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Truth's GEMs for you!
from Cobbey Crisler, Ken Cooper & others from The Christian Science Bible Lesson on

for July 26, 2020

Click here to hear Jared Eggers, CS read his Met (metaphysical application ideas) on this week’s Christian Science Bible Lesson on Truth. Or paste into a webbrowser https://www.cedarscamps.org/metaphysical/audio/play/truth-heals/

GEM #1: Are you up for digging (in Psalm 25:5 (B3)) some ideas to help you get through a long, WAITING period of seeming exile in a lockdown or stagnation stage? Divine Love means us to keep moving and serving, never to wallow in the dark part of the definition of “Wilderness. Loneliness; doubt; darkness.” “Divine Love leads me and you “through the valley of death, (where) I will fear no evil”
Psalm 25:5 states “Lead me in Your truth and teach me, For You are the God of my salvation; On You I wait all the day.” (Psalm 25:5, B4 from NKJV)
These ideas are perfect to what appears to be a 3waiting period. This is a great correlative passage for our rite of passage during this unprecedented period when right activity seems to be on “pause — wait on God…” (Science & Health, 323:10). David Hohle, CSB, citing this passage, reminded us in his inspiring “Daily Lift”, that waiting is not idleness, because there’s always something to do! Check out: https://www.christianscience.com/christian-healing-today/daily-lift/god-is-not-on-pause?utm_source=iContact&utm_medium=email&utm_campaign=christian-science-daily-lift&utm_content=

The idea of being a patient waiter, as if on God’s wait staff, means being ready to graciously wait on and to do whatever is needed as a good host, and host of only good.

GEM#2—Go out to accomplish all you’ve learned to “heal ALL manner of sickness” Matthew 10.1, 2 (B6) [Cobbey Crisler:] “We now come to Chapter 10. We've had so much evidence that Jesus was an effective healer, but we haven't yet had evidence that there could be healing via the instruction-route: that one could be taught to heal sent out like apprentices in some human trade or profession, and come back practicing the rules learned with results, namely, healed cases.

We find right after the prayer (Matthew 9:38) that God "would send forth more laborers into his harvest," and what do we find? A mandate to heal.

(Verse 1). "He called his twelve disciples, he gave them power against unclean spirits, to cast them out, to heal" What? Only certain diseases? "All manner of disease and all manner of sickness."

(Verse 2). We have the first use of the word "apostles." Verse 1 says "disciples," Verse 2 says, "apostles." There's an interesting difference in the two terms. First, we already discussed what the Greek word for "disciple" was, mathetes. This is the same root as our word "mathematician." That still leaves us somewhat in the realm of the theoretician until we find that apostolos in Greek means "someone who is sent out to accomplish what he has learned." Out go these apostoloi. We are given the names which are very familiar to most of us.”
“Book of Matthew, Auditing the Master, A Tax-Collector’s Report”, by B. Cobbey Crisler**

GEM#3: Like Peter be given a foundational role in church when acknowledging Jesus to be the Christ. Cobbey on citation B7, Matt. 16: 13-19 (+ bonus to 23) See SH p. 136–137
Verse 13 of Matthew 16 has a very important question that Jesus raises himself. He says, Whom do men say that I, the Son of man, am?" Do you think he was interested in the answer? He wouldn't have raised the question otherwise.

(Verse 14). He gets the answer right away. They all say he's some old prophet reincarnated. You can almost take your choice of prophets.

(Verse 15). Putting ide the general point of view, the average point of view, he says."But whom do you, my immediate students, say that I am?"

(Verse 16). Peter, once again, raises his hand, and says, "You are the Chris the Son of the living God.”

Remember what that would mean to a first century Jew. You are the Christ." The Christ was the Greek translation of the Hebrew word Messiah. “You are the Messiah.” Where do you find the

Messiah? In the Old Testament. "You are the Old Testament prophesied Messiah." Was Jesus pleased with that answer? Yes.

(Verse 17)."He said, Blessed art thou, Simon Bar-jona." He says two specific things. One, "That he didn't get that because a human had given it to him. He had gotten it directly from God." Jesus considered that he was prophesied about in Scripture.

(Verse 18). The second point is "that on that rock he would build his church." It is interesting the use of the two Greek words for "rock" there. Petros in Greek is "rock." But it's not the real Greek word for "rock." It's kind of a nickname. The Greek word is petra which is feminine. Petros is masculine. It shows that the church is founded on petra which is the bedrock and it has a feminine context. Petros, Peter, is like a chip off the rock. Petros in Greek is almost the equivalent of "rocky" in English. It's a nickname. The church is founded on the bedrock, or petra. What bedrock is he talking about?

Peter has just said, that he has recognized that Jesus was prophesied in the Old Testament. Is that important to the church? Because this is the first time Jesus ever mentions the word "church." He was probably waiting until the receptivity among his hearers warranted its mention. That receptivity would not be proved until whatever is necessary to be seen was introduced into the conversation. Peter apparently brings in that necessary ingredient by saying, "You are the prophesied Messiah." In effect, you are not a temporary phenomenon. You were appointed by God to do your job.

[Bonus beyond the end of citation B7:]

“But what exactly does Peter mean by "your job?" Every Jewish child was brought up on the Scriptures. Brought up to consider that the Messiah was to come. But what kind of Messiah? What kind of Messiah did they expect?

The Jews expected a king, a political leader. How about a Messiah who would suffer and end up on a cross? I think about as accurate as we can be on the subject from this vantage point in the twentieth century is to give you an example. For instance, we even have modem Jewish scholars today writing things like this. "In Jewish Messianic thought of the Targum (a book or division of the Old Testament in Aramaic), there is no room whatsoever for a suffering and dying Messiah."

The Jewish Encyclopaedia reads on this same subject, "The Messiah was expected to attain for Israel the idyllic blessings of the prophet. He was to defeat the enemies of Israel, restore the people to the land, reconcile them with God, and introduce a period of spiritual and physical bliss. He was to be prophet, warrior, judge, king, and teacher of Torah (the Pentateuch). The early sources do not mention a suffering Messiah. How did Jesus look on the cross to a Jewish nation that had been brought up to regard a Messiah who would be victorious over eve0thing, not be crucified as a criminal."

So, you can see what Jesus was faced with on the cross. That was a pretty lonely position, among other things. Understanding who Jesus was to become is the one obstacle between Jesus and the formation of his church. So, for the first time, when Peter says, "You're the Messiah," it looks good as far as the progress of the church is concerned. But, let's analyze what goes on and discover what Peter meant by that.

(Verse 21). Notice, right after Peter says, "You're the Messiah," Jesus tells his disciples for the first time what? "That he must go unto Jerusalem, suffer, be killed, and be raised again the third day."

How did that look for what they had been brought up to regard as the Messianic fulfillment?

(Verse 22). Not very good, not even to Peter. "Peter rebuked Jesus and said, Be it far from thee, Lord: this shall not be unto thee."

Peter has just taken a good portion of Scriptural prophecy and run the vacuum cleaner over it. What did Jesus have to say?

(Verse 23). Here's the same man that had said (in Matthew 16:18) "Thou art Peter, and upon this rock I will build my church." now saying, "You are an offence unto me: Get thee behind me, Satan, for thou savourest not the things that be of God, but those that be of men." That's the very opposite of what he just said before.

It's what Peter said that represented the rock upon which the church would be built in the first instance. It's what Peter said in the second instance that was Satan's attempt to distort and discount Scriptural prophecy.

So, perhaps, the greatest threat facing the church is the attempt to distort the role of its founder in Scriptural prophecy and the role of the church itself in the fulfillment of Scriptural prophesy. Because when Jesus says to Peter, "Thou art an offence unto me," that Greek word "offence" is skandalon, or our scandal. But it also has a meaning in Greek of "stumbling block." Do you see the play on words again? Peter was called petros, which was identified with the rock, only so long as he identified himself with the rock. When he did not, the rock became a stumbling block instead.”
Book of Matthew, Auditing the Master: A Tax Collector’s Report, by B. Cobbey Crisler**

GEM#4: Follow the recipe for freedom! Cobbey Crisler on John 8.32 (B9)

John 8:31, 32. “Then Jesus said to those Jews which believed on him, If ye continue in my word, then are you my disciples indeed, And ye shall know the truth and the truth shall make you free.”

Here is the recipe for freedom, “It's the truth itself that makes you free." It is the fact that makes you free. In John 8:44, the devil is defined as a liar and also a murderer from the beginning. If you analyze that again, the devil has one of two purposes when it enters into the thoughts and lives of man. It is either to murder or to kill ourselves or others. That's the motive prompting the thought, critical or otherwise. Remember, judging righteous judgment eliminates most criticisms, and not judging according to appearance. It [lying “fake news”] either murders or kills our neighbor or ourselves, for its purpose is to deceive, one or the other.”
Book of John, A Walk with the Beloved Disciple, by B. Cobbey Crisler**

[BONUS— “Know the Truth” Notes typed-up by Ruth Huff from a Jack Hubbell lecture:
“KNOW THE TRUTH” means knowing or being conscious of what is already true!

“Mary Baker Eddy was once asked by a reporter, what is a Christian Science treatment?
After a few moments of deep thought, she answered, (in words that we posted over Mom’s desk)

‘It (Christian Science treatment) is the absolute acknowledgment of present perfection! (Elizabeth Earl Jones Reminiscences).

“If you begin a treatment to improve an imperfect condition, STOP!
You have been mesmerized!

“You are well, before you give the treatment!
Treatment is being conscious of present reality.”

(Jack Hubbell)

GEM#5: Enjoy 2 monologues by Ken Cooper—1 on Peter’s declaration of Jesus the Christ AND 1 on his commitment to “Feed my sheep” – the demonstration of universal Church.
Ken Cooper wrote
: “Webster’s dictionary 1828 defines Rock, inter alia, as “Firmness; a firm or immovable foundation.” This can also be understood as the definition of Truth. As God is our Rock, we also manifest those rock-like qualities. We express unshakeable Truth. Our foundation and structure as the image of God is as fixed as God is Truth.

The Biblical story of Peter, a simple fisherman, “one of us”, resounds in its demonstration of what can happen when we follow the Christ. His example is itself a foundation stone of this week’s lesson, and is our encouragement that no matter what challenges we may have, we know and prove that “with God all things are possible”. Truth cannot be limited.

Peter recognized that Jesus was the Christ, the Son of the living God, and it is this recognition that is the rock of true Church, – “whatever rests upon and proceeds from divine Principle” [ROCK: Spiritual foundation; Truth]). Jesus’ command to Peter is a command to us all, a natural consequence of obedience to our source, the demonstration of Love and fulfilment of Love. This is God’s plan for each of us, our rock and purpose. So Peter proved, “Feed my sheep", and showed that Love is unconditional.

When we care for each other we are living the Truth that knows no turning, resting on the rock that knows no moving. We are free, performing what God will.

The two monologues are of Peter’s declaration of Jesus the Christ, https://youtu.be/9DVUHtTQ2mo and his commitment to “Feed my sheep”, – the demonstration of universal Church. https://youtu.be/B9o7zMO7trE . Jesus’ promise given in the lesson on Sacrament is made manifest: – “Come and dine”, feast on Truth and Love, that maketh everyone free.

Pdf versions of the two monologues are attached to CedarS online Met as upper right Downloads.

GEM#6: Pass the test of Christ’s love to esteem all today and desire good for them!
Cobbey Crisler on John 21:15-17
[B11 + surrounding verses at the “Morning Meal”…

[Cobbey on Peter and the meal’s meaning:]
John. 21:11, Simon Peter, who was already on shore, goes to the net personally. and pulls it to shore. Who but a fisherman would remember this detail? ''There were one hundred fifty-three fishes in that net. Someone counted. It might be just the sign of the authenticity of authorship here by an eye witness. "And still. the net was not broken." Remember, back in Luke 5:6, at another incident, the net broke.

John. 21: 12, Jesus invitation is “Come and dine.” Now they know who he is.

John. 21:13. "Jesus," in his characteristic gesture, "took bread, and gave them, and fish likewise.” This was indeed a breakfast, but how different from that last supper! This breakfast was celebrating his victory over death. Not looking forward to tragedy, death, and lack of comprehension by the disciples, the dawn was in the disciples thought as well as over the Sea of Galilee on that special morning.

[Cobbey in the context of Jesus questioning Peter 3 times:]
“…we do know that three times Peter denied Jesus. Perhaps here he has an opportunity to redeem himself in three tests…

Now we engage in a dialogue between Jesus and Peter. The dialogue as printed in the King James Version, seems rather dull and repetitive indeed. In the original Greek however, there is a depth of meaning.

John. 21:15, "Jesus says to Peter, do you love me more than these?" It's obvious that Peter is being tested. We may ask, tested for what? That becomes clearer later in the story.

…Another word which we find repeated in the Greek New Testament, is philia, a word that conveys brotherly love. It still has a sense of class consciousness about it. It has the compassion and the sympathy, such as organizations like the Peace Corps show. But there is sometimes a condescending quality in the thinking of those who are expressing love at the philia level. Almost like patting the head of the one you are helping. As if implicitly we were saying, you're down there and l’m up here, and I'm going to try to help you.

The Greeks had a higher sense of love than that. And of course, taken out of classical Greek, it has a renewed and fuller meaning in concept in the New Testament. That word is agape. Agape, according to one commentator and lexicographer, conveys the following, "To desire good for the one you esteem. The concept of divine love."

If I should to choose to love you at the level of agape, look what is required of me. First, I must esteem you. That's not patting you on the head. That's eye-to-eye respect and esteem. Can one really have love anywhere without that quality of respect? I must esteem you. But that, too, could be a passive sense of love, without that other part of the definition which this one commentator had provided.

To desire good for one you esteem. I must be actively employed in desiring for you good or I am not operating at the level of agape.

What word do you think Jesus uses when he says to Peter, "Do you love me?" ''Agapao?" he says. But Peter responds in the original text, "Yes, Lord you know that I love thee." But he uses the word "phileo." Maybe that explains Jesus' repetition.

John 21:17. The third time Jesus asks the question, he does not any more say agapao [the Greek for divine love that desires good for one you esteem]. Coming to where Peter is, and attempting to build there, he uses the verb phileo [Greek for brotherly love], "Peter was grieved because he had said unto him the third time, Do you love me?" If we use the JB Phillip's translation, Jesus has simply said, "Alright Peter will you be my friend?" Peter says,Lord, you know all things; you know that I love you. And Jesus said unto him, Feed my sheep."

That instruction to Peter, "to feed the lambs," _and then not the first time "to feed my sheep," but rather, "tend, or guard my little sheep," according to the Vatican manuscript, and finally, "Feed my sheep." This is an assignment for which Peter obviously qualifies and which he just as obviously fulfilled in the Book of Acts. (See citations B25 & B18, Acts 9:32-35 & Acts 10:1-35)

But he evidently failed to pass the test Jesus was giving to him to some degree. He had not risen to the highest love that was a prerequisite, something Jesus had in mind… ·

In John 21:19, Jesus turns to Peter and says, "Follow me." He had given Peter a mission. He had told him in indicating to him, "Feed my sheep," that Peter should be an "Abel" in his approach to Jesus' religion, not a “Cain” [Gen. 4]. But notice the tendency of human nature when one is aware that he has fared badly on a test. In a classroom, when the papers are handed back and we see we have a big red "F" on top of ours, out first tendency is what? Generally to turn the paper over so no one can see it. But after the initial flush of embarrassment has passed, the next tendency is to be curious about what our neighbor received, and a furtive glance to left or right might just reveal it.

In John 21:20, Peter, if he 'indeed flunked the test here, “turned about, and he seeth the disciple Jesus loved following. " The author wants us to be quite clear that this is the very disciple who leaned on his breast at supper, and had said to him, Lord, which is he that betrayeth thee? Although avoiding naming this disciple, we find him described with certain precision so that the reader was not to be at a loss for identity.

John 21:21, "Peter, turning to this other disciple, the beloved disciple, with whom we have been visiting throughout this gospel, Peter says to Jesus, Lord, and something. He had not really comprehended what Jesus was after or where Jesus was trying to elevate him. Perhaps John would win a position or an honor that Peter himself failed to qualify for?

John 21:22, Jesus had a response to Peter, “If I will that he tarry till I come, what is that to thee? follow thou me.” That seems to deliver a clear message that there would be a gap of time, and Jesus and John would have some relation even beyond the ascension of Jesus. Perhaps Peter had been tested for this very same role, but it would be John who qualified?

Where would that be? Where do we find Jesus and John together? In the New Testament after the gospels, in none other book than the Book of Revelation, except for a brief inclusion of John with the other disciples in Acts 1:13.

Let's turn to the Book of Revelation to see if this is the unfinished business Jesus was referring to when he said in John 21:22,"If I will that he tarry till I come, what is that to thee?" … He "tarried" almost sixty years, if not more, beyond the time of Jesus' ascension, and received the Revelation on the island of Patmos…

The entire Bible meets the student in the Book of Revelation. Is that book what Jesus was referring to at the end of the Gospel of John when he said, "If I will that he, the beloved disciple, tarry till I come, what is that to thee? follow thou me." (John 21:22). Peter, you have your mission. You are assigned to feed my lambs, to tend and guard my young sheep, to feed my mature sheep. But John has a very essential, important, individual mission as well. As usual there is a misunderstanding on that point.

John 21:23 states a rumor went among the brethren that this disciple wouldn't die. Notice the care with which either the author himself, or a later editor, states that Jesus didn't say, "He shall not die" but, "If I will that he tarry till I come, what is that to thee?

Among the early traditions about John, recorded in early primitive Christian literature, is his punishment under Roman authority by being boiled in oil. The account reads that he did not die. He survived being boiled in oil. Although this is not attested to in Scripture, there is much early evidence pointing to that as part of John's biography. That recorder, that scribe, under orders, went through and survived in following the command of his Master, to be a fisher of men…”
“Book of John, A Walk with the Beloved Disciple,” by B. Cobbey Crisler**

GEM#7: Sometimes just bed making can bring about a delayed healing & all observers “turning to the Lord.” Cobbey Crisler on Acts 9:32-34 (B15): Peter heals lame Aeneas.

[Now the scene shifts back to Peter. Peter arrives at Lydda close to where the modern International airport is today in the land of Israel near the town of Laud which is preserved the name, the ancient name, in that form.

And at Lydda Peter finds a man named “Aeneas who for eight years has been paralyzed, unable to move.” But Peter coming near to Aeneas makes one very simple statement to him: “Jesus Christ maketh thee whole: arise, and make thy bed. And he arose immediately.” (See below, paraphrased)

Acts 9:33 And there he found a certain man named Æneas, which had kept his bed eight years, and was sick of the palsy.

Acts 9:34 And Peter said unto him, Æneas, Jesus Christ maketh thee whole: arise, and make thy bed. And he arose immediately.

After all he hadn’t been able to move for eight years, and the first thing Peter says to him is “make your bed.” (See above, partial)

We find that same thing, and Peter himself saw it, in the account in the gospel of John when, both Peter and the disciple Jesus loved, appear at the tomb of Jesus.

The stone had been rolled away, and they look inside. And what did those two disciples see there? There is no body of Jesus, but right next to the stone slab they find the linen garments and the napkin have all been folded very neatly and laid to one side for if Jesus, himself, looking around at that tomb after such a breakthrough in his victory over death. If he utilized his hands, despite the holes from the nails, and even arranged in order, the human environment in that tomb, it shows how important that sense of order is, not only in thought but in its outward expression.

So, here “Peter says to Aeneas: arise, and make thy bed. And he arose immediately.” (See below, repeated, paraphrased)

Acts 9:34 And Peter said unto him, Æneas, Jesus Christ maketh thee whole: arise, and make thy bed. And he arose immediately.

Acts 9:35 And all that dwelt at Lydia and Saron saw him, and turned to the Lord.”

It didn’t take long for the news to get around that this kind of healing work was being accomplished by the early Christians.]
After the Master What? – The Book of Acts,
by B. Cobbey Crisler** [transcribed by Sue Merrill from the CD series]

GEM#8: Perceive & practice with Peter what it means that “God is no respecter of persons” Cobbey Crisler on Acts 10.1-35 (B18)

Now let’s turn to Acts, Chapter 10. Here we’re introduced to Cornelius. Cornelius sounds like he was a musician of some sort, at least the way the King James Version translates it. We are told that “Cornelius belonged to the Italian band, a devout man, and one apparently who had despite his heathen background, been impressed by monotheism and was used to praying.” (See below, paraphrased)

Acts 10:1 There was a certain man in Cæsarea called Cornelius, a centurion of the band called the Italian band,

Acts 10:2 A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.

“He receives a vision.” (See below, paraphrased)

Acts 10:3 He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius.

“Peter himself, (is) going to pray on the house top,” (verse 9 of Acts, Chapter 10) “about the sixth hour (or our noon time).” (See below, paraphrased)

Acts 10:9  On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour:

“Although he is very hungry, he begins to fall into a trancelike state, and he begins to get a vision.” (See below, paraphrased)

Acts 10:10 And he became very hungry, and would have eaten: but while they made ready, he fell into a trance,

“In this vision we see a sheet knit at four corners is let down to the earth.”

Acts 10:11 And saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth:

“And within that sheet we find varieties of animals.” (See below, paraphrased)

Acts 10:12 Wherein were all manner of four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air.

Many of these animals are forbidden as far as the Levitical restrictions against certain items of food are concerned.

“They were unclean animals.” (See below, paraphrased)

Acts 10:13 And there came a voice to him, Rise, Peter; kill, and eat.

Acts 10:14 But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean.

“But in Peter’s vision, he hears an emphatic voice telling him to kill and eat.” (See above, paraphrased)

And Peter, true to his training even in his vision, says, “Not so, Lord; I have never eaten anything that is common or unclean.” (See above, paraphrased)

The response to Peter in the vision reads in verse 15, “What God hath cleansed, that call not thou common.” (See below)

Acts 10:15 And the voice spake unto him again the second time, What God hath cleansed, that call not thou common.

“Three times this message is given to Peter, “ which is rather interesting when we remember that Peter usually takes three times in order to get a message. (See below, paraphrased)

Now, lest we think that’s peculiar to Peter, I think if we look back at over some of our own lives and experiences, we make take more than three times sometimes to get a message.

Acts 10:16 This was done thrice: and the vessel was received up again into heaven.

Now, Peter, really not knowing what this vision means yet, he’s thinking about it and suddenly the men from Cornelius have arrived.” (See below, paraphrased)

Acts 10:17 Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made inquiry for Simon’s house, and stood before the gate,

He takes with him six Jewish Christians from Joppa, and they come to Caesarea.

23Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him.

24And the morrow after they entered into Cæsarea. And Cornelius waited for them, and had called together his kinsmen and near friends.

Entering into Cornelius’s house, he finds he is surrounded by all Gentiles and a large group.

Peter is being faced now with a major challenge, because it is his training, as you can see in Acts 10, verse 28, that “it is unlawful for him to enter in and eat and keep company with Gentiles.” (See below, paraphrased)

Acts 10:28 And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean

Then it is Peter’s vision comes clear. If God had told him in that vision that, “what God hath cleansed, that call not thou common.” (See below, repeated)

Acts 10:15 And the voice spake unto him again the second time, What God hath cleansed, that call not thou common.

And that applied to animals, what about men? Is it possible that Christianity is designed for anyone and everyone? If that’s what the Holy Spirit or Holy Ghost has revealed to Peter, let’s see what the result is.

Acts 10, verse 34, begins a lecture or sermon to the first group of Gentiles. And the opening statement that Peter makes is one that could be well considered by every denomination of Christianity today. “Of a truth I perceive that God is no respecter of persons.”

Acts 10:34  Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons:

Here Peter expressed his new view of God, that God is no respecter of persons, that God speaks to receptivity.

Acts 10:34  Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons:

This new view of God, of course, leads to this next question: Should man as well be no respecter of persons? This is a tradition-shattering concept.

And Acts 10, verse 35, Peter summarizes it by saying “in every nation he that feareth him, and worketh righteousness, is accepted with him.” (See below)

Acts 10:35 But in every nation he that feareth him, and worketh righteousness, is accepted with him.

After the Master What? – The Book of Acts, by B. Cobbey Crisler** [transcribed by Sue Merrill from the CD series]

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