We're welcoming back campers!

Here are Cobbey Crisler, Ken Cooper and Christie Hanzlik (#6) insights on some citations for
The Christian Science Bible Lesson for July 29, 2018

Warren’s (W’s) PS#1—Cobbey Crisler on Matt. 4: 17 (B12) “Repent, for the kingdom of heaven is at hand.”
“Verse 17. After Matthew prophesies [in verses 15 and 16 from Isaiah 9:1, 2) of the coming of the Messiah], Jesus’ opening word, according to Matthew’s gospel is “Repent.” Change your concept. Again, just as John the Baptist said in Matthew 3:2, “the kingdom of heaven is at hand.” That is radical good news for mankind.

It’s not a far-off event. Many denominations have left the impression that heaven is something attainable in the far-off future. But, the opening words of John the Baptist, as well as of Jesus, are “the kingdom of heaven is at hand,” right here. That means that we must be able to do something with it and about it. And, apparently that had something to do with the changing of our concept, even theologically, that heaven can do something about the problems that that seem to be at hand.”

“There’s your next division (Division number 2). Are the problems at hand, or is heaven at hand? That’s the test question that Jesus met so beautifully as a sovereign over it in the wilderness. He proved that heaven was at hand.”

(Verses 18, 21) The next few verses you see “Jesus appointing students, disciples, apostles.”
Book of Matthew, Auditing the Master, by B. Cobbey Crisler**

W’s PS#2—Cobbey Crisler on Matt. 13.47-48 (B13)—Jesus’ parable of the net
“Chapter 13 begins eight parables…

Parable number seven (Verse 47) is about “the kingdom of heaven like unto a net.” You notice “the net is cast into the sea,” but there are plus and minus elements in the net. They must be sifted.

(Verse 48) “The good gathered into vessels and the bad cast away.”
“Book of Matthew, Auditing the Master” by B. Cobbey Crisler**

W’s PS#3a—Cobbey Crisler on Matt. 12:10-15 (B16): Jesus heals man with withered hand on Sabbath
(Verse 10). There is a man who the synagogue, the religion of the times, could do nothing for. His hand bent perpendicular to the length of his arm, withered. They (the Pharisees) immediately put it to him, “Is it lawful to heal a man? Is it lawful to do something for man to help him on the most religious day of the week?”

(Verse 11). Jesus brings up a very practical parallel. Everyone was more or less dependent on their beasts of burden and their income flowed from their agrarian economy, and sheep were vital for them economically, so he says, “If one sheep falls into a pit on the Sabbath day, who is going to check the calendar? Are you going to get him out or not?”

A lot of rabbis had things to say about this. They had actually exempted it. So he knew that. We have extant rabbinical writings which exempted this from the work regulations on the Sabbath, which showed the law could be bent where the priorities seemed extreme. So, could it be that God’s law could already be bent by humans?

(Verse 12). He said, “If you can do that for a sheep, how about helping a man? Is it lawful to do well on the Sabbath?” A very difficult question to answer, isn’t it?

(Verse 13). So, Jesus says to the man, “Stretch forth your hand.” Notice, he did not go up to the man and do it physically for him. He said to the man, and notice what role he assigns to the patient in every case, "You do it." You're equipped to do it. That's your part. Stretch forth your hand. Immediately this happened. It was whole again." A fragment of the body could not depart along its separate route and create its own rules. The eye had to be single as God's eye was single.

(Verse 14). "The Pharisees went out, and held a council right there on how they could destroy Jesus." They brought the man to Jesus and challenged him. Here a man's whole life was turned around. One of the great insoluble problems, a man's distorted physical being had been corrected and changed.

(Verse 15). "Jesus had to withdraw, but many followed him."
“Book of Matthew, Auditing the Master” by B. Cobbey Crisler**

PS#3b—A Ken Cooper offering about “The Withered Hand Restored” and this healing as related in Matthew 12:10-15 (B16). 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,Please find attached a monologue for next week's lesson on Truth. It is the story of the man with the withered hand, as told by his best friend. When you witness something that is in complete variation with what you believe, how do you deal with that challenge. The Pharisees felt threatened, – others realised the freedom of Truth, – that what is possible must be possible for them too.

I am also giving a link to a spoken version on You Tube:

https://www.youtube.com/watch?v=6CStngXPuWc&t=4s This is quite long, but may be of interest to some of your subscribers.”

W’s PS#4—Cobbey Crisler on John 14:5-8 (B18)
“Chapter 14 begins with a discussion, a dialogue between Jesus and some of his disciples.
John 14:5, Thomas asks about the way.”
In John 14:6 Jesus responds, “I am the way, the truth, and the life.”
John 14:8 Phillip says, “We’ll settle everything right now with you, Master, if you just shew us God.” A minor requirement. Imagine that this is going on the night of Gethsemane. With what Jesus has to look forward to, look at the questions he is being asked!”
“Book of John, A Walk with the Beloved Disciple,”
by B. Cobbey Crisler**

W’s PS#5—Cobbey Crisler on John 4: 7-29 (B19)
“John 4.6, Jacobs well is … concealed in a partially completed church. You cannot see the mountain to which the woman of Samaria was pointing in the story…. Dr. Bull… was the first scholar to announce that he feels he has discovered the Samaritan temple ruins on the top of Mount Gerazim which could be seen in Jesus time from the wellhead.
So, he Jesus, rests. It's about the noon hour.

John 4:7, “In comes a woman of Samaria.” While you don’t deal with Samaritans much, you also don’t deal with women that often. When you add a Samaritan to a woman, you’ve got the least likely social contact for a Jew. Jesus doesn’t concern himself at all about these artificial ghetto outlines that others have thrown around their neighbors. "He opens the conversation with the woman."

John 4:8, "the disciples have gone to the nearby city," which is probably Neapolis. It had been corrupted in Arabic as "Nablus," which you may see in the news because that's a hotbed of Palestinian unrest.

John 4:9, "So, the woman of Samaria says, How come you’re talking to me?" A woman would naturally say that because she would expect to be talking to him.

John 4: 15 The woman, not comprehending thoroughly, but nevertheless bold enough to continue asking, finally gets the practicality of Jesus' message and says, "That’s great idea. Give me this living water, and I won't take another step. Never will I have to come up with these heavy jugs and fill them with water.''

Remember, there are not too many conversations that are recorded between Jesus and anyone. The relative importance, just from the quantity of this text, stands out.

John 4:16, “Jesus says Go, call thy husband, and come hither.”
John 4:17 He knows what he's saying. He knows the whole story. So, what is he doing? He’s testing again. Here’s a Samaritan woman. What is he interested in? Is he interested in whether someone is a Jew, a Samaritan, a child,a man, a woman, a Roman centurion, a ruler of the synagogue? Does he really care? What does he really need?

What is he looking for? Receptivity. That is the universal access. It means we all have the same access if we’d only use it. Whose fault is it if we aren’t using it? It's ours. So it has nothing to do with status, culture, sex, or whatever. He's not really saying that womanhood is the best way to get to God. Or childhood, or any of those. Wherever we find receptivity it counts.

"So, '' the woman says, hedging a bit, "I don't have a husband."

John 4:18, "Whereupon Jesus said, 'How right you are. As a matter of fact, you've had five husbands, and the one you're living with right now can't exactly be called your husband '" Boy, that has a nice twentieth century ring to it.

John 4:19. All the woman can say in response to that is, "Sir, I perceive that you're a prophet.” The woman is really beautiful. Jesus wouldn't spend all this time with her if he didn't see behind all this label and this stereotyped thing. There was a receptivity here that he wasn't running into regularly. He was after that. He was after womanhood as a type to replace this femaleness as a stereotype. He continued to probe in order to do this.

John 4:20. The woman said, "Our fathers worshiped in this mountain.'' Boy, did that have a meaning. She's pointing to the Samaritan temple, and guess who had destroyed it? The Jews. The Maccabean rulers had destroyed the Samaritan temple which was built to resemble the Jerusalem temple. It's occupied territory. It's a little difficult to dig in an area that Jordan still claims but Israel occupies.

It was destroyed by the Jews, so you can see the irony behind what the woman said, "Our fathers worshiped …” It’s past. It's through. The Greek word that is used there is well in the past, "all wiped out." We worshiped in this mountain, but the implication, guess who stopped us, or ruined the temple? Your fathers. We have a divisive thing. We, the Samaritans, worshiped here. You, the Jews, destroyed it. That's the same thing that's going on today in the same location.

John 4:21, "Jesus said, Woman.” this is his general address to womanhood, "Believe me. the hour cometh, " still somewhat ahead, "when you won’t worry about geography in worshiping God.”

John 4:23, ''The hour cometh, and now is, when the true worshipers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.” Look at the definition of worship. “Worship is spiritual,” not structural, not geographical, not ritualistic. Why? Because worship of God can only properly be done by partaking of God's own nature.

John 4:24 tells us that "God is Spirit. Therefore worshiping Spirit can only be done spiritually." There's no other way to do it. How basic. By the way, when you see "a Spirit" in there. It shouldn’t be there.

Listen to what God says about it. Notice the strong tenor of his words. To translate "God is a Spirit" is the most gross perversion of the meaning. "A Spirit" implies one of a class of "pneumata," the Greek word for it. There is no trace, in the fourth gospel, of the vulgar conception of a multitude of spirits. “God is Spirit.” Mathematically one can only derive from Spirit included in it. Namely, spirituality is the derivation. Worship must be that.

Notice what is done as this woman's thought. Women weren't supposed to discuss the Scriptures. There was a first century rabbi, Eleazar, who said, "To teach a woman Scripture was like teaching her lasciviousness." That's some extreme. That was the kind of thought that was at some rabbinical extremes in the first century, not necessarily the general Jewish view, but Eleazar is considered quite a great rabbi.

Jesus is discussing intellectual problems of Scripture with a woman. This is unheard of! .

John 4:25 "That woman suddenly comes to him and says, I know that Messiah is coming.” How about that for recognition! “I know that the Messiah is coming which is called Christ.” She didn’t say that right. Why, is that in the text? Because it is for the Greeks. “I know that the Messiah when he comes will tell us all things.”

John 4:26 Jesus, in one of those rare occurrences, is discouraged from turning the fact that he was the Messiah that into an advertising campaign. Rather, he focuses on this woman and her receptivity, “He said, I that speak unto you am he.”

John 4:27, '"When the disciples come back, their only problem is that he's talking with the woman.”

John 4:28, "The woman leaves her waterpot.” That's what she'd come for, but she went away with living water. "She ran into the city"

John 4:29, "She said to the men, Come, see a man, which told me all things that ever I did. It’s got to be the Messiah."
“Book of John, A Walk with the Beloved Disciple,” by B. Cobbey Crisler**

BONUS PS#6–Check out a "Daily Lift"-style VIDEO by Christie Hanzlik, CS that clearly shows how "the way to extract error… is to pour in truth through flood-tides of Love." (SH 201:17, S22) at

Christian Science Publishing Society, copyright 2013

**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

American Camp Association

(November - May)
410 Sovereign Court #8
Ballwin, MO 63011
(636) 394-6162

(Memorial Day Weekend - October)
19772 Sugar Dr.
Lebanon, MO 65536
(417) 532-6699

Welcome back, campers! Spaces are still available.

CedarS Camps

to top