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Here are insights from Cobbey Crisler and others on some citations for
“Christ Jesus”
The Christian Science Bible Lesson for September 2, 2018

Warren’s (W’s) PS#1—Cobbey Crisler on II Corinthians 4.6 (GT)
Chapter 4, verse 6 of 2 Corinthians. Here is a commandment from God. This commandment was for “light to shine out of darkness,“ and to shine where? [Voice: “in our hearts.”]. Where is the finger of God at work? Where has Christ written his letter, his epistle? If that’s shining, if we’re facing God, face-to-face, Mind-to-Mind, if our mentality is taking on the likeness of God Himself, then that light is showing. But it’s a light that knows. It’s a mental light, “the light of the knowledge.” In the Latin Bible, do you know what that word is? It’s our word for science, scientiae. It is the light of the knowing in a sense of disciplined science “of the glory of God.”

We have the ability, therefore we are without excuse, to know God because he has revealed Himself, His nature, to us. We can call upon our divine nature. We can begin the answer the question, “What is natural?” with the response, “The divine is natural for me.” That “light of the knowledge of the glory of God in the face of Christ Jesus” leaves not one slight dark spot of Adam’s amnesia left on the disc of our consciousness.”
“Glory: Divine Nature in the Bible,” by B. Cobbey Crisler**

W’s PS#2—Cobbey Crisler on Matthew 1:18-23 (B3) Jesus’ nativity

One of the recognizable features of the Messiah would be that he would be the son of David. Don't you suspect that this is probably the prime, if not one of the prime, reasons why Matthew includes the genealogy?

But we have a problem with that. What is that problem? If they trace it through the male line, through Joseph, and if Joseph is a son of David, is there any connection with ancestry here with David if it goes through Mary? This is a challenging question. We can, perhaps, answer it, though, because of the Torah. The Torah is the Hebrew word for the first five books of the Bible, Torah meaning law, or the word of the law. We find in there a definite regulation that one should marry within his own tribe. This is so any inheritance that would come via the woman would remain in the tribe rather than going to some other tribe. I think the first one to suggest this was Eusebius around 300 A.D. This would seem to suggest very strongly that Mary was also related to the tribe of Judah to which David belonged.

(Verse 18). That isn't the only problem, though, because we find "the birth of Jesus Christ was on this wise." The word "birth" in Greek is our word "genesis." Writing to a Jewish readership, there would seem to be very little question that Matthew was relating a new genesis here. The word would remind his readers of the opening book of the Bible. "The birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph." Our modem term "engagement" would probably best suit that. It was a period in which the couple would promise to one another. It was regarded with as much sanctity as the marriage-period itself. So that any violation of it morally was treated with the same severity as if it had been adultery during marriage.

When the news reaches Joseph that Mary is ''with child," how do you think the average husband would greet that news? They aren't even married yet. The news comes to Joseph that his wife­to-be in this very sanctified period of promise is pregnant. Under the Jewish law, what would be the most severe measure that Joseph could take against Mary? Stoning. Publicly. He could have chosen and elected to have exposed Mary publicly and had her executed. But Joseph is as important an aspect of this great account of the introduction of Jesus humanly on earth as Mary. We get an insight into his thinking. Remember that Joseph is just you or I in the sense of going through the same reaction that one would have with this sort of news. This shows some of the quality and character of Joseph.

(Verse 19), It says that "Joseph her husband, being a just man, and not willing to make her a public example." We see right away that he doesn't want to take the extreme measure, He wanted "to put her away privily," and go through divorce proceedings, but quietly.

(Matthew 1, Verse 20). "While he thought on these things." That isn't exactly Joseph being a philosopher. The Greek word suggests agony. "While he agonized about these things.'' It gives us a view of what was really going on in his thinking. At that point, "an angel of the Lord appears unto him." "Angel," actually comes from a Greek word, angelos. It means "messenger" and is virtually inseparable from the message that the messenger delivers. It is this inseparable message and messenger that comes to Joseph in what appears to him as “a dream," addressing him as the "son of David" and saying, "Forget what you're thinking," which was a normal conclusion any husband would come to, "Because Mary is with child but what is conceived in her is of the Holy Ghost." How many husbands would exactly buy that? It really flies in the face of the entire biological history of man.

“Therefore, this event itself has become one of the most difficult to believe for anyone reading it. The virginity of Mary at the time of the birth of Jesus has been ridiculed by some, accepted religiously by others without question, and many of the rest of the readers somewhere in between. But let's go on with what this message is as recorded by Matthew.

“(Verse 21).”She will bring forth a son," his identity already established to the point that a name is given to him by the angel. That name really is a very common Hebrew name. It's the same name as Joshua received in the Old Testament. Joshua was not his original name. It was first Oshea, "help" or "salvation," (p. 64, J. R. Dummelow, "The One Volume Bible Commentary").

Joshua was a given name. It means something very dose to our term "savior." The explanation of the angel is that this name really will define his mission "to save his people from their sins."

Now we come face to face with one of the characteristics of Matthew. When we look at the gospel from an overall point of view, you see it over and over again. It may reveal to us what inspired Matthew to put pen to papyrus and record the gospel or good news. This is in Verse 22.

(Verse 22). He explains that "all this was done." What is he talking about when he says "all this"? The virgin birth of Jesus. He is about to give us what he considers absolute proof that the virgin-birth occurred. It occurred as a result of prophecy. Does that tell us at what elevation Matthew holds in prophecy? If he's using this as proof of one of the most unbelievable, incredible, events recorded in the annals of man's history, then how does he view prophecy? Does he view prophecy as a man-product or as revelation from God?

If he's writing this book for the Jews, it shows he is bringing in his big guns right from the beginning to show his Jewish readers that this is it! We can be fairly assured that he felt that what he is about to say would not be disputed, or at least be a matter of severe controversy in his audience. His famous statement which he says so often "that it might be fulfilled which was spoken of the Lord by the prophet."

“Verse 23 is taken from the Book of Isaiah (7:14). We are really in the middle of a controversy. Even at the time Matthew was writing, he obviously felt this was a major point. Look at it from a common-sense point of view. If that particular prophecy was extremely controversial when Matthew wrote this book, do you think he would have included it as his first means of proof of his whole statement in the gospel? Suppose you or l were average Jews of that period, and we'd picked up the gospel of Matthew or heard it read, and he came to this point. If we'd thought it a matter of controversy, do you think we'd even continue the book? We'd probably laugh and close it up right there.

So, I think we have a very strong indication here that Matthew, at least, felt what he was reading from the Old Testament was proof-positive for his readers. However, in the late first century and early second century, this came a matter of such tremendous controversy that it has lasted all the way up until our day. Even many ministers of other denominations today discounting completely that verse in Isaiah as having any Messianic implications. We find right in the first century Jewish writers responding to the tremendous impact of what Christian thinkers and writers were saying. They go back to Isaiah and say, "Wait a minute, Isaiah really didn't use a Hebrew word that means "virgin" in every case. It can mean "virgin," but he elected a word with more of a general meaning. Therefore, it could just mean "a young girl."

“Of course, there isn’t much news in the fact that a young girl shall conceive and bear a child. Where is the news value in that? … When he begins by saying that the Lord Himself will give you a sign, there is no sign about a “young girl conceiving.” But there certainly is a sign or a wonder about a virgin conceiving because that is certainly unheard of…Matthew… is definitely convinced that early Old Testament prophesy is a prediction of a virgin conceiving.”
“The Book of Matthew: Auditing the Master, A Tax Collector’s Account,” by B. Cobbey Crisler**

W’s PS#3—Cobbey Crisler on Luke 2:40 (B4)

“We’re told in Verse 40 that ‘The child grew and waxed strong in spirit.’ The next thing and the last thing we know and learn about Jesus in the infancy period concludes chapter 2. Jesus is in the temple discussing with those rabbis who were schooled in every literal word of the law. We find in Verse 46 that Jesus was not only listening to them, but he is asking them questions. That is the rabbinical method. Rabbis did that among themselves. They did that with their students. For them to hear a twelve-year old boy utilizing the rabbinical method, brilliantly dealing with Scriptural exegesis, must have fascinated them to say the least. For three days this phenomenon was observed…"
“Luke the Researcher”, by B. Cobbey Crisler**

W’s PS#4a—Warren shares applications ideas for Cobbey’s insights on Matthew 3:11-17 (B5)Jesus’ baptism of “the Holy Ghost & fire” ends mixing-up fables with facts & pleases God:
Here are some insights from Cobbey Crisler on the baptism of Jesus that I appealed to this summer to lift up to the Spirit of God a humanly-unsolvable situation to separate out the mess and to permanently eliminate the fables that would ruin any facts! The baptism of the Holy Ghost and fire can be found in Matthew 3:11-17 and

[Cobbey: Verse 11, John the Baptist speaking) “I am baptizing you with water: but the one who is following me (Jesus)… He is going to baptize you with the Holy Ghost, and with fire.”… Let me just suggest something… I think it does help to clarify how we can learn from these illustrations by going beneath the surface as much as possible. For instance, in the separation of the chaff from the wheat there are innumerable things that are required for the thresher to do before the results can be successful… We want to get rid of the chaff and get to the useful wheat. Why must we separate them? They’re all mixed. Take that symbolically. If this is all to be happening within us, this kind of baptism, Holy Ghost and fire, is there anything mixed up in us? Of course not, we’re not mixed up. We’re never confused. We never have arrived at a point where we can’t tell the difference between right and wrong. If some of us, a few of us, have that problem of being mixed up on occasion, then the chaff and wheat are together. Is there a way you and I can get out of that mixed up state? Is this the baptism then that is required as far as our thinking is concerned? In order to begin to sort this process of separation, the thresher must first locate a threshing floor. The threshing floor has certain requirements to it for maximum results. What are they? It has to be high, and certainly as level as possible. Why high? Because it needs to be unobstructed. You can’t have structures around it. It would have to be open with minimum obstruction. Hopefully none at all. Open to the wind.

“Here we are on our threshing floor with all the mixture at our feet. Our first responsibility was to get it up to the highest point where there are no obstructions. That’s very interesting because for anyone who is at some mixed up point in his life, the first requirement is to get up to that point.

“Second, what must be done? What’s the next thing the thresher does? Now he’s up there. It’s a beautiful wind. Is he going to put up a hammock and swing in it? He’s got to do something about the mess at his feet. It’s very exact this illustration. What does he do? He uses a fan. What is termed a fan in the King James Version is not the Madame Butterfly variety, but is like a fork, a pitchfork. He goes right into the mixture of the chaff and wheat and throws it into the air.

“So far, responsibility number one has been ours, to get to the high level in thought, locate the threshing floor. The second responsibility is also ours. To make sure we have that fan in hand to separate the chaff and wheat, to actually dig into that pile and throw it up into the air. But the actual separation occurs by the wind. Not ours. Do you see the difference in the responsibility? The Divine takes care of the separation after the human had gotten to the level where it is willing to work for the Divine and yield to it. The wind, or pneuma, or Holy Ghost, has that defined responsibility of separating the chaff from the wheat in our own thinking.

“Where does the fire come in? If you want to get rid of the chaff, it will be very important to destroy it completely. Because the chaff could, with a change of wind, be mixed back into the wheat. To eliminate that possibility, a thresher will build a fire downwind, the chaff will blow right into the fire and be consumed simultaneously…
“It is through this process of baptism, the meeting of the Holy Ghost and fire, that this deep spiritual cleansing goes on within us. This baptism of thought which requires the fan…
(Verse 13) “At this point, John the Baptist having announced this, Jesus appears and come to be baptized.” (Verse 14) ‘But John says, No, it should be the other way around. I’ve just been talking about this new baptism.’ (Verse 15) ‘Jesus said, permit it for the moment.’ Implying that the human mind has to swallow things piecemeal… the progress of man’s spirituality is a step at a time. Jesus, therefore, receives the water baptism. (Verse 16) But almost immediately we are told that water-baptism is to be superseded, we find that “the Spirit of God descends like a dove upon Jesus…Perhaps that dove was indicating… that the water-baptism is past. Spirit’s baptism must take over in this radical change of thought being required by this new era. (Verse 17) “In the middle of this great event, ‘A voice is heard that says, This is my beloved Son, in whom I am well pleased.’”
“Book of Matthew, Auditing the Master, A Tax Collector’s Report,”
by B. Cobbey Crisler**

[Warren: Consider the lifelong, spiritual confidence our children get from our saying this blessing each night to our beloved children, in whom we and God are well pleased.]

[Cobbey again: “Remember the consistency of the Scripture. This is what turns us into students. The consistency of the Scripture would force us to study in depth how we please God. Here is ‘My beloved Son in whom I am well pleased.’ How do we please God? Do you remember any particular Scriptural statements on that?… One of the things that Paul says about it in Romans 8:8 is, ‘They that are in the flesh (they that are earthly minded, who obey the lower nature) cannot please God.’
What Mark Recorded,”
by B. Cobbey Crisler**

[Warren again: The preceding verses, Romans 8:5-7, with other translations shed more light on the challenge of earthly-minded body worship that seems prevalent today in obsession with fitness, diet, revealing “selfies”… (Verse 5) “For they that are after the flesh do mind the things of the flesh: but they that are after the Spirit the things of the Spirit.” (“People who are controlled by the physical think of what is physical: and people who are controlled by the spiritual think of—give their attention to—what is spiritual.” Goodspeed (Verse 6) “For to be carnally minded is death [“a grave mistake; but to be spiritually minded is life and peace.” (“But to set the mind on the flesh brings death, whereas to set the mind on the Spirit brings life and peace.” The New Testament: A New Translation (Olaf M. Norlie)

These passages and several from Mary Baker Eddy have helped heal body-worship and lots of resulting ills and issues: “Paul said, ‘Walk in the Spirit, and ye shall not fulfill the lust of the flesh.’ Sooner or later we shall learn that the fetters of man's finite capacity are forged by the illusion that he lives in body instead of in Soul, in matter instead of in Spirit.” S&H 223:2

There is no life, truth, intelligence, nor substance in matter. All is infinite Mind and its infinite manifestation, for God is All-in-all. Spirit is immortal Truth; matter is mortal error. Spirit is the real and eternal; matter is the unreal and temporal. Spirit is God, and man is His image and likeness. Therefore man is not material; he is spiritual.” (S&H 468:9)

These ideas from Miscellaneous Writings describe the form, color, light, beauty of our world being loved promises and representatives “of the beauty, grandeur, and glory of the immortal Mind.” (87) “My sense of the beauty of the universe is, that beauty typifies holiness, and is something to be desired. Earth is more spiritually beautiful to my gaze now than when it was more earthly to the eyes of Eve. The pleasant sensations of human belief, of form and color, must be spiritualized, until we gain the glorified sense of substance as in the new heaven and earth, the harmony of body and Mind…

“Even the human conception of beauty, grandeur, and utility is something that defies a sneer. It is more than imagination. It is next to divine beauty and the grandeur of Spirit. It lives with our earth-life, and is the subjective state of high thoughts. The atmosphere of mortal mind constitutes our mortal environment. What mortals hear, see, feel, taste, smell, constitutes their present earth and heaven: but we must grow out of even this pleasing thralldom, and find wings to reach the glory of supersensible Life; then we shall soar above, as the bird in the clear ether of the blue temporal sky.

“To take all earth's beauty into one gulp of vacuity and label beauty nothing, is ignorantly to caricature God's creation, which is unjust to human sense and to the divine realism. In our immature sense of spiritual things, let us say of the beauties of the sensuous universe: ‘I love your promise; and shall know, some time, the spiritual reality and substance of form, light,
and color, of what I now through you discern dimly; and knowing this, I shall be satisfied. Matter is a frail conception of mortal mind; and mortal mind is a poorer representative of the beauty, grandeur, and glory of the immortal Mind.’" (Miscellaneous Writings. 86:14- 87:14)

W’s PS#4bKen Cooper's poem offering this week for the Christian Science Bible Lesson on “Christ Jesus” springs from Bible citation B5, Matthew 3:17. He calls it “WE ARE ALL GOD’S BELOVED.” It can be reached via this link to the online version of Warren's PS additions by clicking on the DOWNLOADABLE PDF FILE in the UPPER RIGHT-HAND CORNER.

When Ken sent it Sunday, he commented: “When Jesus was baptized, and again at the transfiguration, the Word of God was heard "This is my beloved Son, In whom I am well pleased". What Christ Jesus came to prove was that we are all the children of God, all beloved, and in that stirring passage in John 17 Jesus prays that we may all be one as he is with God. When we realize our true heritage, as did Jesus, we are also able to prove it in our lives and in our love for others. "Follow me" is a glorious command to so shine!”

The link to the Ken Cooper Poetry You Tube is, while the full collection is

W’s PS#5—Cobbey Crisler on Jesus’ temptations, Matthew 4:1-11, 23 (B6):
“There is what we might call an identity-crisis test in Chapter 4 (of Matthew). The Anglo-Saxon word “tempt” has almost picked up a theological meaning. It really means “test.” That’s what the word means. It’s a test. (Verse 1) So, “Jesus was led up of the Spirit into the wilderness” to be tested on the fact that had recently been revealed (directly from God in Matthew 3:17 that Jesus was God’s “Beloved Son”).
Verse 2. “After forty days and nights he’s hungry.”
This reminds me of Moses. He, too, had that testing period (Exodus 24:18) just prior to receiving the Ten Commandments. For forty days and forty nights. This Chapter in Matthew is just prior to the Sermon on the Mount or the Beatitudes. This preparation is the same. And there is a test.
Verse 3. “When the tester comes,” here it is, question Number 1: “If you are the Son of God.” Why would that even have emerged if we had not had Verse 17 in the preceding chapter? “This is my beloved Son in whom I am well pleased.” The test question is, “If you are,” then what? “Command that these stones be made bread.”

How does Jesus respond to this test question? He quotes Scripture. Notice how Jesus responds to temptation. If this is the way Jesus elects to respond to it, what about you and me? How eloquent might you or I try to get when we respond to temptation? Make up original sermons, choose our words carefully, perhaps?

Jesus decided the best defense was Scripture. This verse is taken from Deuteronomy 8, Verse 3. Deuteronomy is a law book. In fact, the word in Greek deuteros nomos is the second law or the repetition of the law. How did he regard this test by Satan? What was going on in Jesus’ thinking here? Had he isolated it completely?

“First of all, what does Satan mean in Hebrew? Accuser. It is also the term for prosecuting attorney. If he has the prosecuting attorney accusing in thought, Jesus in his defense cites what? The law. He quotes the law book. He doesn’t need to do anything original. The law is the law and it never varies. Therefore, what is being suggested her by Satan, or the prosecuting attorney is illegal. It is illegitimate. He proves it by citing the law. That’s a marvelous technique for us in the middle of temptation.

“Our consciousness is like a law court. And the plusses and minuses that occur there have to be dealt with, as in a law court. Where are the accusations coming from? The prosecuting attorney or Satan. Where do we get the information? The law book or the defense attorney.

“You know that Jesus promised that something would come after he had left. It’s been translated “the comforter” in the gospel of John. The Greek word is parakletos, sometimes transliterated as paraclete. In Greek it can be the technical term for defense attorney.

“Verse 4. So, where did Jesus turn for his protection and defense, the defense of his manhood, the defense of his sonship with God, which is a spiritual fact revealed directly to him by God? How does he defend it? By citing the law book, utilizing the Comforter or defense attorney against the arguments of Satan. If Jesus had to do that, can we do anything less? “Man shall not live by bread alone,” Jesus said, but by every word that proceedeth out of the mouth of God.” That is a great statement of survival in an emergency….

Verse 5. But Satan isn’t through yet, is he? Next thing, take Jesus out of the wilderness, and move him into an entirely different environment. The sophistication of organized religion, ecclesiasticism. “Take him to the very pinnacle of the Temple.”

Verse 6. Show him everything that could belong to him ecclesiastically if he would only go via the world’s route by following devilish suggestions. “If thou be the son of God,” the same test question again. “Cast thyself down.” Notice the suggestion is that Jesus do it himself. Apparently Satan knew that it would not succeed trying to cast Jesus down. If Satan couldn’t do it, the only way that it could be done would be for Jesus to do it to himself.” …

In verse 6 we find that Satan is quoting Scripture, “It is written, He will give his angels charge concerning thee.” In fact, that is a very key attempt by Satan. Why? Satan discovered what Jesus’ defense was, namely Scripture. O.K., if that’s the way you want it, the devil can use Scripture for its purposes. But the devil doesn’t know much beyond the 91st Psalm and everybody knows that. So, Satan quotes, “ It is written, He shall give his angels charge concerning thee; and in their hands they shall bear you up.” You see, there is nothing to worry about, Jesus, even Scripture now backs you, so leap down.

Verse 7. Jesus doesn’t react. It’s reaction in Judo that is taken advantage of by your opponent. Jesus doesn’t react. Simply quotes once again the law book. This come from Deuteronomy 6, verse 16. “It is written again, Thou shalt not tempt the Lord thy God.” You cannot test God and His revealed Word. The high quality of Jesus’ discernment and his thought is not sufficient to dismiss Satan after one temptation, or even a second one. How valuable is the quality of persistence! Supposed Jesus had given up after the second time, “I already covered this ground.” Or listened to Satan, but he doesn’t.

Verse 8. The third charge or accusation occurs, “the devil takes him into an exceeding high mountain, and shows him all the kingdoms of the world.”

“All these things being offered to Jesus are to a degree a kind of power. He was offered personal power by changing stones to bread. Then he was offered priestly power if he’d go for the argument to be the head of ecclesiasticism. And he was offered political power by being shown all the kingdoms of the world.

“All those temptations that hit human nature… We are in the wilderness at some point along with Jesus having the exact same tests applied to us. How are our responses to those exam questions? Do we pass with flying colors?…

Verse 10. We find that Jesus answers and that the only thing he says that’s original, “Get thee behind me Satan.” He dismisses the prosecution in thought, “for it is written, thou shalt worship the Lord thy God and Him only shall thou serve.” That’s kind of a combination of Deuteronomy 6, verse 13 and Deuteronomy 10, verse 20.

Verse 11. Look at what happens. “The devil leaveth him.” No longer is there dualism in thought. “Angels came and ministered unto him.” True communication completely governed his thought, no longer a divided kingdom. The false communication is dismissed.”

Verse 23. And “healing all manner of sickness and all manner of disease.” Here are human problems that had defied solution, and Jesus solved them all based on his concept of theology, namely the kingdom. Remember a kingdom is not chaos. It’s an ordered government of heaven and harmony at hand.”
“Book of Matthew, Auditing the Master, A Tax Collector’s Report,” by B. Cobbey Crisler**

W’s PS#6—Cobbey Crisler on Philip baptizing an Ethiopian at Gaza when he “said, I believe that Jesus Christ is the son of God.” (Acts 8:37 in part, B7) plus surrounding verses in context
“Philip’s home town is Caesarea, and he’s probably at that point on the Mediterranean.

“And an angel of the Lord speaks to Philip saying, ‘Go to Gaza.’” (Acts 8:26)

Now, you have to understand that leaving Caesarea for Gaza is no decision that one would likely come by, even today. And, therefore, obviously, it’s not Philip’s idea. Human nature would have preferred to swing in its hammock looking out over the Mediterranean in Caesarea. But the angel, ignoring human nature, suggests that Philip “get off his hammock” and head south for Gaza because there is some divine purpose to be fulfilled. (See attached map) Well, Philip goes down to Gaza, and he still doesn’t know why he’s there. And he’s “gazzing” around.

And, we find that, as he looks around, the landscape is only cluttered by one chariot, not moving, right there in the sands of the desert area. And a black man – now you raised that point about whether other races are to be involved now, in this developing concept of church.

Here we have “a black man of Ethiopia. And he’s very important. He’s maybe second or third in the kingdom.” (See Acts 8:27) …

“He’s under the queen of the Ethiopians in charge of the treasury, and he had come to Jerusalem to worship.”

There’s no way of knowing what link he might have had into the faith of Judaism but it’s fairly obvious that he was not a Jew by either race or nation. So that is a breakthrough, potentially.

So, returning, he’s in his chariot, and he’s obviously wealthy because he can own a whole scroll of Isaiah. And since they were laboriously hand copied, and mostly synagogues owned them, you can imagine how much it was valued.

To give you a since of proportion and chronology on this and to also increase your awareness of why The Dead Sea Scrolls are so important, we now possess – that is, humanity now possesses a copy of the Book of Isaiah almost in total. That is, could be, as much as 200 years older than the one held in the hand of the Ethiopian here. So, you can see how important that particular scroll is.

Now, the spirit says to Philip… And Philip is still standing there, like the chariot, but that’s a comfort: he’s standing there waiting for instructions. Many of us would be running around; which is…remember how Peter got itchy during the transfiguration?

He said while that was going on up there, “Is it okay Lord if I build three tabernacles down here”; he had to feel busy. (See Luke 9:33)…

Well, you know a lot of us kind of have to do that too.

But Philip is still waiting for his next instruction. And” the spirit says, ‘Go and join yourself to the chariot.’” (See Acts 8:29)

You’d think that was common sense; there’s nothing else out there. And…but, Philip hears him reading Isaiah out loud.

Now that’s the way they always used to do, even when they were alone. I know you’d think that was weird today, but they’d would think you were weird if they came to you alone, and you were reading to yourself. Somehow, that was kind of company, and they read it out loud.

“And hearing Isaiah, Philip knows it, and he said, ‘Do you understand what you’re reading?’” (See Acts 8:30)…

“And the Ethiopian says, ‘How can I unless someone teach me, someone guide me?’”… “And he asked Philip to come up and sit with him.” (See Acts 8:31)

Now, get what’s happening in church, this concept of church, as it develops.
We’ve had the Samaritans included. Here we have a black man and a white man in the fastest means of transportation known to man at that time, but is which is standing stock still. And both of them are traveling in an even more rapid rate through the scriptures – taking the walk to Emmaus, together, in the scripture. And Philip had arrived just when the spirit had planned for him to arrive because the eunuch had read through Isaiah, perhaps, or had just turned to the 53rd Chapter of Isaiah. (similar to Acts 8:32)

And Acts 8, verse 32 he’d gotten to the point about “he was led as a sheep to the slaughter, and like a lamb dumb before his shearers, opening not his mouth.” (See Acts 8:32) …

Acts 8:35 Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.

“Whom?” Do you have any doubt? He says, Phillip is saying at this early date in the Christian church that Isaiah 53 refers to Jesus.

Now, what was this all about? It seems like an awful lot of emphasis is being given to this. Philip is up in Caesarea, probably, or Samaria. He’s brought all the way down to Gaza because here this man is sitting in a chariot. He’s reading Isaiah. He arrived in time to hear him read something that Philip feels is a fulfillment of prophecy about Jesus.

He gets that message from Philip. He becomes a member through baptism of the Christian church, and off goes, perhaps the first, representative of the black race included in Christianity. And it was the Spirit’s idea.

And, way back, you know, in the history of the black race, there must be some very early tradition. Certainly we know the heart behind Negro spirituals. And we know that even up to our present age that Haile Selassie, the last Emperor of Ethiopia, was a Christian emperor and prided himself in that. And how far back did those “roots” go? Could they be found in Acts, Chapter 8, where the spirit had just announced that the Christian church embraced mankind? And any other option, or concept, or opinion, or idea, was not God’s.

[Acts 8:36 “… and the eunuch said, See, here is water; what doth hinder me to be baptized? Verse 37: And Philip said, If thou believest with all thine heart, thou mayest. And he answered and “said, I believe that Jesus Christ is the son of God.” (This eunuch’s quote is the part in this week’s lesson.)

Now, in Acts 8, verse 39, “The spirit of the Lord catches away Philip, the Ethiopian goes on his way rejoicing, and Philip comes back to Caesarea.”

Acts 8:40 But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea.

[Cobbey answering question from the audience: Philip the evangelist, right. He had four daughters, four virgin daughters who in early Christian history (according to Eusebius in his Ecclesiastical history) are recorded to have even raised the dead, showing that women apparently were capable of healing at that level as well in the early Christian church.

…(Another question How long did it take to get from Gaza back to Caesarea?)

Well, it just depends whether you’re walking or the spirit is moving you. It’s much cheaper if the spirit moves you, even today the way air travel is going up.
…Here’s Caesarea here, and Gaza is down here. (See attached map)
“After the Master What? The Book of Acts,”
by B. Cobbey Crisler**

PS#7—Cobbey Crisler on John 4:46-53 (B8): space is no obstacle to healing
In John 4:46 we go "back to Cana, and while he was there a nobleman has a sick son at Capernaum. "

John 4:47, Sends Jesus to "come heal his son at the point of death."

John 4:48. What is Jesus doing? Does he say, "Right away." He's working with the Father's thought, isn't he? What does he say? "Unless you see signs and wonders, you won’t believe.” The implication is that we trust before we get the result. Remember that is exactly what Jesus illustrated in the raising of Lazarus. Trust that it was already done, complete and finished.

John 4:49, "The nobleman says, Sir, come down ere my child die." The physical proximity of a physician was considered necessary, then as now, to heal.

John 4:50, “Jesus says” instead, “Go thy way; thy son lives".

John 4:50, "The man trusted sufficiently in what Jesus said and went his way."

It's a fair walk from what has been thought to be the location of Cana to Capernaum. You can imagine what has been going on in the father’s thought, the anticipation of the event, maybe doubt, and whether he was ever convinced of what Jesus said?

John 4:51, "His servants meet him half way, and they say, Your son lives." Those were the same words Jesus said. The last words Jesus had said are repeated here.

John 4:52. He says to his servant, "Tell me, what time exactly did he begin to improve?" Notice, built into the father's thought was that it had to take time or process. What time did he begin to improve? "The servant announcement is, Yesterday at the seventh hour the fever left him, instantly. "

John 4:53. So, the father checked his watch. And he knew it was the same hour that Jesus said, in Verse 50, "Thy son liveth."

What you see there is something that physicists say exists in nature to some degree, namely, action-over-a-distance. Physicists define as part of this action-over-distance what? Light, magnetism, electricity, sound, things like that. Action­over-a-distance. Jesus said humanity better consider another candidate for action­ over-a-distance, a candidate that will eventually replace all. Namely, prayer. Prayer-action-over-a-distance.

You didn’t have to be physically near someone to have someone healed. What freedom that announces to mankind if there's no physical prerequisite for healing! Healing can occur regardless of time and space (and time and space are not obstacles to healing), it occurs mentally or in thought. Prayer travels faster than a man could walk from Cana to Capernaum. The healing got there before the father. The healing was there just as Jesus indicated in John 3:13, “No man ascendeth up to heaven except he that came down from heaven, even the Son of man which is in heaven." This is how Jesus regarded the son of this nobleman, and then proved his vision.

Do we have any evidence of what Jesus said was the summary of his mission? Proof that angels were ascending and descending on the Son of Man (John 1:51)? In the case of the nobleman's son, it is healing. There is verification. There is a semeion, or an identifying mark, or feature of Jesus' theology. Completely leaving the old definition of religion for the new, a practical form of theology which brings with it results.”

“Book of John: A Walk with the Beloved Discipleby B. Cobbey Crisler**

W’s PS#8—Cobbey Crisler on Matthew 10.1, (2,) 7, 8 (B10) “heal ALL manner of sickness”
“We now come to Chapter 10. We've had so much evidence that Jesus was an effective healer, but we haven't yet had evidence that there could be healing via the instruction-route: that one could be taught to heal1 sent out like apprentices in some human trade or profession, and come back practicing the rules learned with results, namely, healed cases.

We find right after the prayer (Matthew 9:38) that God "would send forth more laborers into his harvest," and what do we find? A mandate to heal.

(Verse 1). "He called his twelve disciples, he gave them power against unclean spirits, to cast them out, to heal" What? Only certain diseases? "All manner of disease and all manner of sickness."

(Verse 2). We have the first use of the word "apostles." Verse 1 says "disciples," Verse 2 says, "apostles." There's an interesting difference in the two terms. First, we already discussed what the Greek word for "disciple" was, mathetes. This is the same root as our word "mathematician." That still leaves us somewhat in the realm of the theoretician until we find that apostolos in Greek means "someone who is sent out to accomplish what he has learned." Out go these apostoloi. We are given the names which are very familiar to most of us.”

(Verse 7). "Say," Look at the first words there to say. Is that a coincidence, or is that essential? Where have we run into that statement before? "The kingdom of heaven is at hand." Who said it? Jesus' first statement (Matthew 4:17) after "Repent."

The assignments given to the disciples would not be assignments they were incapable of doing, or Jesus would have been unwise.

(Verse 8). He said, "Heal the sick." What do you expect them to do? He said, "Cleanse the lepers, raise the dead, and cast out devils." Notice the sequence. The things he did. Even putting casting-out-devils at a higher level of what was required of prayer than raising the dead. Then stating, "Freely ye have received, freely give."
“Book of Matthew, Auditing the Master, A Tax-Collector’s Report”,
by B. Cobbey Crisler**

W’s PS#9—Cobbey Crisler’s on Luke 10:1, 17-20 (B11) (plus added verse for context):
“Chapter 10, “the harvest is great, but there are not many workers out there.” That is what Jesus says in verse 2. It also underscores the need for disciples, and explains why now seventy go out (see verse 1).
… Verse 9 makes it quite clear that now there are not just twelve going out, but seventy whom Jesus expects to leave and come back with every kind of human problem solved through prayer alone.”
“The seventy come back” in verse 17. They are so enthusiastic over the results that they are probably tripping over each other to get to Jesus and tell him. Because they went out in pairs, he has thirty-five pairs coming back with tales of what they’d done.
Imaging any class in any subject being so effective that the entire student body could go out, do such field work, and come back with the evidence and the proof that they’d understood what they were doing, and that the teacher had been such an effective communicator!

Verse 20. Jesus said, “You know what? You are rejoicing for the wrong reason. You think it’s great all those results out there. And it really is. But the real reason to rejoice is that your names are written in heaven.” That tells us something rather radical about the reason for rejoicing in healing. It has something to do with our identity. … It's as if our original names and natures have been ratified as the result of healing work on earth. … If our names are written (in heaven), who did the writing? … Man, restored and whole, represents the heavenly model and standard which is the norm for man that God has revealed through Jesus to us. … And if our names are written in heaven, where is heaven? If it's within, we don't have to go anywhere. We don't have to commute to find our identity. … Namely, an identity that is related to the kingdom, not anarchy or disease. It is a government, a comprehension of God and man immediately assessable to us, and applicable to the human problem…
That is so advanced because it’s so simple. What is simple is not received by a state of mind that has become used to the complex. Notice verse 21. It is a prayer of Jesus starting with gratitude, “I thank thee, O Father, that you have hid these things from the wise and prudent, and hast revealed them unto babes.” My own father said to me, “There is your Scriptural authority directly from Jesus that a child should understand Bible symbolism before the scholar.” Childlike thought is receptive to meaning. It will yield. It will trust. It is ready to learn. It doesn’t have so many educated theories to get around.
Once again, we find that access to Jesus’ theology requires a mental state that isn’t childish, but is childlike, receptive and open."
Luke the Researcher”,
by B. Cobbey Crisler**

W’s PS#10—Christine Irby Williams on John 14:12 (B12) and “greater works”
“Jesus said… Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father…” John 14:12

[Warren: Christine Irby Williams nicely tackled the tough question of what works could possibly be greater than what Jesus did in a wonderful precamp inspirational talk to CedarS staff one May as well as in part of an inspirational address for the Christian Science Nurses conference at CedarS that September. She essentially said, in part: “Have you ever wondered what in the world Jesus meant by greater works? It does sound a little daunting. We read almost every week in the Bible Lesson something such as Jesus “went about…healing ALL manner of sickness and ALL manner of disease among the people.” (Citation B6 this week, Matthew 4:23) He fed 5,000 men plus women and children with what had appeared to everyone else as a few loaves and fishes. He walked on water and suspended time and space. He raised to life a child who appeared to have just passed away, a young man who was on his way to be buried, and Lazarus, who had been in the grave four days already. And then, of course, he raised himself after the crucifixion, and he ascended. So what could possibly be greater than any, much less all, of that? I’ve often wondered, and I’m still pondering his promise…

There has been one particular area in which it’s likely that we’ve all been aware that there is plenty of room for “greater works,” and that is working together, or what might be called collective demonstration: in families, church work, any kind of organizational work—in a church context or otherwise, in neighborhoods, in governments of all sizes, in nations, among the people, and in the world at large. Would you agree with me that these are areas that could benefit from the light of Truth, the touch of the Comforter—the healing and saving ministries of divine Love? Might we be so bold as to think about tackling the environment? World peace? World hunger? If not, why not? If so, let’s get on with it! Let us “then up and be doing,” as our hymn [#18] says!” You can read more inspiration on this and other topics from Chris that she shared at the 2012 Fern Lodge Annual Meeting at

[Cobbey Crisler also relates “greater works” to the Comforter:
In John 14:12 Jesus makes a prophesy. He makes a prophesy in impersonal terms…
“There are greater works, the ultimatum of the application of what Jesus had introduced to earth. So, when he’s talking about greater works being done, through what agency will these greater works come? We find the Comforter is introduced.
John 14:16, “And I will pray the Father, and he shall give you another Comforter.”

We should know enough about prophesy and have enough respect to realize that most of the prophets in the Bible, including Jesus, had a tremendous regard for prophesy. They knew that it had come from God, not from man. Similarly, we should know how to recognize the Comforter when the Comforter arrives… The word “comforter” is parakletos, sometimes called paraclete… translated “comforter” given by our King James Version. You will find, however, that The New English Bible does not use “comforter.” It uses “advocate.” You’ll also find that I John uses parakletos and the King James translator of that uses “advocate.”

We should know that the word “advocate” is a technical word legally. It specifically means “defense attorney.” That has a lot of implications to it. By contrast the name “Satan” in Hebrew is a technical term for “prosecuting attorney.” There you have the battle joined in thought.

The Comforter is to come and defend man. We can see all the ways that Jesus had introduced various defenses for man…
John 14:16, “that he may abide with you for ever.” Is there a provision for a third revelation? The Comforter is apparently the final one.

John 14:17, “the Spirit of Truth.” Notice how that counters Jesus’ definition of the “devil.” What did he say about the truth? It was the recipe for freedom (John 3:8). So, it’s got something to do with that. But there is also a communications problem. The world “cannot receive.” It’s not going to be a popular arrival. “It doesn’t see him or know him.”

But, we will know, “because it’s within.”

John 14:26 picks up the description. “The Comforter, which is the Holy Ghost.” There’s another part of the list, identified with the Holy Ghost in Luke 3:22, the dove descending is the symbol of it. The words “dove” and “ghost” are feminine in the Greek, and the comfort aspect also introduces the feminine concept.

The role of the Comforter “will be sent by God in my name.” If one were to regard that literally, the Comforter’s name should at least have some recognizable aspect either relating to Jesus or to Christ. Another aspect of the Comforter is “he will teach you all things.”

The role of teaching what? Is anything left out? “All things.” And at the same time, “it will bring everything back to human memory that Jesus said.”
“Book of John: A Walk with the Beloved Disciple,” by B. Cobbey Crisler**

W’s PS#11—Cobbey Crisler on John 21:20-22 [B14 + surrounding verses at the “Morning Meal” in the context of Jesus questioning Peter 3 times …]

[Cobbey: “…we do know that three times Peter denied Jesus. Perhaps here he has an opportunity to redeem himself in three tests… [For full text & insights see** at end]

John 21:17. The third time Jesus asks the question, he does not any more say agapao [the Greek for divine love that desires good for one you esteem]. Coming to where Peter is, and attempting to build there, he uses the verb phileo [Greek for brotherly love], "Peter was grieved because he had said unto him the third time, Do you love me?" If we use the J.B. Phillip's translation, Jesus has simply said, "Alright Peter will you be my friend?" Peter says,Lord, you know all things; you know that I love you. And Jesus said unto him, Feed my sheep."

That instruction to Peter, "to feed the lambs," _and then not the first time "to feed my sheep," but rather, "tend, or guard my little sheep," according to the Vatican manuscript, and finally, "Feed my sheep." This is an assignment for which Peter obviously qualifies and which he just as obviously fulfilled in the Book of Acts.

But he evidently failed to pass the test Jesus was giving to him to some degree. He had not risen to the highest love that was a prerequisite, something Jesus had in mind… ·

In John 21:19, Jesus turns to Peter and says, "Follow me." He had given Peter a mission. He had told him in indicating to him, "Feed my sheep," that Peter should be an "Abel" in his approach to Jesus' religion, not a “Cain” [Gen. 4]. But notice the tendency of human nature when one is aware that he has fared badly on a test. In a classroom, when the papers are handed back and we see we have a big red "F" on top of ours, out first tendency is what? Generally to turn the paper over so no one can see it. But after the initial flush of embarrassment has passed, the next tendency is to be curious about what our neighbor received, and a furtive glance to left or right might just reveal it.

In John 21:20, "Peter, if he 'indeed flunked the test here, turned about, and he seeth the disciple Jesus loved following. " The author wants us to be quite clear that this is the very disciple who leaned on his breast at supper, and had said to him, Lord, which is he that betrayeth thee? Although avoiding naming this disciple, we find him described with certain precision so that the reader was not to be at a loss for identity.

John 21:21, "Peter, turning to this other disciple, the beloved disciple, with whom we have been visiting throughout this gospel, Peter says to Jesus, Lord, and something. He had not really comprehended what Jesus was after or where Jesus was trying to elevate him. Perhaps John would win a position or an honor that Peter himself failed to qualify for?

John 21:22, "Jesus had a response to Peter, If I will that he tarry till I come, what is that to thee? follow thou me. “That seems to deliver a clear message that there would be a gap of time, and Jesus and John would have some relation even beyond the ascension of Jesus. Perhaps Peter had been tested for this very same role, but it would be John who qualified?

Where would that be? Where do we find Jesus and John together? In the New Testament after the gospels, in none other book than the Book of Revelation, except for a brief inclusion of John with the other disciples in Acts 1:13.

Let's turn to the Book of Revelation to see if this is the unfinished business Jesus was referring to when he said in John 21:22,"If I will that he tarry till I come, what is that to thee?" … He "tarried" almost sixty years, if not more, beyond the time of Jesus' ascension, and received the Revelation on the island of Patmos…
…[I cut out pages of great insights on Revelation that you can get at end**]

The entire Bible meets the student in the Book of Revelation. Is that book what Jesus was referring to at the end of the Gospel of John when he said, "If I will that he, the beloved disciple, tarry till I come, what is that to thee? follow thou me." (John 21:22). Peter, you have your mission. You are assigned to feed my lambs, to tend and guard my young sheep, to feed my mature sheep. But John has a very essential, important, individual mission as well. As usual there is a misunderstanding on that point.

John 21:23 states a rumor went among the brethren that this disciple wouldn't die. Notice the care with which either the author himself, or a later editor, states that Jesus didn't say, "He shall not die" but, "If I will that he tarry till I come, what is that to thee?

Among the early traditions about John, recorded in early primitive Christian literature, is his punishment under Roman authority by being boiled in oil. The account reads that he did not die. He survived being boiled in oil. Although this is not attested to in Scripture, there is much early evidence pointing to that as part of John's biography. That recorder, that scribe, under orders, went through and survived in following the command of his Master, to be a fisher of men.”…
“Book of John, A Walk with the Beloved Disciple,” by B. Cobbey Crisler**

W’s PS#12—Cobbey Crisler on Acts 10:34-44 (B17)

“Acts 10, verse 34, begins a lecture or sermon to the first group of Gentiles. And the opening statement that Peter makes is one that could be well considered by every denomination of Christianity today… Here Peter expressed his new view of God, that God is no respecter of persons, that God speaks to receptivity.

Acts 10:34  Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons:

This new view of God, of course, leads to this next question: Should man as well be no respecter of persons? This is a tradition-shattering concept.

And Acts 10, verse 35, Peter summarizes it by saying in every nation he that feareth him, and worketh righteousness, is accepted with him.

Then he begins to explain to Cornelius and the friends and acquaintances of Cornelius, the history of early Christianity. “The beginning of Christianity is traced from Galilee after John’s baptism, how God anointed Jesus of Nazareth.” … Of course that word “anointed” immediately identifies Jesus as the Messiah. This is a point that Peter is obviously going to get across to this Gentile audience that would need some instruction in this. (See below, paraphrased)

Acts 10:38 How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.

And you find in Acts 10, verse 43, he does that by stating that “all the prophets had given witness to the Messiah, namely Jesus.”…

As soon as Peter gets into this “Walked to Emmaus” approach, in other words the comprehension of Jesus’ role in the earlier scripture, we find in Acts 10, verse 44 that “the Holy Ghost falls on all the listeners.” …

It wasn’t Peter’s idea that this should happen; it’s at the Holy Ghost’s initiative. This is disturbing to some of those that came with Peter: Jewish Christians.
And we will find it becomes even more disturbing to other elements in the church later on, for this is a departure. The question underlying this event is “Should the church be parochial or universal?” Is it simply a sect of Judaism or an outcome of Judaism, or is it the fulfillment of God’s will as expressed in prophecy with its ultimate mission to embrace universal humanity?”

After the Master What? – The Book of Actsby B. Cobbey Crisler]

W’s PS#13—Click Fifth Tenet of Christian Science to see and Download (at top right) a PDF of its evolution as researched and copyrighted by:
The Mary Baker Eddy Library for the Betterment of Mankind

200 Massachusetts Avenue, Boston, MA 02115 ∙ (617) 450-7218 www.mbelibrary

**You can buy your own transcripts of most of Cobbey Crisler’s 28 talks at a new website: Email your order or inquiry to, or directly to Janet Crisler, at

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