What Kind Of Jewish Rabbi Is Jesus? | Rev David Pileggi

The Nazirite vow is a bewildering tradition in Torah, seemingly appropriated by the era of the Judges in many odd ways. The foretold birth of Samson in Judges 13:2-25 gives us some clues as to how traditions had changed in the era without a prophet or king to guide Israelites in Torah-living.

The world is filled with terrors—disease, disasters, violence, and death, reminiscent of the trials faced since Adam and Eve. Psalm 116 acknowledges these fears but expresses unwavering trust in God’s deliverance. Paul, in II Corinthians 4:12-5:1, echoes this faith amidst persecution, driven by his belief in the resurrection of Jesus. Both the Psalmist and Paul remind us that our earthly struggles are temporary. Our bodies, like tents, will be replaced by eternal, heavenly dwellings. Despite the world’s terrors, God’s grace and mercy promise salvation and eternal life. Embracing this eternal perspective helps us face fears with confidence, knowing future glory far outweighs present trials. Readings: Genesis 3:1-21; Psalm 116; II Corinthians 4:13-5:5; Mark 3:20-35

As the evangelical world rediscovers the Jewishness of Jesus, we enrich our understanding of His full human identity. But it can be difficult to understand his "Jewishness" in contrast to his contemporaries, most notably among the Pharisees. When we find him accused of breaking Torah (Mark 2), and when he criticizes Pharisaical practices in turn, we are thrown into the same confusing debate alongside his disciples: what kind of Jewish rabbi is Jesus? Readings: Deuteronomy 5:12-15; Psalm 81:1-10; Mark 2:23-3:6

IN THE WILDERNESS | Hosea 2:1-22 with John Arnold by Christ Church Jerusalem

MY LAWS | Jeremiah 16:19-17:14 with John Arnold by Christ Church Jerusalem

The celebration of Trinity Sunday gives us the opportunity to deepen our understanding of God and His saving work. It is so much more than the forgiveness of sin and justification. It also means healing and transformation, enabling us to put away our harmful individualism and self-interest and become the children of God, living with one another in a way that displays that holy life our Father shares with the Son and Spirit. Readings: Isaiah 6:1-8; Psalm 29; Romans 8:12-17; John 3:1-17

Amidst some of the highest praise and evident joy in all of his writings, Paul in Romans chapter 8 guides us through Gospel resources in the face of suffering. He posits that our suffering is felt alongside Creation, and that the Holy Spirit Himself knows this suffering well and communicates it on our behalf to the Father. Readings: John 16:4-15; Romans 8:18-27

The Year of Jubilee is like a great reset for the children of Israel. Every 50 years, at the culmination of 7 cycles of the "Shabbat year," all land reverts back to its earliest family ownership. Debts are cleared, indentured servants are freed, and countless families' connection to their land is reestablished. Jeremiah relied on this teaching in Torah when he chose to purchase land from his cousin ("redeeming" it, i.e. keeping it in the family) even though everyone expected that land to be conquered soon anyway. Why would Jeremiah waste money on a purchase soon to be rendered fruitless? "For thus says the LORD of Hosts, the God of Israel: Houses and fields and vineyards shall again be bought in this land." (Jeremiah 32:15)

The Levites are a unique group within the children of Israel. They are a 13th tribe not allotted any territory and yet chosen to render eternal priestly service on behalf of their brethren. Ezekiel, Isaiah, and other prophets all envision the Levites persisting even into the New Creation and maintaining their unique identity in it. Who are they to us today?

Holiness is not built by good behaviors, but itself characterizes those who obey God's commands. Holiness, then, is not bought with righteous behavior; but without righteous behavior, there is no evidence of holiness, even where there should be. This is what Ezekiel sees and condemns.