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**SEE the last GEM** to begin with Jesus’ Mind-set, his
Let God Expressed Meekly/Mightily in you sparkle brightly with insights from Cobbey Crisler, Ken Cooper & others as found in The Christian Science Quarterly Bible Lesson on

for Sunday, November 14, 2021

(Cobbey’s text is shared with the blessing of Janet Crisler
by Warren Huff, CedarS Executive Director Emeritus,

EXERCISE YOUR SPIRITUAL SENSE MINDSET as a CHILD OF GOD! FIND IT EASY & FREEING to be DIVINE! IT WORKS LIKE CHRIST JESUS’ INVISIBILITY-CLOAK!  Cobbey Crisler on Col. 3:2-4 (Responsive Reading) and citation B4/Romans 8:16, 17 plus verses around it & Hymn 370)

HAVE the”WHAT IS!” MIND-SET of an Immortal –NOT the “What if?’ mindset of mere mortal mindedness — as well illustrated in today’s
“Daily Lift” podcast by Andrea McCormick, CS.

 (Cobbey on Colossians 3:2) “Have you heard the modern expression mind-set? Verse 2 is almost that literally in Greek.  “That our mind-set must be on things above.”  Can we have an inner spiritual sense entertained that provides the divine reason for our being, even when we’re living on the earth at a human level if we “set our mind on things above, not on things of the earth”?

 (Verse 3) “For ye are dead.” That’s exactly what the body is.  If we are to be absent from the body, the body itself is now dead to our thought and our thought no longer responds to it. No longer worships it.  The Greek word means to be away from something, to be separated from.  “And your life,” we haven’t lost anything then.  “Our life is,” or literally, “has been hidden with Christ in God.”
[Warren: Hymn 370 echoes this verse: “
Hid with Christ in God, O gladness: / O the meekness and the might, / When the risen Christ has lifted / All our thoughts into the light, …”  (Christian Science Hymnal, No. 370:2)

 (Cobbey again on Verse 4,) “When Christ, [who is] our life, shall appear,” what about us?  “We also will appear.”

 “We will appear with him,” How? “In glory.”  In imperishable radiance.  That’s not an abstraction.  It is supersensible, but it’s concrete being.  It’s a sharing of the glorious liberty of the children who find it natural to be divine.”

 In Romans 8:16/citation B4 Paul tells the Romans and us that “The Spirit itself beareth witness with our spirit, that we are the children of God.”

[In his comments on the following verse, Cobbey expands on this:] “Paul says in Romans 8:17 “We are joint heirs with Christ,” – inheritors of the divine being.  We are sharers, “partakers of the divine nature.”(2nd Pet. 1:4)

[W.] So, let’s be Part-takers in God’s Cast of children — typecast to be spiritual – with a natural spiritual sense mindset!”
“Glory: Divine Nature in the Bible,
” by B. Cobbey Crisler**

Cobbey Crisler on Paul’s discussion in bonus verses in Romans 8:19-21 (just beyond citation B4) and 2 Cor. 3:7

[Romans 8] “In Verse 19 would you agree with Paul that “the earnest expectation of the whole human race is waiting for this manifestation of the sons of God”? That it could be manifested, this sense of glory?

“Verse 21 mentions “the creature itself.” Look what is going to happen to the human body as the result of the evangelization of our mentality. As our mentality becomes more and more like God, the human body, “the creature itself, also shall be delivered.” There’s freedom, freedom from “every ill that flesh is heir to,” as Shakespeare says. “Delivered from the slavery,” literally in Greek, “the bondage of corruption,” “the slavery of decay into,” literally, “the freedom of the children of God.” The divine mode of being, as one dictionary says glory is, “into the freedom of the glory of the divine mode of being, of the divine nature, of the radiant thought of the children of God.”

If (only) all our thoughts could be at the level of such radiance. We’ve seen light come out from a human expression. We’ve met people who radiate a sense of insight. That’s just simply “the ministration of death,” as Paul says [in 2 Corinthians 3.7]. That’s in the fleshly. That’s simply an outward manifestation of what’s going on within. More should be going on within. And we’re spending most of our time trying to dress the without.”
“Glory: Divine Nature in The Bible,” by B. Cobbey Crisler**

 HEAR & DO JESUS’ SAYINGS TO STAY GROUNDED ON THE ROCK, UNSHOCKED BY TODAY’S HEADLINES OF “WINDS AND WAVES”! [“Christ My Refuge,” M.B. Eddy, Hymn 253:5]—Cobbey Crisler on Matthew 7:16-19, 24 (cit. B7, plus bonus verses)

[Cobbey:] “Verse 16 (& 20) is the one measurement Jesus gives all of us: “Ye shall know them by their fruits.”

(Verse 17).  “Every good tree brings forth good fruit.  Every corrupt tree, evil fruit.”

(Verse 19).  Look what happens to the tree that doesn’t produce. [“… it is hewn down and cast into the fire.”

(Verse 24) We’ve got a lesson of what Jesus uses a parable for… Jesus said these things so they would be studied, not that what he said would be read, or scanned, or enjoyed, but put into life experience.  He said, “Whoever listens.”  Is he concerned about listening, receptivity? He says, “Whosoever heareth these sayings of mine and doeth them.”

There are two parts to it:  Hear, the other, Do.  “It will liken him unto a wise man.”  That wise man went out and built his house where he’s going to live, built it on a rock.  The rain came, the flood, the wind.  What happened?  After it was all over, where was his house?  Still there.  It didn’t fall.  Why?  It was the kind of house that he built that made the difference.  It’s what he built it on that made the difference.
“Book of Matthew, Auditing the Master, A Tax-Collector’s Report,” by B. Cobbey Crisler**

 GET OUT of a MORTAL SHELL! STOP BELIEVING the FABLE & CURSE of an earthy, EGG ORIGIN!  In bite-sized pieces, victory, after victory, after victory “swallow up death in victory.” “Put on” the total wholeness of “incorruption…” and “immortality.” Abide “in heavenly love… (where) no change my heart shall fear.” (Hymn 148)

[Cobbey on I Cor. 15:48/citation B8:] “As was the earthly man, so are those who are of the earth; and as is the heavenly man, so also are those who are of heaven.” (NIV)

[Cobbey Crisler on the bonus following verses,1st Cor. 15:50, 53:]
“Another conclusion is coming through Paul’s receptivity. He presents two views, one with man within an egg origin, one out of an egg origin.  A chicken takes 10,000 pecks to get out of its shell of limitation.  Bible pioneers like Paul worked hard to get out of their limited, mortal shells and they communicated this to us. [Mary Baker Eddy says, “Mortals must emerge … They must peck open their shells with Christian Science…” (S&H 552:14, S6)

 I Corinthians 15, verse 50 “…flesh and blood cannot inherit the kingdom of God.”
One might ask “Why are we trying to drag flesh along as if it’s a party?”  [This relates to Mary Baker Eddy’s observation: “Being in sympathy with matter, the worldly man is at the beck and call of error, and will be attracted thitherward.” [S&H 21:25]
“Take up your bed and walk—Mind suddenly takes on the glow of our original, incorruptible glory.”

I Corinthians 15, verse 53 “…this corruptible must put on incorruption, and this mortal must put on immortality.”

I Corinthians 15, Verse 54, “Death is swallowed up in victory.”

[Cobbey Crisler writes:] “In Isaiah 25:8 & 9: Just to see how the peak of prophetic insight, namely Isaiah’s great thought, dwells upon this concept of healing. Does that sound familiar to you at all?  It talks about God doing what?  “Swallowing up death in victory.”  That’s where Paul gets that concept.  He mentions it [in 1 Corinthians 15:54, citation B16].  It’s from Isaiah. “Swallowing up death in victory; the Lord GOD wiping away tears from off all faces;” and the beautiful statement that “the rebuke of his people shall he take away from off all the earth.”  That goes way beyond just physical healing.  It’s totally whole, nothing left fragmented.  Certainly, the radical statement of “swallowing up death in victory,” swallowing is not always at once, is it? It’s bite-sized pieces, victory, after victory, after victory, swallowing up the effects of death.”
From notes in the margins of Warren’s Bible from a talk by Cobbey Crisler**

 THE WORD COMES “AS IN HEAVEN, SO ON EARTH!” – Cobbey Crisler on John 1:12, 13/cit. B10 – “the Word made flesh” … uniquely as our Christly model

[John 1:12, 13] “But as many as received him, to them gave he power to become the sons of God… which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.”
“Again, does it tie in with Genesis 1? Are we suddenly seeing that when in Genesis 1, which we know the author has in mind here in this chapter (Genesis 1:26), man is declared categorically to be in the image and likeness of God?

“The author here saying that image and likeness is not “composed of blood, nor) can it be identified as having emerged because of a fleshly or carnal desire, or from human will, but directly from God.”  Don’t go bumping along on a detour to get to God.  There’s a theology that certainly clears out a good number of obstructions, if it’s valid, if it’s something we can use, and  not pie-in-the-sky metaphysically speaking.

“To show that it isn’t pie-in-the-sky, John 1:14 (bonus after citation B8) introduces the word “made flesh,” lived, illustrated, exemplified; it’s been done, it’s not just theory. The thought has been uttered in human experience, in life. Human life itself has seen this Word fulfilled. Was he the vanguard, the way shower?

“He is called in Verse 14, almost in contradiction to what I’m saying, that he was “the only begotten of the Father.”  That seems fairly exclusive, doesn’t it?  Since it would also contradict Verse 12 where it refers to “sons of God,” it just must be something in the translation we’re missing, the intent: You can’t have sons of God and have one son being the only begotten. That would be mixed-up theology right in the beginning in a book that we are saying is extremely clear and close to Jesus own thought.   

 So, what have we got? The Greek word “mono genes” doesn’t mean “only begotten.” If it has any meaning that we can express in English, it could be “unique,” in the sense that he was representing the original man as a model.  In other words, the only real man that God could ever beget.”

“John, the Beloved Disciple,” by B. Cobbey Crisler**

Cobbey Crisler on John 3:1-13, 27 and John1:12, 13 (cit. B11).

[Cobbey:] “John 3:1 begins with an introduction to “Nicodemus.”  Nicodemus was a rather cautious man that ran around back alleys after twilight.  He didn’t want to be seen by his daytime friends.  Sort of like one of those captions in the Charlie Chaplin movie, where Charlie was a waiter during the day, but dressed up in the finest tuxedo at night.  The caption simply said, “Charlie’s friends of the evening didn’t know Charlie’s friends of the day.”  I think this is probably true of Nicodemus.

“John 3:2, “He comes to Jesus by night.”  He’s in a rather awkward position because he is a member of the Sanhedrin, the ruling body of Jews, that later convicts Jesus.  If what he says is accurate, it is an unfortunate commentary on the motives that led to the crucifixion of Jesus.  If he is really speaking for the Sanhedrin when he says, “We know that thou art a teacher came from God,” then that is a tremendous commitment.  If we know that you are a teacher come from God, where is the evidence?  What evidence do they use as proof?  Such semeia, or signs, or significant results, can’t happen unless God is with you.

John 3:3, “Jesus makes this comment, unless a man be born again, he cannot see the kingdom of God.”  You know how popular that particular verse has become in our century.  Yet it’s based on a misapprehension of the original word.  We really don’t find John here using the Greek word “anothen” here in the sense of “again”.  It can suggest the idea of “again.”  But John uses it more in these terms, “from above.” 

“Anothen” means “from above.”  Now look at that statement that Jesus is making,

“Except a man be born from above, he cannot see the kingdom, or dominion, of God.”  This is a theological breakthrough that’s incalculable.  You can’t see the kingdom, which, by the way, he told us was not only within, but here, right here.  It wasn’t a future far-off thing. “But to see it one must be born from above.”  This is a definition of nativity which sounds totally impractical for us as human beings, and yet it’s apparently something that Jesus based his whole theology upon. And he got the results from the concept that man is born from above.

“We ran into that in the first chapter of John, Verses 12 and 13, when he said, “We all, if we will receive it, have the authority to become the sons of God.”[RR]  But to be God’s son means you’ve got to cut the animal connection, those links or roots in “blood, will of the flesh, and will of man.” Sever those links.

“A nativity higher, is that practical?

“John 3:4. Nicodemus wonders about that himself.  He even goes to the extreme of saying, “How do you do that? Do you climb back into your mother’s womb, and get born all over again?”   This is obviously a negatively impossible event, so Nicodemus is somewhat laughing up his sleeve.

John 3:5. Then Jesus says, “Except a man be born of water, which was the usual way by which children were born in the presence of water, “and of the Spirit, he cannot enter into the kingdom of God.”  The normal, natural biological birth is not going to do anything.  In order to enter the kingdom or dominion of God, something about nativity has to be understood.  A nativity that is higher and not tied into biology.  Why?

“Because of John 3:6 one of the most practical statements ever made in the Bible, “That which is born of the flesh is flesh.”  And it’s not going to rise any high­er than its source.  Should we be doing something about recognizing origin in Spirit?  Is this what is behind the meaning, again, logos?  Get to the meaning.  Nativity in Spirit. “That which is born of the flesh is flesh.”  It’s never going to go anywhere else.  That’s pretty clear cut.

“We’ve got to get out of that concept of flesh.  Again, is this really practical theology?  Or is it, again, pie in the sky?  If we have any concept of arising at some spiritual goal, then we’ve got to start as if we originated there.

John 3:9, “Nicodemus says, How can these things be?”

John 3:10, “Jesus said, You’re a teacher in Israel, and you haven’t grasped these things?”  Think of the average point of view when you’ve been dealing with the Bible all your life.  Then in John 3:13 he makes one of those magnificent statements that requires almost a lifetime search.

“No man hath ascended up to heaven.”  Isn’t that what practically every religion puts in the heart of its communicants?  Doesn’t everybody want to get to a destination labeled heaven?  “Ascended up to heaven,” but no one gets there, except “he that came down from heaven.”  The same thing, “That which is born of the Spirit is spirit,” John 3:6. You can’t get there via flesh.

“Apparently this critical awareness of man’s nativity as God’s child free from “blood, will of flesh, lust of the will of man,” is not just a nice theory.  Jesus is introducing it as the prerequisite for comprehending the kingdom of God and seeing it here and now.  The son of Man sees it humanly, “No man hath ascended up to heaven, but he that came down from heaven, even the son of Man which is in heaven.”  Is it possible for humanhood to experience the kind of harmony on earth as it is in heaven?  There is the major challenge.

“It’s almost the same question that God asks Job 38:33, after all the mental argument is through for forty chapters or so, when God says to Job, “Knowest thou the ordinances of heaven? canst thou set the dominion thereof in the earth?”  Imagine being able to express the dominion of heaven right on earth.  Is that possible for the son of Man?  Or must we wait for some future event where we float up to the sky on a pink cloud somewhere with a harp from Angel Rent-A-Harp, Incorporated?  That’s a problem.  We often try to rent a harp instead of earn it.

“How practical this is, “No man hath ascended up to heaven, but he that came down from heaven, even the Son of man already there.” Never moved. That claim, then, of heavenly nativity. It has to have something that is of major importance, John including it, and giving it so much space.”

In John 3:27, John the Baptist is confronted again.  John, using communication terms, says, “A man can receive nothing, except it be given to him from heaven.”  That’s almost the same concept in a way.  Receptivity is what’s already been communicated to us.  We’re not doing the communicating.  We’re tuning in to what’s been communicated.”
“Book of John, A Walk with the Beloved Disciple,” by B. Cobbey Crisler**

[Warren:] To see a realistic reenactment of Jesus teaching the Pharisee Nicodemus this lesson and key to his healing work in the darkness of night, click on  Hopefully seeing this realistic reenactment (by The Church of Jesus Christ of Latter-day Saints) of John 3:1-7/citation B11 (plus the rest of the story in verses 8-36) will shine more brightly for you the necessity of every person being “born again” as the King James translator rendered born “anothen” – when you substitute the correct  translation and Christly concept of the word “anothen” in born “anothen” in the need to see yourself and all others as being divinely “born from above.”


[W:] The Zacchaeus story is featured in the Section 4 citation B13/Luke 19:1-10.  Luke is the only gospel that mentions Zacchaeus — And, it is not discussed by Cobbey Crisler, but YouTube has a short video for kids that’s in big in lifelong meaning for the childlike of all ages.  No matter your past mistakes and regrets, get ready to feel God’s dear love for you!
“The cast of the Little Clay Bible tells the story of Zacchaeus, a wee little man who was short on love, but in for a big surprise when he meets Jesus. Click on

**PRAY with POWERFUL GRATITUDE-in-ADVANCE as JESUS DID in getting news of illness & in RAISING LAZARUS! John 11:1-44/cit. B17 + Science & Health cits. S23/493:28-2, S24/75:12

[Warren: The Lazarus resurrection story is featured in the Section 5 citation B13/John 11:1-44. Cobbey’s insights below and another lifelike and tear-jerking reenactment of this event with proper, life-bringing word substitution of a Greek word “exhyp,nos” NOT to mean “Lazarus sleepeth—”exhyp,nos”  but that “Lazareth has been hypnotized—”exhyp,nos”.

[Cobbey Crisler:] “In Chapter 11, note how Jesus handles news of a severe sickness.

“In  John 11:3, “Jesus gets a message from Lazarus’ sisters that Lazarus is sick.”

In John 11:4, the first thing Jesus says is, “This sickness is not unto death.”

Remember that’s what he said about the man born blind in John 9:3, ” Neither has this man sinned, nor his parents: but that the works of God might be manifest in him.”  We find the same kind of approach to a patient with Jesus’ method of healing including that concept.

John 11:5, “He loved the family very much, the family of Bethany,”

John 11:6, “But he still remains for two days.”

Then in John 11:7, he says, “Let us go into Judea again.”

John 11:8, “His disciples say, What? Last time we were there we had to duck projectiles.

Then in John 11:11, he says to the disciples, “Our friend . . .  (see the shepherd­motive) Lazarus sleepeth; but I go, that I may awake him out of sleep.”  There are two Greek words for sleeping here. The first one is as if taking rest in sleep.  The second one, “awake him out of sleep,” is the Greek word “exhyp,nos”.  It includes within it the root of our word hypnotism.  It has a suggestion of a trance-like, not­normally-induced sleep.  It is interesting to see Jesus referring to death as a process of needing to be awakened from a trance.

John 11:12. His disciples misunderstand that whole thing and “they say, If he’s sleeping, leave him alone.  He’s fine if he’s resting.

John 11:13 shows how Jesus was using what we would call a euphemism.  He avoided the word die, because he is seeing it differently.

In John 11:14, when, “they don’t comprehend him, he says very plainly, Lazarus is dead .”

John 11:16. Thomas doesn’t cover himself with glory every time he appears in the Scriptures.  On the other hand, neither do we in our daily lives very often.  I don’t think we should finger-point at Thomas.  But Thomas does have somewhat of a note of sarcasm here when he says to his fellow disciples, “Alright, let’s go with him.  Let’s go die with him if he’s going to Judea. ”   This was something he was not that willing to do when the opportunity arose.  As you recall, when they captured Jesus in Gethsemane, where did Thomas head with all the rest of them?

John 11:17, “When Jesus arrives, we find that four days Lazarus had been in the tomb.”  He sees the scene that was so often associated with death, the hired mourners and the official mourners.

Martha appears in what I hope will always be a new light.  We have a tendency to stereotype, even people we haven’t known.  Martha has been labeled for centuries, “Don’t be a Martha.”  Some people are sorry their name is Martha, because of that.

In John 11:25, it is only to Martha that Jesus ever makes the statement, “I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live.”  Since we know that Jesus only addressed the receptive thought, and since Martha is the only one to whom he felt free to say, “I am the resurrection,” it is somewhat of an honor to be named Martha from that point of view.     …

John 11:33, “shows the weeping and the groaning that’s going on.”

John 11:35 is the shortest verse in the Bible. It indicates Jesus’ humanity, “Jesus wept.”

John 11:36, “Behold how he loved him!”

John 11:37, “They asked, Could this man have prevented this incident?”

John 11:38, “Jesus comes to the cave.”

John 11:39, “And says, Take ye away the stone.  At that point even Martha’s faith breaks down.  It’s a hot country and a body in a tomb for four days and she so states.”       

John 11:40, “Jesus,” supporting her continuing faith, “said, Didn’t I tell you that if you would believe, you would see the glory of God?”  Thereby he continued to support the resurrection trust in womanhood.

John 11:41, “They took away the stone. Jesus lifts up his eyes, and makes a pronouncement that what he desires through prayer has already been accomplished.  I thank thee that thou hast heard me.”

John 11:42, “And I knew that thou hearest me always.  That’s a remarkable statement of Jesus’ theology.

Here’s what the Anchor Bible says: “The prayer of petition is not the only form of prayer. If prayer is a form of union with God, then the Johannine (John’s Gospel) Jesus is always praying, for he and the Father are one.”

1 John 5:14 is another work attributed to the beloved disciple and one of the most beautiful views and definitions of prayer.  It comes through the transparency of this thought that was so close to Jesus.  Check your prayer against this measurement.

Here is the “Bureau of Standards” on prayer, “This is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us.”  Notice the qualification.  It is not according to our will.   It is totally selfless.

1 John 5:15. But that’s not all, “If we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.”  That’s prayer of affirmation coming through there.

In John 11:42, isn’t that exactly what Jesus said, “I know that thou hearest me always.  If we know that he hear us, whatsoever we ask, we know that we have the petitions. “It is important to examine how our prayers measure against that standard.  We find Jesus expressing gratitude before the event.

John 11:43. Then he says, “Lazarus, come forth.”  Obviously, he wouldn’t yell if he didn’t think Lazarus could hear.  You notice he’s communicating with a so-called dead man, expecting him to be able to hear, using one of the faculties that was supposedly shut off.  At the point of death, he doesn’t regard it as shut off.

John 11:44, “Lazarus comes forth,” very awkwardly, I may add, but nothing could keep him from answering that demand.  As a matter of fact, if you have been through the traditional tomb of Lazarus in Bethany, I consider it much more of a miracle that he ever emerged from the tomb, let alone being raised from the dead.  I’m quite sure he would have bumped his head several times on his way out.

There’s another part of the healing that’s necessary.  “Jesus turns to those around him, “the environment, holding him in this grave, “and says, ‘Loose him, and let him go.‘”  There is a sense of freedom which is so important.  Remember what he says to a woman in another gospel, Luke 13:12, “Woman, thou art loosed from thine infirmity.”

John 11:46, Guess what? With the marvelous raising of Lazarus from the dead, there are informers. Rather than spreading the good news, they have to go report. “They went their ways to the Pharisees, and told them what things Jesus had done.”

John 11:47, “That’s when they have a meeting about him.”

John 11:54 “And Jesus can no more walk openly; but goes north into a wilderness,” staying out of reach temporarily.

Chapter 12:1 begins where he revisits “Bethany.”   

John 12:2, “Lazarus, Mary, and Martha there, Lazarus eating supper with them.”

John 12:9 shows that, a crowd begins to assemble. They hear that not only Jesus is there but Lazarus is a co-celeb. ” Bethany is only about a mile and a quarter from Jerusalem, so all of Jerusalem has been aware of this raising of the dead in their vicinity.  So people are coming to see Lazarus.”

In John 12:10, look at “what the chief priests are consulting about.”  Lazarus has just gotten out of the tomb and they want to stuff him back in!  Because he was really walking evidence of God’s word.

Here comes what’s been called Palm Sunday and we find the general populace greeting him, even the children in other gospel accounts (Matthew 21:9, 15).

John 12:13, “Calling him the King of Israel, Hosanna,all Messianic terms, in recognition of Jesus’ Messianic roles.

John 12:14, “When Jesus chooses a young ass to ride into Jerusalem.”  Dr. Bull makes an interesting point here, he says, “Nowhere else are we told in the gospel that Jesus rides anywhere.  The presumption is that he walks.  But here, very close to Jerusalem, where the walk isn’t that long, he makes a point of having a special form of transportation.  It so happens that, although I’ve not seen this in any book, we are faced with another Messianic symbol.  When Solomon was anointed king, that’s the way he came into Jerusalem, on the back of David’s mule.  It also has to do with prophesy in Zechariah 9:9 where it talks about, “the king comes to Zion sitting on an ass’s colt.” The disciples don’t understand that until much later…”
“The Book of John, the Beloved Disciple,” by B. Cobbey Crisler**

[Warren: Why not joyously and gratefully accept as your own the Holy Spirit of this healing feeling?! It can become your daily/nightly springboard to try for yourself the proven Christ-method of “trading in (your) sorrow…for the joy of the Lord.” Here are the words to this moving and popular Christian song with its many YouTube versions, like this one by Jeremy Camp as sung by Darrell Evans with the LYRICS TO SING ALONG WITH. Let your life sing for God by trading in your sickness, your covid, your blindness, your dying… “for the joy of the Lord!” Why not trade in being a mere mortal for being an Immortal, the ever-new, best version of the true you! – Your own perfect and one-of-a-kind expression of God!
Amen to that!! With God’s agape love!!

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