Christ Church Jerusalem

Spying and lying may seem counterintuitive for the people of God, but the story of Rahab requires a context more complicated than some modern paradigms of morality. There is a righteousness to her behavior, and this week we discuss what that is.

The rejection of Jesus at Nazareth is not inherently a Jewish rejection of the Messiah's teachings–his followers would go on to other Jewish towns that received that same message. The call of discipleship is holistic and thus it demands a humble approach to the one in whose pattern a disciple would be molded. Where that humility (otherwise seen in action as faith) was absent in Nazareth, it abounded elsewhere in the Galilee.

Readings: Psalm 48; Mark 6:1-13

The Menorah is the most ancient and unique symbol of the Jewish people, and it is central to Zechariah's (puzzling) vision detailed in chapters 2–4. This week, we look at the symbolism and significance of the Menorah in early Israelite worship to see Zechariah's own messianic hope on full display.

In Mark 5, we are faced with two accounts of healing: that of a woman with an emission of blood, and the raising of a young girl from the dead. Both are examples of life-restoration. The latter story is more obvious, but the former story also deals directly with death (as "the life is in the blood," Leviticus 17:11). Jesus, then, is God-at-war with death–rescuing us from the inevitable consequence of our sinful, fractured world. We, too, wage war on death as we embolden one another further into faith, by which we invite God's rule and reign over our lives to rid us of death itself.

Readings: Lamentations 3:22-33; Psalm 130; Mark 5:21-43

When thinking and speaking about the Kingdom of Heaven, we often imagine it as unimaginable–totally alien to this broken world. But Jesus' many parables help us to consider it in familiar terms. And something about it–a Kingdom we have yet to experience in its fullness–begins to feel like home.

Readings: Ezekiel 31:1–14; Psalm 92; 2 Corinthians 5:1–10; Mark 4:26–34

The story of Jesus silencing the storm not only tells us something essential about Jesus but also about his disciples - both ancient and modern. Like the disciples in the boat, our faith can be overcome by fear and can fail us during times of upheaval and uncertainty. At such times we can become offended by what we consider to be God’s lack of concern for us, just like those disciples being swamped by the waves. "Don’t You care? A failure to deal with those fears will keep us from becoming partners with God, being obedient and taking the risks to perform the mission that God has for each one of us.

Readings: Job 38:1-18; Psalm 107:1-32; 2 Corinthians 5:14-21; Mark 4:35-5:20

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