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Here are Cobbey Crisler insights on some citations for
“Probation After Death"

(the Christian Science Quarterly Bible Lesson for April 29, 2018)

Download insights from Ken Cooper on Enoch and our walking with God (as noted in W’s PS#3) by going to the online version and click on the file in upper right.]

Warren’s (W’s) PS#1 –Cobbey Crisler on John 12.32,
In John 12: 32 he says, "I, if I be lifted up from the earth, I will draw all men unto me." He saw that the Gentiles were beginning to be attracted to Christianity. His earthly mission was drawing to a close.”

“There is much discussion as the chapter ends in John 12:49, 50 when he states, "Whatsoever I speak therefore, even as the Father said unto me, so I speak." Understanding the earlier Scripture in the Old Testament gives a clue to that.

Back in Deuteronomy 18:18 when the prophecy stated that a Moses-like prophet would come, one of the descriptions of that prophet-to-come read this way, (quoting God), "I will put my words into his mouth, and he shall speak whatsoever I command him." Notice how close the paraphrase is here. We know Jesus was certainly aware of the Scriptures. "And the word was made flesh." He is communicating to Bible students through this paraphrase. "Whatsoever I speak therefore, even as the Father said unto me, so I speak." It's the equivalent of Jesus saying, "I am the prophet mentioned by Moses," because that is the prerequisite.”
“Book of John, A Walk with the Beloved Disciple,” by B. Cobbey Crisler**

Warren’s (W’s) PS#1 –Cobbey Crisler on Psalm 56.4 For dominion, treat fear, not the flesh!
“Speaking of fear, look at Psalm 56, Verse 4, “I will not fear what?” “What flesh can do unto me.” So, flesh isn’t the problem. But guess what is? Fear. It’s fearing what flesh can do unto me. Flesh is not the patient, then. One of the most radical discoveries in Biblical therapy: we’ve been treating the wrong patient. That’s not the problem in Biblical thought. [It] wants to be absent from the flesh, not even weigh it in, factor it in to Biblical healing. The flesh has naught to say, but completely submits to what the mental state dictates. That’s dominion.”
"Leaves of the Tree: Prescriptions from Psalms," by B. Cobbey Crisler**

W’s PS#3—Download insights from Ken Cooper on Enoch and our walking with God
by going to the online version and click on the file in upper right.
Of this week’s offering Ken wrote “Another change of format, – could be called a poem? This has been a joy seeing unfold, – and whenever I have been walking I have been thinking of Enoch (translated "dedicated") and the seven synonyms. Without dedication there would have been no progress.

“We had a first time visitor today in church, who was asking about the second coming, – and was most interested to learn that it is now, – no need for the future tense "let us walk", – the glory of the present tense is that we do!”

W’s PS#4—Cobbey Crisler on Matthew 17.1-9 (B15): The Transfiguration
“Chapter 17: There is a renewed opportunity for the disciples, three of them at least, to witness who Jesus was.

(Verse 1). "Peter, James, and John come to a high mountain apart,"
(Verse 2). "He was transfigured: his face did shine,"

(Verse 3). And there is a breakthrough here because "we find Moses and Elijah talking with Jesus." What is special about that is Moses really is the prime figure in the law, isn't he? Elias is the prime figure in the prophets. So, in a way, it represents the three major sections of the Bible, long before it was sewn together in the backbone of a book.

We know what they were talking about, at least. The gospel of Luke (9:31) is the only one

which tells us what the subject of conversation was on the Mount of Transfiguration. Luke tells us that they were discussing his "decease" which was forthcoming in Jerusalem.

When J. Robert Oppenheimer (1904-67, U.S. nuclear physicist) wanted to talk with someone on his level, he probably wouldn't give us a call. He'd go to look for Einstein. If Jesus were approaching his meeting with the last enemy known as death, just look at Moses and Elias.

What had Elias or Elijah accomplished? He had ascended, according to the Old Testament report 2 Kings 2:11. What about Moses? It doesn't say exactly, but they never could find his body. They sent out expedition after expedition that came up empty handed. In fact, there is the intertestamental (the period between the close of the OLD TESTAMENT and the beginning of the NEW TESTAMENT) literature written called "The Assumption of Moses" where it has long been held in Jewish tradition that Moses had ascended. There is this common point of unity among those three men on that mountain.

Verse 9 (of Matthew 17). Our translation says, "Tell the vision to no man, until the Son of man be risen again from the dead." I can't find a Greek version that supports the word "again." But if it is genuine, it implies that, in effect, Jesus had to rise from the dead to communicate to these men. He had to have overcome the death barrier.

The three disciples didn't communicate with them, but they knew who they were. Isn't that interesting? That says something about identity, our identity. The identity of Moses and Elias was apparently communicable. But there was no discussion back and forth between Peter, James, and

John and those on the mountain. It's sort of like television, isn't it? You can tune in at a distance. You can see people on the screen who are thousands of miles from you. Maybe even bouncing off satellites. But you can't communicate with them. Distance and time have been overcome and we can see but not communicate.

(Verse 4). They were bored there, Peter, James, and John. Peter tries to interrupt. Peter liked to feel busy. On the top of the mountain Jesus, Moses, and Elias had their thing going. So he said, "It's good for us to be here." Really, the transfiguration didn't need Peter's endorsement. But he gave it. He said, 'It's good for us to be here. While you're up there, why don't we do something down here, instead of just sitting. We can build three tabernacles, one for thee, one for Moses, and one for Elias."

Verse 5 is when the announcement comes once again very much like the baptism (Matthew 3:17) which is rooted in prophecy.

“This is my beloved Son, in whom I am well pleased; hear ye him.”
“Book of Matthew: Auditing the Master: A Tax Collector’s Report” by B. Cobbey Crisler**

W’s PS#5—Cobbey Crisler on Acts 1:1-4, 8, 9 (B18)
“Professor Albright…has said “I’m sure you realize the Book of Acts is a second volume of a two-volume work, the first volume being, Luke, right! And the reason we know that: What’s verse one in the book of Acts tell us?

It starts out with…really giving us that information, doesn’t it? It says “The former treatise have I made, O Theophilus….” (Acts 1:1) of all that Jesus began both to do and teach,”

Now, why in that brief group of words do we have clues about the Gospel of Luke and similar authorship? Do you know?

Well, the Gospel of Luke, if you check the opening verses there, you will find that that Gospel is addressed to “Theophilus” as well. (See below)

Luke 1:3 It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus,

Now, Theophilus – who is he? No one knows, but translated from the Greek it means what? Do any of you know? What’s “Theo” like in theology, God and Logos. All right, it’s…well, not Logos, that was theology, but Theo-PHILUS, Philus meaning, like Philadelphia, love. So, God-loving, literally, which has again caused some to think that it might not be addressed to an individual named Theophilus; it could be to us if we qualify in that definition, collectively.

“O All those who are God-loving.” (See below, Paraphrased) Again that is conjecture, but something worth considering.

We know that the first treatise that Luke wrote had to do with – what does the first verse tell us? (Indistinct answer from audience) Right. What “Jesus began both to do and teach.” (See below, Partial)

Acts 1:1 The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach,

So, it really, it sounds like it was a gospel such as we have. And the progress of the gospel, narrative wise, would take us, according to Verse 2, “until the day in which he was taken up after that he through the Holy Ghost had given commandments unto the apostles whom he had chosen.” (See Acts 1:2) …

Now, probably the most extensive use of the concept and phrase Holy Ghost is in the Book of Acts. So, we’re talking about not only church but a very close relationship to church of the concept of Holy Ghost. So, let’s review that a bit. The word Ghost in Greek is pneuma. Can you see this? I hope I will become more transparent as the evening wears on and you’ll be able to see through me to the blackboard.

But, pneuma is spirit, or ghost, or wind, or breath, or air – and very much associated with movement, isn’t it? For instance, you know how the Bible opens: “The spirit of God moved upon the face of the waters.” (Gen 1:2) …

And then, look what happened in the next seven days, rather remarkable accomplishments. So the pneuma is/has something to do with movement.

And even the definition of prophesy, given to us in Second Peter in the first chapter, tells us that prophesy really is the result of holy men of God being moved by the Holy Ghost. Alright, now we’ll see several examples of that movement as we go through.

Reviewing the narrative in the gospel at the end, how many days between the resurrection and the ascension did Jesus have to get across to his students what they apparently had failed to get during the preceding three years? (Murmurs from audience) 40 days. Right.

All right, how many here have heard “The Walk to Emmaus”? (Murmurs) A good portion? What happened, let’s just review, during that 40 day period in terms of the disciples’ radical change of outlook that had not existed in the preceding three years?

When Jesus came back from the resurrection, what did he find? Did he find a church? (“No,” from audience) In fact, some of his disciples had gone where? Back fishing, and where Jesus found them.

So, Christianity had taken a full circle from fishing boat to fishing boat. It was about to end where it began. And is really that what Jesus had spent all his time and effort in the preceding three years to accomplish? I would imagine he would have been tempted to be somewhat disappointed, don’t you think?

When he returned with all that victory over every obstacle that the world had presented to him, to find that his followers had progressed very little.

And as a matter of fact, you recall what state of mind the two disciples were in on that road to Emmaus? (Luke 24:17) …

And, when these two disciples felt that they were let down, I suspect all of us would probably have felt that too. We just committed our livelihood, our reputations, our homes, our families, and many other intricately involved things in that social society of the times, on the strength that this man, Jesus, would succeed, and where did he end up? On a criminal cross.

Now, why we’re reviewing this is because it’s important to see that it required the radical change of thought on the disciples’ part before a church could even be founded.

And the radical change had to do with what? Learning the scriptures – very important. Prophesy. How do we know that those worked emphatically?

What Jesus had in mind, had to precede the foundation of church.

That’s the first thing he did talk about, wasn’t it, on the road to Emmaus. He immediately went back to their need to comprehend who he was!

So, this comprehension of Jesus’ role in prophecy is, apparently, important.

So, after understanding that, let’s go on further into the Book of Acts, and we find the summary in the early Chapter One, leading to the ascension in verses 9 and 10, the only really detailed view of the ascension that we have.

Acts 1:9 And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight.

Acts 1:10 And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel;

Most of the gospels, they either do not mention it, or refer to it very slightly.

And, in Acts 1, Verse 11, the angelic rebuke could sometimes apply to modern church members. “Ye men of…wherever we live, why stand ye gazing up into heaven?” Get to work! In other words, “this same Jesus which is taken up from you into heaven shall still come in like manner as you have seen him go unto heaven.” (Acts 1:11) …

Now, not only the women are there, but Acts 1, Verse 15, in parentheses, adds up the entire group, and who do we have? How many? “120.”

Acts 1:15 And in those days Peter stood up in the midst of the disciples, and said, (the number of names together were about an hundred and twenty,)

Now, I ask you to focus on that now because when we finish the Book of Acts, you will see an entirely different church. From 120, huddled together for warmth in an alien world, the book of Acts ends with Paul in Rome and Christianity having spread itself across the known globe in less than one generation. That is a major achievement!”
“After the Master, What? The Book of Acts,” by B. Cobbey Crisler**

W’s PS#6—Cobbey Crisler on Acts 5:12, 16, 42 (B19)
“Acts 5, verse 12, gives us our familiar phrase of unity. It’s what? “They were all with one accord in Solomon’s porch.” …

You see, they’re still connected with the temple. It’s still effectively Judaism really.

Now, Acts 5, verse 15, shows that healing is occurring all over. As a matter of fact, the indiscriminant public sense of it was “that even Peter’s shadow passing on people seemed to heal people.” (Acts 5:15)

It was that easy in those early days.

Acts 5:15 Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them.

“Many came out bringing sick people,” in verse 16. (See below)

Acts 5:16 There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one.

“And this stirs up – it seems like healing stir up Ecclesiastism more than anything else,” because Ecclesiastism isn’t capable of getting to the level (apparently) which permits them to do such healing. (See below, paraphrased)

Acts 5:17  Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation,

And, in Acts 5, verse 18, “they high priest gets up and they throw the apostles in a common prison.” (See below, Paraphrased)

Acts 5:18 And laid their hands on the apostles, and put them in the common prison.

Acts 5, verse 19, look at the power of collective prayer — “It can open prison doors. And they go back to the temple, and they start talking.” (See below, Acts 5, verses 19, 20, paraphrased)
“After the Master, What? The Book of Acts,” by B. Cobbey Crisler**

**You can buy your own transcripts of most of Cobbey’s 28 talks at a new website: www.crislerlibrary.co.uk Email your order or inquiry to office@crislerlibrary.co.uk, or directly to Janet Crisler, at janetcrisler7@gmail.com ]

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