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Here are Cobbey Crisler and other insights on some citations for
The Christian Science Bible Lesson for July 22, 2018

Warren’s (W’s) PS#1—Cobbey Crisler on Mark 1: 14, 32-35 (B9)

Verse 14. We have John put into prison.” He has already disappeared from the scene. And, “Jesus comes into Galilee, and his work begins.”

… Verse 32, “And when the sun sets,” that’s an important thing to note because it means the Sabbath is over for the Jews. It’s been the Sabbath up to now. As soon as the sun sets on Saturday, 6:00pm, the Sabbath is over and you can now do a lot of the things that the ritual says you could not do. You can move around. You can work…
This also permitted healing in the thoughts of those who were hanging back and needing healing but felt one couldn’t on the Sabbath day. Imagine not being healed on the Sabbath day! “When the sun sets, all that were diseased, possessed with the devils.”

Verse 33. “The whole city was at the door.” Do you wonder how Jesus got the people’s attention? By healing! And in this case, there were two healings, the man with the unclean spirit and Peter’s mother-in-law. (B16 in last week’s lesson)

… The word that is used for “heal” is the root of our word “therapeutic.” It doesn’t really mean heal in its primary sense. Why was this word selected to describe this healing? It means to serve. Look what the definition of healing is. It’s serving. Serving whom? Serving God and man. Is this or is this not obedience to the commandments? Loving God and loving man turns out to be the service of healing. So, what a church service if it doesn’t include healing? It’s therapeutics.

He did not have them stand in lines according to their diagnostic reports. All the ears-eyes-nose-throat people over here, and so forth. “He cured them of divers,” of many, diseases. There was no physical diagnosis made. Every healing was accomplished. Not one case was lost.

Verse 35. “And in the morning” we find “Jesus up before anyone else is up.” He spent virtually all night with these healings because the sun was setting when he started. In Verse 33, “the whole city was there.” But he is still up early in the morning, away from the concentration of people, refreshing himself with higher views. He’s praying.

You might want to look up in a concordance every time Jesus is said to pray. Aren’t we interested in when he emphatically saw the need of very special prayer? Not that he was praying intermittently, but constantly. There are particular occasions for this “refueling,” so to speak. He is filling himself with divine ideas which he then can dispense freely. They are coming from God. Not from him, humanly. He sees the necessity to pray and drink in what God is revealing to him.”
“What Mark Recorded”, by B. Cobbey Crisler**

PS#2a—Cobbey Crisler on John 6:16-21 (B21)
John 6:16. “The disciples go alone.”
John 6:17. “Over the sea toward Capernaum.” That means they had to be on the other side of the sea, which is Bethsaida.
John 6:18. “The winds that come suddenly sweeping down from the east and the desert, or from the west and the Mediterranean, often stir the sea up without warning. They [the disciples] are having trouble negotiating their little boat. And the sea arose by reason of a great wind that blew.
John 6:19, “Jesus is having no trouble approaching them on the sea.” This shows that he wasn’t really walking on the surface of the sea at all. As my father once pointed out, if the sea were churned up, walking would be more laborious than being in the boat. Jesus, however, had a method that was revolutionary and less laborious. He must be walking above the sea, not in the peaks and valleys. And if were, then it’s walking on air. But what’s the difference? They’re both rather difficult to do from the human view of it. This sounds mighty logical to me.

John 6:20. When he gets near he says, “It is I; be not afraid.”
John 6:21, “They willingly receive him into the ship.”

They learn a lesson in transportation. Space and time, as obstacles, can be overcome. “Immediately the ship, the disciples, everybody is beached. They’re right there at the destination. It’s a wooden boat. No one says it ended up in fragments. No one was holding their heads and complaining that they hit their head against a sonic boom of something.”
“The Book of John, A Walk with the Beloved Disciple,” by B.Cobbey Crisler**

PS#2b—A Ken Cooper offering about Peter’s possible thoughts on Jesus and his own Walking On Water (W.O.W.) in John 6:16-21 (B21). It can be reached via this link to our online version of Warren's PS additions by clicking on the DOWNLOADABLE PDF FILE in the UPPER RIGHT-HAND CORNER. Ken wrote about his linked contribution, “Not quite a monologue, but a descriptive piece that turned into another Peter thinking his way forward. God's loving kindness is with us all, we can imbibe it in our thinking, the stories from the Bible, the spiritual interpretation of our text book. As with Peter's mother-in-law, we see the miracles, but need to acknowledge them as the norm, — that is how Jesus saw them, — how can the nothing of time intrude on the Allness of perfect Life — ours to recognize and follow.

When we choose to follow I AM THAT I AM, we live in the now, – no need to wait for healing, to wait for the wind and waves to subside (no recuperation required?). Omnipresence is the now of Love.”

W’s PS#3—Cobbey Crisler on Luke 1: 5-17 (B8)
“We know that Zacharias and Elisabeth had a reputation for being extremely religious and deeply devoted to the monotheism of Judaism. They had one domestic tragedy however. They had no children, and for a woman in that day and age, as well as throughout the Old Testament, it was a tragedy. If one tried to explain it surgically, there may have been a physical obstruction that prevented the normal operation of her reproductive capacity physically. That would be bad enough. But Elizabeth was well beyond the age of child bearing. Biology was completely against anything occurring as of this moment.

Did biology stop such things before when you remember some of the Old Testament precedents? Remember Sarah and the wives of Abimelech. Also Hannah, Rachel and Sampson's mother.

The whole attitude of the time used to be that if a woman could not bear a child and in the early Old Testament, you remember, they did have several wives—she moved all the way down the ladder as far as priority. In fact, her husband was fully justified to separate himself, to divorce her. She was looked down upon by the other wives.

You remember when Sarah realized she could not bear a child, she offered Hagar as Abraham's second wife. And Abraham married Hagar and had a child by Hagar, who is Ishmael.

In those days sterility was entirely blamed on the wife. Consequently the wife took it very much to heart feeling that God was punishing her for something. Do you remember the deep sense of sorrow that Hannah was in when she prayed to have a child (I Sam. 1:1-20)? Elisabeth undoubtedly went through some of that same agony.

Something completely different is now going to occur after centuries of an absence of this sort of intervention. In fact, between the Old and New Testament we have about a four-hundred-year gap. Prophecy had declined to the point where it finally disappeared altogether. Ritual had increased. The ceremonial law became primary. And ecclesiasticism lost the Spirit that breaks through the inspired Word of the Bible.

In Luke 1:8-11, Zechariah went through the motions of his office in the Temple, burning the incense. The people waited outside for Zechariah to bless them. While he was in there, he had a vision. In Verse 12, it says "he is troubled." Luke uses that word a lot. Mary is troubled when the angel comes to her (Luke 1:29). Zacharias is troubled here. He doesn't know what to make of what he is seeing and hearing while in a trancelike state.

The announcement comes in Verse 13. Notice how angels begin their opening lines, "Fear not." Does that sound familiar? Who else said that? In Greek it's phobeomai, the root of our word "phobia." The phrase "fear not" appears158 times in the New Testament: phobeomai 95 times, phobos 47 times·(p. 1275, in the 1 volume Theological Dictionary of the New Testament, 1985). The angel deals with that negative condition of thought right away, "Fear not" or sometimes translated, "Be not afraid.” This changes the mentality which might obstruct the next spiritual move forward.

Then, very often you find, after dealing with that minus-side of human thinking, he moves to support the plus-side, saying, "Be of good cheer," or "only believe." Those are two opposing states of mind.

Jesus would say, "Decide on one of them. Don't remain a divided kingdom." "Fear not," "Remove the sense of fear." "Believe." "Be of good cheer." "Be of good comfort." Remember the states of some of those he said it to, for instance telling the paralyzed man to "Be of good cheer.'' What obviously had accumulated was an obstruction in the thought of that man.

If Jesus is the incisive healer that the gospels inform us he was, then every word he uttered gives us his method.

Every thought he expresses allows you and me to follow as an example, as he apparently expected us to do. Remember, anyone who believed on him would do the works that he did (John 14:12).

Zacharias hearing these words (Luke 1:13), "Fear not, for thy prayer is heard;” gives another bit of information. We really hadn't been told that this has been a matter of domestic prayer. They had actually been praying, as a couple, in order to have a child. The angel assures Zechariah that his wife "will bear a son and that his name should be .John.”

It’s a little hard to guess the exact condition of Zacharias. He is struck dumb

(Luke 1:20). He is speechless. He is unable to talk. There are also one or two verses which imply he could not hear either (Luke 1:21,22). The implication is there.

As we find out from a later verse (Luke 1:63, 64 ), the name John is an important thing for the restoration to a normal state of being able to speak and hear, if he was unable to do either one.

You can imagine when one is communing with an angel, you don't really look at your watch. Zacharias was in there for an abnormally long period of time (Luke 1:21). The people were out there waiting for him to come out. In a sense they were looking at their watches and Zacharias wasn't showing up. Meanwhile back inside Zacharias hardly believes what he is hearing. He received the message (Luke 1:15) that his child, and Elisabeth's child, will not drink spirits but "he will be filled with Spirit, the Holy Ghost, even from his mother’s womb."

That's the initial use of the words "Holy Ghost." We won't research that term while we are going through our course because we're only discussing it as Luke presents it in his gospel. mLet me recommend to you that you look up every time those two words appear, then write down the descriptive words. Then the Word is communicating to you directly what the definition of the Holy Ghost is, what it is meant to convey. For instance, here we are told that it is something that human thought can be filled with.

The word "ghost" is somewhat inappropriate for our century especially when it conveys "Halloween" for most of us. The word "ghost" in Greek is the word pneuma, which has many other meanings. A pneumatic tire is one filled with air. So we have air, ghost, wind, spirit, and breath. All imply movement, motion. Remember, that’s how the Bible begins, the Spirit, the pneuma, or in Hebrew the ru(a)h. In Hebrew ru(a)h means the same thing, all of those meanings. They're very close in both languages, ru(a)h and pneuma.

"The spirit moved upon the face of the waters" (Genesis 1:2), and look what happened. Look what happens when the Spirit moves, the source of inspiration. We have all of Genesis 1 following the movement of the Spirit. Linguistically, then, we would not be far off in looking at this term quite simply.

One of the problems with theology is that the human mind interposes and insists upon locking-in on certain human opinions. That's what, then, becomes scholastic theology rather than God's theology. Man-made religion distorts and makes things very complex. It's probably quite logical for most of us to see that the truth, whatever it is, must be simple. It must communicate to a two-year old in terms that two­year old can comprehend, as well as an octogenarian. Simplicity must be the rule.

If the word" ghost, refers to all of these things, then it has something to do with what is a daily moment-by-moment requirement for you and me, namely, breathing. We breathe, and the fact is that we inhale and then we exhale. Let us discuss the Holy Ghost from the standpoint that it is really the act of breathing spiritually. However odd that may sound.

The best way we can test that out is to do our own studying on it. For instance,

“filled with the Holy Ghost." When we inhale what are we? We're filled with air, aren't we? What happens if that's all we do and we decide to stop there? We explode, or something, right? So what is the lesson we learn from breathing humanly? Whatever we take in, we must give out. There's a great lesson in that because the air we take in is still free. No one is charging us for it yet. It's our utilization of that air that is the very basis of life, activity, sharing, speaking, and communicating.

Notice how Jesus communicated. We often see him just looking around him and translating ordinary human events, as if they were shadows of what really existed for him spiritually. He then used patterns of speech that you and I were familiar with on a daily basis. His teaching method used parables.

What do you think we would begin to look like, feel like, live like, and speak like, if we honestly, regularly, and as natural as breathing, took in only inspiration? If we breathed in only what God is revealing about anything and everything, international events, our marriage, our community, our church?

Suppose we just simply refused to fill our lungs, spiritually translated, with anything but the inspired or God's view of things? Then what would happen when we give that out? Are we able to distribute that same sense to others?

At one point in John 20:22, it says Jesus "breathed on his students" the Holy Ghost. What did they do when the Holy Ghost came upon them? They went out and brought in results (Luke 10:17). It was almost as if they breathed in through prayer and let out through healing. That was the natural sequence, breathing in the facts divinely, then the manifestation of those facts, and utilization of them.

In Verse 17 we're told that John the Baptist is to go as forerunner before the Lord. Notice, it's not what scholars call "Elijah redivivus" or "Elijah reincarnated, coming back to earth in that sense. Luke very properly says that John the Baptist will "go before the Lord in the spirit and power of Elias, '' which is the Greek form of Elijah, "to turn the hearts of the fathers to the children," and so forth. Where is all that information corning from? The angel is quoted here as giving it to Zacharias in Luke 1:13.

In Malachi notice in Chapter 4, Verse 5, there was an expectation among the Jews based on this verse. Elijah the prophet would prepare the way of the Lord. Then in Verse 6 you see the balance of the quotation that we ran into in Luke (1:17).

Bible scholars will tell you that some of those verses are excerpted for us in the New Testament. We're expected to look them up, not just simply take the verses for granted. If the gospel writers had wanted to tell us everything, they would have probably put in whole chapters. But since no one really has the right to take dis­ covery away from anyone else, we find the gospel writers tantalizing u·s in some cases, simply adopting a one-liner and then expecting you to look that up. Thus we are forced to become Scriptural students.

In Malachi 3:1, you will find another well known verse quoted in the New Testament referring to John the Baptist, "I will send my messenger, and he shall prepare the way," and so forth.

Luke has now shown us his method of approach. We have everything starting from an angelic method that is absolutely coincident with Bible prophecy….

John the Baptist had been predicted hundreds of years earlier and Zacharias and Elisabeth were to be his human parents. Zacharias, just like Abraham, said, “How can this happen?" In fact, in Verse 18, the question, “Whereby shall I know this?is word-for-word what Abraham said in Genesis 15:8.

The angel Gabriel is used as the name of this angel, identifying the character of the angel. Gabriel also appears in the Book of Daniel. Every time Gabriel appears, this angel has a special characteristic. It appears in order to assist human thought so that it will be able to comprehend, understand, and yield to the divine.

Gabriel says to Daniel, "I have come that man might understand" (Daniel 9:22), our link, then, to the intelligent, divine plan. Gabriel begins to give some of that plan to Zacharias (Luke 1:19)

Elisabeth conceives (Verse 24). In Verse 25 you get some hint about how women felt when they were unable to have a child. She calls it "reproach, “that her having a child "takes away her reproach among men."
“Luke the Researcher,” by B. Cobbey Crisler**

W’s PS#4Cobbey Crisler on Job 11:7 (B16]
In Job 11:6 … Zophar is telling Job that "God is really exacting of Job less than he deserves." Job deserves much more than he's getting, so he should be grateful. In that context we find a statement that is often quoted out of context and is some of the most beautiful poetry in the Bible. But in context it has a little bit stronger ring to it.

That is in Job 11:7 "Canst thou by searching find out God? canst thou find out the Almighty unto perfection?"
If you were Job and you had just heard the same fellow say both things, how would you feel? After Zophar has just told you "You desreve much more than you are getting," then he adds, "Can you by searching find out God?" you're probably left with the feeling that the answer to that question is, "No you can't."

In Job 11:15, again, a beautiful verse out of context. One that could really communicate quite a lovely, healing message by itself. Nontheless, considering the source in context, you find that if Job is covered with boils, that it may be just rubbing it in. Compared to teh way Job looks now, "You will lift up your face without spot."
"The Case of Job”, by B. Cobbey Crisler**

W’s PS#5—a Basketball "APP for that"– Ecclesiastes 3:14 (B17) "I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it:"
This verse helped a high school senior basketball player, reverse the decline in her league-leading three-point shooting just in time for a key district game. In the 4th quarter with her Principia team trailing by 16 points, she and the team collectively applied ideas from this verse. They decided to play that "immaculate quarter" as a display of God's power, anticipation and accuracy and for God's glory. They suddenly started to anticipate the opponent's every pass, get steal after steal, lay-up after lay-up, 3 after 3 after 3, until the last shot had to be shot at the buzzer –from the NBA-3-point line. "Nothing could be put to it, nor any thing taken from it" as it hit nothing but net, and resulted in a one-point win and district championship!

W’s PS#6—“23 & Me” application ideas for the 23rd Psalm (by Ruth & Warren Huff)

"Surely goodness & mercy shall follow me all the days of my life:"
That’s God’s BLESSING & Mine!

"And I will dwell in the house [the consciousness] of [Love]"


(partly penned by CedarS Founder, Ruth Huff, part by her son, Warren Huff)
Click here to Download a PDF from the upper right corner of “23 & Me”
for further insights and application ideas for the whole 23rd Psalm.

W’s PS#7–New application ideas & tunes for “leaning on the sustaining infinite” (S32)
a. A longtime CedarS favorite song is this sentence put to music by Carey Loomis on the third Cd in the trilogy of CDs called "CedarS Round the Clock". Another blessing is that thanks to an initial donation by the donor underwriting its production as well as by all the wonderful musicians, the whole sales price of $25 for these 3 CDs goes TO CAMPERSHIPS. You can order it using an order form available online at

b. We were blessed at last night's Sunday Hymn Sing to sing a new-to-me hymn, #519, that goes perfectly with the last citation (S32) in this week's lesson (and the first sentence in the Preface of "Science & Health, with Key to the Scriptures" by Mary Baker Eddy). Hymn 519 is called "Lean on the Sustaining Infinite" and has this beautiful message its chorus: "So lean and let, and love; This is the balanced Way. It's fre from self-will, pressure, stress; It welcomes in God's day."

c. And speaking of hymns from the new Hymnal, "Cause Me to Hear," #457, has become a favorite! It is based on citation B5 from Psalm 143:8: "Cause me to hear thy lovingkindness in the morning… cause me to know where"… "I should place my feet to walk in the pathway of Your love." (#457) Verse 1 ties in nicely too with this week's lesson and its definitions of morning and evening because it concludes "In the still of the evening, in the hush of the morning, Call my name." (#457)

d. Hymn #342 ("Angels' Song", from our 1932/1980 Christian Science Hymnal) is another hymn that springs from a Bible citation (B1) in this week's lesson is "This is the day the Lord hath made"… Be glad, give thanks, rejoice." (Hymn 342)

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

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