jesus as prophet, we talked about the expectation that there would be a great prophet to rise up like Moses or Elijah, but this person would not be just any prophet, or just a prophet, but instead would be the prophet, the one who would fulfill prophecy and be the last prophet. It is clear that those who knew Jesus viewed him as a prophet, but in light of the resurrection it is this role as the prophet that the disciples and the early church claimed for Jesus.  And so in light of that, we should see everything that Jesus says and also what Jesus does as a prophetic witness, as the words of God come to us and to be treated with the seriousness that entails. Seeing Jesus as prophet, or even thinking of Jesus as the prophet is probably the least known and talked about aspects of Jesus’ three roles.