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Here are insights from Cobbey Crisler and others on some citations for
The Christian Science Bible Lesson for September 16, 2018

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Warren’s (W’s) PS#1—Cobbey Crisler on RR verses from Luke 12:31/Matt. 6:33) Matt. 5:6 “Matthew, Chapter five is the beginning of the Sermon on the Mount which goes all the way through to the end of Chapter 7. Whether Jesus delivered all these statements at once is a matter of conjecture. No other gospel has it treated as kind of an anthology of Jesus' statements. Whether he even delivered the Sermon on a Mount, or not, is a matter of dispute because Luke (6:12) says he spent the night before on the mountain, but came down to the plain the next day (Luke 6:17) and delivered this sermon.

So, it must not be the geographical point that's important. The sermon has to be on a mount is one way of looking at it. That's what? From the altitude of inspiration from which Jesus delivered this magnificent sermon, sometimes called the Diamond Sermon.

“The Beatitudes, the blessings. The word "blessed" in our sermon on the mount is not really the accurate translation of the Greek. The Greek word is makarios which means "happy." Just think of the search for happiness among humanity.”

“The Sermon on the Mount begins with the Beatitudes.

(Verse 3). "Happy are the poor in spirit." Doesn't sound like they should be, does it? But we find out the reason. Because such humility gets what results? Are those results worth the effort?

And where is the kingdom of heaven? What was Jesus' first announcement? "Right at hand" (Matthew 4:17). Later he says, "Within" (Luke 17:21).

We've talked about mathematics. How would you like to view Jesus as a mathematician par excellence? You can take his beatitudes and make equations out of them. Which shows how much of a mathematical thinker he was. For instance,

"Blessed are the poor in spirit." Thus, B x PS = KH. When you invest on the left side of the equation, what is the yield on the right side? The "Kingdom of Heaven." "B" multiplied times "PS" equals "KH," i.e., B x PS = KH.

You have measurable results. Do you see a difference here in Jesus approach to religion? When

we stop to examine theology, even of our century, is there that much expectation for results in theological thinking? Yet here is the essence of Jesus' thinking. And we have results.

Here, the "poor in spirit" is our investment. Our yield is the "kingdom of heaven." So it's an equation.

What I call the "priority equation," which we run into later, is the one under which all the other “Beatitude Equations” operate. That is (Matthew 6:33(similar to Luke 12:31 in teh Responsive Reading), "Seek ye first the kingdom of God and his righteousness" and you get "All these things added unto you."

Therefore, we get KG + HR = AA

When you start to look at the scriptures from this mathematical point of view, it is amazing to see what has been there all along underlying Jesus' teaching and instruction. There is a principle behind it. It is orderly. He assures us that in heavenly mathematics, seeking first, giving ultimate priority to the kingdom of God, plus righteousness, will give all these things to be added unto you. There are your heavenly mathematics, added unto you. Here is the yield.

There is an "if," a qualification, as in all equations. In mathematics, one must invest in the "KG + HR" side to get the result on the ‘AA' side.”

“The Book of Matthew, Auditing the Master: A Tax-Collector’s Report,” by B. Cobbey Crisler**

W’s PS#2—Check out an article on the Beatitudes posted by our Bible-scholar son, Barry Huff, on CedarS website on Christmas Eve 2001. Also, a series of podcasts by Barry and former Christian Science lecturer Susie (Rynerson) Jostyn can be listened to on the Sunday School Resources website. He shares a closer look at the Beatitudes, and shares a story about struggling with all you have for righteousness which is helpful for understanding the Beatitude at the end of the Responsive Reading (RR) about desiring righteousness intensely! Here is the link to the podcasts they have put together about the Beatitudes; the first one is an overview of the Beatitudes, while the one in this week’s Bible lesson (RR) is titled, “Hunger and thirst after righteousness”

W’s PS#3—Cobbey Crisler on Jeremiah 8.22 thru 30:17 (B17 & B18):
“Verse 22, Jeremiah asks again, How come he says. “Is there no balm in Gilead; [is there] no physician there? Then why isn’t health recovered?”…
…”Verse 18 in Chapter 15, “Why is my pain perpetual, and my wound incurable?” Look at the prescription in Verse 19 “If you return, then will I bring thee again, [and] you will stand before me.” Look at this for a mental sifting of plus and minus. “If thou take forth the precious from the vile, thou shalt be as my mouth.” How much do you and I reflect or image forth God’s mouth or words? Remember what James [3.10] says, “Out of the same mouth proceedeth both blessing and cursing. My brethren, these things ought not so to be.” That’s what James wrote in his epistle. Notice the control of thought and therefore, our communication here. If we take forth the precious from the vile, we will be more like God now. If we want the word to become flesh, we must conform to what that word is. It’s indivisible. It does not have part precious and part vile in it, nor should man.

17th Chapter of Jeremiah, Verse 14, “Heal me, O LORD, and I shall be healed.” There’s Jeremiah’s prayer. “Save me and I shall be saved.” The Anchor Bible points out that the word “salvation” as used in the Old Testament is often used in terms of a not-guilty verdict in court. Salvation is often used in the Old Testament in terms that we would understand today as a not-guilty verdict in court.

The salvation of man would eventually include a verdict of not-guilty, or innocent. This is, of course, the entire theme of Job, his guilt or innocence.

Here is God being quoted, in Verse 12 Chapter 30 [of Jeremiah]. “Thus saith the LORD, thy bruise is incurable, and thy wound is grievous. [Verse 13] “There is none to plead thy cause [of innocence], that thou mayest be bound up: thou hast no healing medicines.”

In Verse 15, “Why do you cry for your affliction? Your sorrow is incurable.” Why? [Voice: “The multitude of your iniquity.”] That’s all. Just because of “the multitude of your iniquity.” There is the Bible definition of an incurable disease. It’s just up to us whether it’s incurable or not. Our outlook, our comprehension, and what we are going to do about the iniquity aspect of it. Moses was shown that man has just as much dominion over the serpent, symbolizing iniquity, as over the leprosy on his hand [symbolizing disease].

Verse 17 is God’s view of whether there is any incurability or not. “I will restore health unto thee, and I will heal thee of thy wounds.”

Religion has got to be practical, especially in our century. There’s no room for anything that’s not practical anymore. There are too many problems requiring solutions. Humanity in its history has run [from problems] long enough. Like Jacob ran for twenty years until he began to wrestle [Genesis 32. 24, 25]. Collectively mankind is wrestling now. As John Bunyan said about religion. “The soul of religion is the practical part.”

“Heal the Sick”: A Scriptural Record, by B. Cobbey Crisler**

W’s PS#4—Cobbey Crisler on Luke 4:14 (B19)

“Luke indicates that he understands this [Jesus’ period of temptations in the wilderness] has been a power test for Jesus because in Verse 14 he uses that word, "Jesus returned" not in any form of power that Satan had tried to impose upon him [“to To take personal power, political power, and priestly power”]. But rather, "in the power of the Spirit into Galilee"—[“in the law that relates man directly to God, the source of the only power there is. (CC)]
"Luke the Researcher,"
by B. Cobbey Crisler**

W’s PS#5Cobbey Crisler on Luke 8:2-3; 8:43-48 (B20, S24)

“In Chapter 8 we will begin to discover that Luke is very conscious of how Jesus dealt with the concept of womanhood. He has more emphasis on womanhood than on any other gospel. In Verse 2 we fin among Jesus’ disciple “women, which have been healed of evil spirits and infirmities,” who have dedicated their own lives and left their homes to follow Jesus just as the male disciples. Mary Magdalene is mentioned.

In Verse 3 we find “Joana.” Notice Luke’s appreciation of womanhood even includes the naming of women that we don’t hear of in other gospels. Joanna is “the wife of Chuza, Herod’s steward.”

Where do you imagine Luke got all his information about what was going on in Herod’s palace? Could it have been the wife of Chuza, Herod’s steward? Then there’s Susanna, and many others who were actually helping in necessary financial support of the mission. They “ministered unto him of their substance.” The word used there is the word that later is the root of our word “deacon.”

Here’s a bit more on that from “Jesus and the Equality of Woman,” by Cobbey Crisler:
“In Luke Chapter 8, Verses 1 through 3, look at all the women who are mentioned and look at all the good healing work Jesus does among women….
You will find a number of women’s names mentioned in the gospels, appreciated for their individuality. They are named just like the disciples. They don’t lose their individuality, and the respect of the recorder for each of these women certainly reminds you of the respect that you get when the disciples themselves are mentioned as real contributors to the pioneering development of church and Christianity’s universal base, rather than parochial.”

Citation B20 continues in Luke 8:43-48 with how the woman who had been hemorrhaging for 12 years was healed by touching the hem or wings of Jesus’ garment. “The woman… is at the absolute desperate end of a rope. Here we find the receptivity. Blessed are those are in this state. Happy are those because the state of mind can be changed.
“This radical change of thought was in the presence of the Christ-correction that Jesus was exercising in the mental realm. It’s going to be sufficient and the woman feels that it will help her. She’s lost all her money on physicians. [No health insurance…] Mark even tells us that she’s worse because of that choice. [Mark 5:26] All she does is touch the border of his garment. The issue of blood, the continuous hemorrhaging that had occurred for twelve years had kept her out of the temple, kept her out of worship and made her as unclean as the lepers…

“In Luke 8, Verse 48 he calls that lady, “Daughter.” Who’s daughter? Certainly, not his. In fact, he lifts that word “daughter” entirely out of any sense of blood relationship. That was the woman’s problem. He lifts even her identity out of blood.
“Daughter, be of good comfort” (Verse 48). Look at how he’s addressing the thought of that woman. Not only the precious relationship to God, but the comfort. She hasn’t experienced that in twelve years. She’d lost all her money. She was about to be thrown on the society. There was nowhere to go when you were thrown on society. That may have happened to the woman who had been a sinner. Prostitution was the only open career for many women when they were simply thrown out and discarded from normal humanity…

Jesus refuses to allow that woman to walk away from the scene thinking that physical contact with his robe had anything to do with the healing. He says, again, “Your faith hath made you whole.” The word “whole” and the word “heal” in Anglo-Saxon have the identical root. It implies that disease is something less than wholeness, that it is a fragmentation of our being. Healing is the condition of being made whole.”
"Luke the Researcher,"
by B. Cobbey Crisler**

PS#6—Warren’s background note on touching the fringes on the hem or borders of Jesus’ prayer shawl (B20):
Numbers 15:38-40, God tells Moses to have Hebrew men attach fringes to the hems or the wings of their prayer shawl garments —like the one pictured in CedarS Bible Lands Park in Download 1 of the online version of these notesto remind them to abide by God’s commandments and to ‘be holy unto your God’ (Numbers 15:40). The woman healed of her 12-year issue was rewarded for exercising her faith that Christ Jesus was fulfilling this prophesy about him in Malachi: “But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; (Mal. 4:2).

Many others in Jesus’ day were also rewarded for exercising their faith in Jesus being the fulfillment of the scriptural promise of the healing power connected to the keeping of God’s law… Mark 6:56 records about Christ Jesus’ healing that “whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch if it were but the border of his garment: and as many as touched him were made whole.” (or “perfectly whole” in the account in Matthew 14:36) Here’s to perfect wholeness for you thanks to your faithful following of the science of the Christ as expounded and fulfilled in God’s laws and the Decalogue in all its present day applications.]

W’s PS#7—Ken Cooper offering this week for the Christian Science Bible Lesson on “Substance” springs from Jesus’ above mentioned healing (S9). He calls it “Reach Out and Touch the Hem.” It can be seen and downloaded in either its color or black-ink version 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 this, he commented: “Whenever one reaches out for anything it is surely with the expectation of being successful in whatever one is reaching out for. (‘I’ll just reach out and get the tin from the shelf – I know it’s there.’) We can reach out in faith for an understanding of our true substance for when we reach out to God and knowing God is Love, we find All because God is All-in-all and is there and here. When the dear woman (B20) reached out the Christ was there, ever-receptive, which human sense could never understand. Enjoy reaching out!”

An audio version of this poem, read by Ken himself, can be found on YouTube at
and the full range of Ken’s offerings is available at
(Ken G Cooper Poetry You Tube)

**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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