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What they Mean to YOU & the World!
(NEW GEMs sent below now to follow 5am Opening GEMS thru Section 3)
GEMs = God Expressed Meekly/Mightily in you to sparkle brightly with insights from Cobbey Crisler & others as inspired by God and
The Christian Science Quarterly Bible Lesson on

for Sunday, January 7, 2023

(Cobbey’s insights are shared with the blessing of Janet Crisler
by Warren Huff, CedarS Executive Director Emeritus,
warren@cedarscamps• 314-378-2574

Opening GEMS thru Section 3 below as sent by 5am today


[Warren: “Note that Mary Baker Eddy’s remarkable, 60-word, “Scientific Statement of Being” on page 468 of Science & Health] also follows this pattern of affirmations and denials.]

[Cobbey Crisler writes:] “In the beginning was the Word… without (the Word of God) “was not anything made that was made.”
[W’s addition:] “Note that in this week’s Golden Text, the word “already” is deemed to be closer to the original meaning according to The New Living Translation: ‘In the beginning the Word already existed.  The Word was with God, and the Word was God.’]

[Cobbey’s prelude to John 1:3-5/Golden Text:] “In John 1:1. John starts off unlike any of the preceding gospels. “In the beginning was the Word, and the Word was with God, and the Word was God.”
He starts off, as a matter of fact, as only one other book of the Bible begins. Notice Genesis 1:1: “In the beginning God created the heaven and the earth. ” Do you think the early readers of his gospel would have recognized that? Do you think that was John’s intent? That it should be recognized?

“There is something that is a major clue to studying the Bible. That is, when you get the remotest hint of an Old Testament verse in the New Testament, don’t ignore it or put it aside.  It’s there for a very deep reason.  It probably holds the key to the meaning of the New Testament event, or the author would not have included it.  By no means make the mistake which Professor Davies, Professor Dodd, Professor Albright and many others of our top New Testament scholars say we often make.  That is, when you find a verse in the New Testament which comes from the Old Testament, either an exact quote or a paraphrase, don’t just go back to that verse.  Read the context around it.  Study the environment; get deeply involved in the thought and intent of the Old Testament passage.  You may be more closely at-one with what the author in the New Testament means.  In other words, what do you have?  You have a blend of the whole Bible that way.  You find that Old and New Testaments become inseparable, which is virtually the view, I think, that the authors of the New Testament take.  The account of the “Walk to Emmaus” in Luke 24: 13-35 shows how much Jesus and the apostles used the Old Testament to show how much the New Testament fulfills Old Testament prophecies.

“It also seems clear to me that Jesus, in his approach to mankind, from his outlook, his acts, his attitudes, his words as well as works, embraced universal humanity. You’ll find hints of it passed down from his early students to their students, and so forth. But more than this, Jesus of Nazareth was a Bible student to surpass all Bible students. Therefore, if he knew in his own thought when an event affecting him or others of his period was the fulfillment of an Old Testament prophecy, or a lesson should be learned from a new/old truth that came out of the reservoir of the Scriptures, then he would so state it.

“But sometimes he allowed it to remain hidden.  It would force his hearers, as well as his readers in this century, to become Bible students with him if they wanted to understand what he was saying. He embraces universal humanity. He addresses and communicates particularly to Bible students. As far as Jesus’ comprehension of the word “Christian” is concerned, it probably would be fair to say that he would insist that Christians become Bible students just to comprehend what the word meant. What does that say to us today? Does that mean we should be reading these books, this collection, this library called the Bible?  Specifically, our focus today is on the New Testament and one of the gospels?  Should we be reading it as if it were a novel?  Is that how Jesus felt his life and mission should be conveyed?

“Should we weep real tears because of the suffering and the lack of understanding and the persecution that occurred to him? And then wipe our eyes and go about our business because we’ve read a very deeply moving story, as we might have turned on a television set? Is that the kind of surface research that Jesus expected of his followers? When he said in John 5:39/citation B6, “search the Scriptures,” I doubt you could ever apply that to television.  Who wants to search television?  There is obviously an object in view which Jesus knew would not benefit him, but would be enormously rewarding. The yield on that kind of investment would leap out of the page into the lives of those who did it. Therefore, “the word would be made flesh,” (John 1:14).

“John 1:1 starts his gospel off, “In the beginning was the Word.” The Greek is, en arche hin ho logos. Does arche look familiar to you? It is the root word in “archeology.” It’s an exciting word. It doesn’t just mean when things begin or when they have started in a human way, so much as, translated by some scholars, as “the first principle” of things.

“For instance, when Jerome, in about 400 A.D. translates the Greek Bible into Latin, here’s how he does those opening words.  “In principio,” which, of course, is our root of our word “principle,” in principio. He could have used another Latin expression which is “ab initio, ” which would have meant at the initial phases of things, but instead he chooses a Latin word which has a dual meaning which could be “principle,” the first principle, the origin, the basis of things.

“If we choose that particular Greek meaning for the opening of both Genesis and John, then it gives it an entirely different connotation.  If, in principle, God created the heaven and the earth, or in principle, was the word, it starts out like many mathematical or scientific textbooks which start out with the statement of principle.  Everything else derives from it.

“But then we come to a word which John uses in the first chapter and uses again in successive chapters but never with the same connotation.  It stands out in its uniqueness and it is so emphatically important to the author that we have to just dwell on it somewhat and see what it might mean.

“Let me give you a partial history of the word. What automatically occurs to you as the meaning of logos? We take this word, “Word,” and identify it with logosThis is likely being written at some point during the 1st century A.D.  Way back in the 6th century B.C., Heraclitus at Ephesus was attempting philosophically to explain continuity amid all the flux around him. He resorted to logos as the eternal principle of order in the universe, the kind of reliable, unchanging law and order.  This is several centuries prior to John’s use of it.  (Interestingly enough, people think that the Gospel of John may have been written there.)

“From that period, we can trace the word logos through many, many different concepts. Zeno (of Elea, c 490 – c 430 B.C.), a Greek philosopher used it in the connotation of right reason, of reality within the mind, pure thought.  Which leads me to what Professor Dodd has said, “It is only in Greek that a term is available which means both thought and word, and that’s logos.Only in Greek have you that term that can convey both thought and word. So, when you’re talking about logos, even from the standpoint of word, if we are not giving to it what really is behind it, we’re losing something of the message, aren’t we?

“Why does the additional concentration on thought add to the definition of word? When you go behind the word to the thought, you’re dealing with ideas, concepts, and the meaning. It is where all human languages finally give up their fragmentation and meet, and become one, in a Pentecostal day of infinite communication. The “word” is but an instrument which we must meet at the thought or at the meaning. Then, no barriers, especially language barriers, can stand between us and comprehension of one another, of the universe, its laws, and the source of those laws.

“Dodd continues: “In Origen’s commentary on the 4th gospel which is being written, again very early in the history of the Christian church. In reading Origen’s commentary, there are interpretations in there, in the Greek that he’s writing, which absolutely depend upon taking logos not only in the sense of word, but it alternates without warning with the other sense of rational principles. So, the continual indication of this word principle is something that is significant.”

“Do you know where we use logos in the English language? Biology, physiology. Logos is the one that has been used to define the sciences in the English language. This was the comprehension at least of the lexicographers who developed our own language of the Greek term. Look how it’s lasted even in our language. We use it all the time without realizing it, taking it for granted. Is there a scientific connotation, then, that “In the beginning,” “In the first principle of things,” there is a scientific unvarying, inalienable, order that’s ruling.  And that it’s not only being uttered as an expression or word, but behind it is the immense thought that also must be based on the same principle.  Notice in Verse 1of Chapter 1 that it all related with and to God.

“John 1:3 continues with a statement that is quite absolute, “All things were made by him, and without him was not any thing made that was made.” Is there any reservation for qualifications? “All things were made by him. That is [an] enormous commitment to make at the beginning of a book. The theology of this book is therefore committed right squarely on what principle if we’re now defining the theological principle on which the Bible is based? Not only oneness of God, but the fact He’s one, also means He’s all.  “All things were made by Him.” Everything is created by Him. That also poses problems, because all we have to do is open our eyes and look around us. And what we see, we’d rather not think was created by God. But as of now, we’ve just started the book. So, let’s see what the style of the author is and his theological commitments. “All things were made by Him.”

“He doesn’t leave it there. The very next sentence adds, “Without him was not any thing made that was made.” Why is he saying that? Doesn’t “all things were made by Him” take care of the other part?  What is the difference?  What’s the distinction that he is implanting in his readers’ thought right at the beginning of the book?  “All things were made by Him.” What would you call that? That kind of statement is an absolute, but is it also an affirmation.  It’s a real solid plus. This is a plus of the theological view of John.  “All things were made by Him.

“What have we got now?  Denial.  Here is how we’re going to deal with the minus element. The minus element is without Him, “without him was not any thing made that was made.” Any hint of a minus existing after the all-things-were-made-by-­him being declared, is removed, because it is the other side of the same coin.

“The plus, the minus, the affirmation, the denial is a mathematical approach.  Dealing with the plus, dealing with the minus and ending up with one, not dualism.   One, so there’s no doubt that the key to the gospel is monotheism.  It challenges the reader’s thought to see if he’s there at that altitude before he continues any further in the gospel.  It forces the reader to get to that height in order to remotely communicate with what’s in the gospel.”
Book of John, A Walk with the Beloved Disciple, by B. Cobbey Crisler

[W:] BE AN ADHERENT OF Truth by taking “the inspired Word of the Bible” as your “sufficient guide to eternal Life.” (citation S4/497:3)

Follow the evolution of the 1st Tenet of Christian Science as researched by The Mary Baker Eddy Library for The Betterment of Mankind


Current edition of Science and Health with Key to the Scriptures by Mary Baker Eddy 1.  As adherents of Truth, we take the inspired Word of the Bible as our sufficient guide to eternal Life.



1879 “Tenets and Covenant” 1st. — As adherents to Truth, we take the Scriptures for our guide to Life eternal.


1887 “Tenets to be Signed by those Uniting …” First. — As adherents of Truth, we take the Scriptures for our guide to Life.


1892 (from “Church Tenets and Rules”) 1.  As adherents of Truth, we take the scriptures as our guide to eternal Life.


214th edition of Science and Health


1.  As adherents of Truth we take the inspired Word of the Bible for our guide to eternal Life.


251st edition


1.  As adherents of Truth, we take the inspired Word of the Bible as our sufficient guide to Eternal Life.


200 Massachusetts Avenue, Boston, MA 02115 ∙ (617) 450-7218 ∙

[W.] “ACKNOWLEDGE ONE Christ… or divine Comforter” in the evolution of the 2ND TENET (SH 497:5/cit. S4)
as researched by The Mary Baker Eddy Library for The Betterment of Mankind

Current edition (Science & Health 497:5/cit. S4):
2.  We acknowledge and adore one supreme and infinite God.  We acknowledge His Son, one Christ; the Holy Ghost or divine Comforter; and man in God’s image and likeness.

1879 “Tenets and Covenant”
2d. — We rest our hope and Faith on God, the only Life, Truth and Love, depending for salvation not on the person of God, but on the understanding of the Principle or Spirit that is God, and the demonstration of this Spirit or Principle according to those commands of our Master, “Go ye into all the world, preach the Gospel, heal the sick, and these signs shall follow them that believe” (understand).  “They shall lay their hands on the sick and they shall recover.”

1887 “Tenets to be Signed by those Uniting …”
Second. — We acknowledge one Father, Son and Holy Ghost, — one God, the brotherhood of man, and Divine Science.  And the forgiveness of sin, which is the destruction of sin.  And the atonement of Christ, which is the efficacy of Truth and Life.  And the way of salvation marked out by Jesus, which is healing the sick, casting out devils [evils], and raising the dead, — uplifting a dead faith into Life and Love.

1892 (from “Church Tenets and Rules”)
2.  We acknowledge and adore one Supreme God.  We acknowledge His Son, the Holy Ghost, and man in His image and likeness.  We acknowledge God’s forgiveness of sin, in the destruction of sin, and His present and future punishment of “whatsoever worketh abomination or maketh a lie.”  We acknowledge the atonement of Christ, as the efficacy of Truth and Love.  And the way of Salvation as demonstrated by Jesus casting out evils, healing the sick, and raising the dead, — resurrecting a dead faith to seize the great possibilities and living energies of the Divine Life.

1893 (from “Church Tenets and Rules”)
2.  We acknowledge and adore one Supreme God.  We acknowledge His Son, and the Holy Ghost, and man in the Divine image and likeness.

81st edition (1894)
2.  We acknowledge and adore one Supreme God.  We acknowledge His Son, and the Holy Ghost, and man as the Divine image and likeness.

179th edition (1900)
2.  We acknowledge and adore one Supreme Infinite God.  We acknowledge one Christ, the Holy Ghost, and man as the Divine image and likeness.

214th edition (1901)
2.  We acknowledge and adore one Supreme Infinite God.  We acknowledge one Christ namely the Holy Ghost or divine Comforter — and the son Christ Jesus – man in the divine image and likeness.

249th edition (1902)
2.  We acknowledge and adore one Supreme Infinite God.  We acknowledge one Christ, His son, the Holy Ghost or Comforter, — and man in the divine image and likeness.

252nd edition (1902)
2.  We acknowledge and adore one Supreme and Infinite God; — acknowledge one Christ — His Son Christ Jesus; the Holy Ghost or the divine Comforter; and man His divine image and likeness.

2.  We acknowledge and adore one supreme and infinite God.  We acknowledge His Son, one Christ; the Holy Ghost or divine Comforter; and man in God’s image and likeness.

200 Massachusetts Avenue, Boston, MA 02115 ∙ (617) 450-7218 ∙

LET US all PLEDGE TO UNDERSTAND “the control that love holds over all” and so “WIN WITHOUT A FIGHT,” LIKE DANIEL DID in cits. B8/Daniel 6:1+ & S7/514:26

[Warren:] “A few decades ago, I commissioned Larry Groce to write a song for CedarS about the Beatitudes to share in everyday language the principles of heavenly happiness.  When the Beatitudes or the story of Daniel in the lions’ den appears in the Bible Lesson, we usually sing it four times that week with different cohorts in evening outings to CedarS Bible Lands Park (BLP).  Since this week’s Lesson features Daniel’s demonstration of remaining calm and unharmed when he was thrown into a den of very hungry lions to spend the night with them, I have attached Downloads (in the online version of this GEM) of portrayals of Daniel’s calm trust while in the lion’s den as illustrated in Briton Riviere prints. Here also is a link to this artwork that CedarS Founder, my mother Ruth E. Huff. treasured and passed along to me. The third page of the pdf records the inspiration that Mary Baker Eddy and her household drew from it according to The Mary Baker Eddy Library.   The Larry Groce Beatitude song for this one is: “Blessed are the peacemakers in this world, they win without a fight.”
“With respect, creativity, firmness in the right, and a calm, understanding confidence in Love, peacemakers always seek to win without a fight!

  • “Understanding the control that Love holds over all, Daniel felt safe in the lions’ den and Paul proved the viper to be harmless.” (citation S7/514:26-28)

When BLP visitors join me on a “What each Beatitudes means to Me” hike up CedarS “Answered Prayer (A.P.) History Trail,” I ask them to repeat after me at Daniel’s Babylonian exile platform along the A.P. History Trail: “Like Daniel, when I’m surrounded by strife and seeming enemies … I pledge to “win without a fight” (CedarS Beatitude song)… by “understanding the control that Love holds over all” (SH 514:26)… and by ‘think(ing) without strife.’” (a motto from the CedarS song)

“We are also pointing out that the preparation of pausing before each activity at CedarS for a Met, or focus on God-centered goals and qualities, is one that Daniel, Jesus and Mary Baker Eddy did in their prayer practice.  It’s a wonderful practice to take home for a lifetime of demonstrating the ever presence of infinite perfection.

“When the strife, jealousy and hatred of his political enemies seemed most intense, the book of Daniel tells us that he responded by turning to God.

“Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime” (Dan.  6:10/cit. B8).

“Mary Baker Eddy wrote about her kneeling three times a day in Misc. Writings on page 133:22:
“Three times a day I retire to seek the divine blessing on the sick and sorrowing, with my face toward the Jerusalem of Love and Truth, in silent prayer to the Father which ‘seeth in secret’, and with childlike confidence that He will reward ‘openly’.

“Even though Daniel’s prayer didn’t remove the challenge from his path, it did help him to maintain his thought in “the secret place” of knowing God’s complete control over all, so that he felt nothing but God and His presence and power. The aggressive barbs of the presidents and princes, and the fear, hatred, and animality of the lions found no foothold in his consciousness because it was filled with divine Love.

“And so, Daniel was preserved.  Plus, instead of harboring any resentment or anger against the king, Daniel said “O King, live for ever. . . before thee O King, have I done no hurt” (Dan 6:22).  As Jesus said during his crucifixion, “Father, forgive them for they know not what they do” (Luke 23:34), Daniel’s consciousness was also filled with love.  The consciousness of nothing but love and forgiveness got Jesus off the cross and out of the tomb, and Daniel out of the lions’ den unharmed.

“Understanding the control that Love held over all, Daniel felt safe in the lions’ den, and Paul proved the viper to be harmless.” Science & Health, Mary Baker Eddy, cit. S7/514:26-28

For deep insights into the Section 2 story of Daniel and what the lions represents click on, check out and even listen to Section 2 of this week’s CedarS Met by Christie Hanzlik, CS.

[Warren:] “USE” D.I.A.L. (“Christ, … the Divine Image And Likeness…” (SH 332:11) TO SET YOU FREE!

 “The admission to one’s self that man is God’s own likeness sets man free to master the infinite idea.” (Science and Health with Key to the Scriptures citation S9/90:24 + other likeness and/or image references in cit. S11/516:9; cit. S16/414:26; cit. B20/Ps. 17:15; cit. S24/475:7…

[Warren:] “Fun application ideas for a citation in this week’s Bible Lesson on “God,” first came to me many years ago. I had fun putting them in again to share on a CedarS metaphysical theme t-shirt. (with continued, daily thought-cleaning power as claimed in each shower & handwash, as pictured online in a Download below) The graphic riddle below from a ‘90s CedarS metaphysical-theme T-shirt

🍊 U 🙂         =   (Orange or) “AREN’T YOU GLAD

U     uuu       =    YOU USE

D. I. A. L. ?  =        D.I.A.L.?

  1. (The tag line for this commercial was: “DON’T YOU WISH EVERYONE DID?”

(A “blast from the past” spinoff of an often-repeated Dial soap commercial in the 1990s graphic riddle from a ‘90s CedarS metaphysical-theme T-shirt)

{W.] “In a 2007 Met in CedarS inspirational archives with others from recent decades is a fun Met , by an original and  regular Met contributor for many years, Corde Hanzlik, C.S. (Corde is the mother of Christie Hanzlik, C.S., a regular for recent decades and this week’s Met contributor).

[Corde commented in reference to CedarS D.I.A.L. t-shirt:]
“We’re not advocating the use of Dial soap, but the use our spiritual status – walking in the Spirit – in all we do! (See Science and Health citation S17/332:9 in this week’s Bible lesson that was also in a March 2007 Bible Lesson, along with other D.I.A.L.-related citations from Gal. 5:25 and SH p. 94:1.)

‘Using D.I.A.L. as an acrostic for Divine Image And Likeness sheds new light on this old advertising message, that was adapted as a CedarS metaphysical theme message with a T-shirt version in the 1990s.  Since this week’s lesson defines us as “the image and likeness of God,” we have divine authority to feel the stress-free worth of being the very image and likeness – the reflection – of God!  We must be very worthy with God as our constant source who is always taking knowledge of us!  Do we always remember this point?  It is always the spiritual man – the “D.I.A.L.” — that we must know.  We have dominion, as cornerstones, and are happy!  We “shew forth all” and are God’s marvelous works – moment by moment – by reflection!  Thank you, God!”

For SOLUTIONS to WORLD PROBLEMS, SEE ALL MANKIND being DRAWN to God’s satisfying law of LOVINGKINDNESS WITHIN!  Cobbey on Jeremiah chapter 31, before & after citation B12/Jer. 31:14

[Cobbey Crisler:] “In Chapter 31, which is Jeremiah’s greatest chapter, he predicts the new covenant will come. He defines it. In Verse 3 he shows that the new covenant is definitely based on the comprehension of God as love. It’s that very “lovingkindness” that will draw all mankind to God for the solution of the world problems.”[to make “their soul (spiritual sense) as a watered garden.” (Jer. 31:12)

Jeremiah 31:14/cit. B12 “… my people shall be satisfied with my goodness, saith the Lord.”

Jeremiah 31:33, 34 “… this shall be the covenant that I make… I will put my law in their inward parts, and write it in their hearts… for they shall all know me, from the least of them to the greatest…”
“Heal the Sick”: A Scriptural Record, by B. Cobbey Crisler**

(NEW GEMs below follow 5am Opening GEMS above thru Section 3)


In the 3rd episode of Season 3 of “The Chosen” in the Angel app at you can see their video version of Jesus speaking in his own synagogue in Nazareth and almost being thrown over the brow of a cliff before walking through those who intended to kill him.
Another video version of this is offered by “Free Bible Images” at this link:

 [Cobbey Crisler on Luke 4:16-32/cit. B17:]
“Jesus appears in his hometown of Nazareth.  Here is a hometown boy that has made good, locally, mostly in Capernaum, not far away.  He comes back. “His fame has spread.” They invited him to do some of the reading publicly (Verse 16). They hand him Isaiah (Verse 17). If they handed him a scroll, he would have had to spend some time unrolling it to find exactly what he was looking for. This particular verse is very close to the end.

Isaiah 61, Verse 1, is what Jesus is reading. Notice, it’s very specifically a prophecy of the Messiah. The word related to Messiah appears in the word “Anointed. ” In Hebrew that’s the word relating it to the Messiah. “The Spirit of the Lord (is) upon me.” Notice, Luke has just said in Verse 1 of this Chapter that “Jesus was filled with the Spirit.” Here the prophecy says (in Luke 4, Verse 18), “The Spirit of the Lord is upon me.”

“Jesus is saying this in the congregation of the synagogue of his hometown. He’s simply reading the Old Testament. If he read Scripture like he cited it spontaneously, like he healed with it, you can imagine you probably would have heard a pin drop in that synagogue. Add to that the fact that Jesus knew he was fulfilling every word of that prophecy in himself and in his own career. Think of the impact in that environment.

“Here, then, is God’s definition of the Messiah through prophecy:

Number one, the Messiah would do what?  “Preach the gospel to the poor.”

Gospel doesn’t just mean “good news,” It means, in particular, news of victory.

What’s the second one? “Heal the brokenhearted.”

The third, “Preach deliverance to the captives.

The fourth, “Recovering of sight to the blind.

The fifth, “To set at liberty them that are bruised.”

And finally, Verse 19, “To preach the acceptable year of the Lord.”

 “Having said all those things, having defined the Messiah in the Bible, he closes the Book and he sits down (Verse 20). There is a long silence. Everyone is looking at him. He adds (in Verse 21), “This day is this scripture fulfilled in your ears.”

“Unfortunately, his hometown reacts violently (Verse 28), especially to Verses 25 through 27, where he goes back into the Bible for two very significant events in the history of the Jews, and certainly in the history of healing.  One was the widow that Elijah visited (Verse 26). In the midst of the famine, she had an endless supply of oil (1 Kings 17:16, 26). The next one in Verse 27 is Elisha’s healing of Naaman’s leprosy (2 Kings 5:8-14).

“Why would the audience at Nazareth be so incensed by what Jesus is bringing out in these stories? He was talking about foreigners, wasn’t he? When you read it, think of this emphasis. He said, “I tell you quite factually, there were many widows in Israel. There were many Jewish widows. But Elijah didn’t go to any of them.  (Verse 26) Instead he went to a Lebanese widow.”

 “Is it really nationality that makes the difference? Is it really gender that makes the difference? Or age, or economic status?

 “No, it’s receptivity (that makes a difference), isn’t it? You couldn’t find it in Israel, but you could find that in Lebanon.  In fact, that’s the only place Elijah found it.

“It’s quite a commentary on the lack of faith among the monotheists of Israel. There were many lepers in Israel during Elisha’s time, but he didn’t go to any of them. He went to the commander in chief of the enemy forces, the Syrian general. There was more receptivity in Naaman’s thought than he found in Israel.

“Remember how often Jesus says to some of those he cures, like the centurion and some of those who were not Jewish, he says in Matthew 8:10, “I have not found so great faith, no, not in Israel.

The receptivity message is that God is universally accessible. They didn’t like that message. Verse 29, They “thrust him out of the city.” They nearly killed him. That was the attempt. (Verse 30,) “But Jesus passing through the midst of them went his way.”

“I suggest to you, as my father suggested to me once in discussing this incident, that it is easier to accept prophecy than it is to accept fulfillment. With prophecy, one may have been trained to respect and revere it over the years. But when fulfillment occurs, who’s ready for that, especially in one’s own home town? That’s the point Jesus said (in Verse 24), “No prophet is accepted in his own country.”

“Later we find Jesus telling his followers to search the Scriptures (John 5:39/cit. B6).

“They will find him there which more or less implies that if we can’t find Jesus in Prophecy, we can’t find Jesus.”
 “Luke, the Researcher,” by B. Cobbey Crisler**

SHARE YOUR CHRISTLY LOVE & HUMANITY TO HELP BRING HEALING & DOMINION TO ALL MARGINALIZED BY DISEASE, SOCIETY…—Cobbey on Jesus healing leprosy in Mark 1:40-45/cit. B18 [W: I have no Cobbey commentary on Jesus’ similar, but different, healing of the ten lepers from afar in Luke 17: 12-19.]


 [Cobbey Crisler said of this Mark 1:40 version of leprosy healed]:
“We have a leper.” We have ample precedent in the Old Testament with the healing of Naaman’s leprosy.

Verse 41, “Here the leper is touched by Jesus.”

Verse 43, “And the leper is cured.”

Verse 41: “Does he need to be touched by Jesus for the healing?
Does Jesus touch everybody? No. The method Jesus uses is there in very intricate detail.

“Jesus touched a man here who had not been touched physically by anyone but another leper. Imagine how long he may have had this leprosy, whether it was acquired or he was born a leper. But the fact is, look at the humanity breaking through the wall. Where was ecclesiasticism on the subject of leprosy? “Stay out!” “Shout unclean, unclean everywhere you go,” so there’s no danger of contagion. This was the church’s definition of what to do with a leper. Jesus radically set aside every aspect of this traditional approach. This is the rock breaking theories into fragments, praying these ideas were never God’s theology, nor a revelation of Himself.

“Jesus reached through that barrier and touched a man. What do you imagine the leper was thinking as Jesus touched him? Imagine what happened within him.  We’re talking about the Holy Ghost cleansing.  Cleansing is the thing that’s needed.  Just look at the love expressed through the human agency of touch.  Jesus was not afraid to touch him, nor was it a violation of God’s law to touch him.  Jesus didn’t have to go back and turn his clothes in, bathe himself, and wait until he reemerged.  That is what the Levitical rule said he’d have to do if he were touched by a leper. None of that made any spiritual sense at all.

“How could one ever solve universal human problems if one could not reach the thought that was bearing the crushing burden of the problem? Jesus just touched that leper as if it were normal and natural, and the great love that was conveyed through that. How long it had been since that leper had felt a human touch?

“Notice he said, “be thou clean.”  In Verse 40, the leper had said to him,

“You can make me clean.”

Jesus said, “Be thou clean.

“What is Jesus definition here of a healing? It’s based on dominion. Dominion is not just doing something for someone.  That would be Jesus’ dominion over an individual.  Hypnotism bases its claim to heal by having one mind take dominion over another’s mind.  By contrast, Jesus’ definition of God’s healing theology is based on relationship.  Each and every individual son or daughter .in his relationship to God has dominion as an integral part of his being.  This is announcing what Genesis, Chapter 1, Verse 26 states [of man given dominion as God’s image and likeness}.

“If that is true, it can never be violated. It can never be compromised. We have it or we don’t. It’s never “dominion-if,” or “dominion-but.”  You cannot qualify it. Nothing can dominate us if we actually have dominion.

“Jesus’ words and acts reveal what this theology is.  So, “Be thou clean” is the precious privilege of that man who had thought he was a leper.  He has dominion over it.  “Now, exercise it,” Jesus said, and supports his divine right to exercise it.

We go out in mobs with slogans and signs protesting the absence of human rights on our globe.  What if we began to focus on the deplorable way with which we have viewed our divine right?  Jesus did.

Verse 42. So, “he was healed.”

Verse 44. Jesus told him not to make a show of this. His definition of healing did not include publicity. In fact, publicity is one of the worst dangers to the theology of healing.”
“What Mark Recorded”, by B. Cobbey Crisler**

BONUS: START WITH GOD TO GIVE THANKS as did 1 of the 10 lepers  who JESUS HEALED
Here’s a CSJ article about Luke 17:12-16 t
o also apply what this healing could mean to you. Click on this Christian Science Journal webpage address:

“Giving thanks starts with God”

By Phil Davis

August 07, 2012

[Here are some excerpts:] “I was at a recent Wednesday evening testimony meeting at my Christian Science branch church, listening to the gospel narrative of Jesus’ healing the ten lepers (Luke 17:12–19). A corresponding citation from Science and Health with Key to the Scriptures by Mary Baker Eddy was also read. It says:

“Of the ten lepers whom Jesus healed, but one returned to give God thanks,—that is, to acknowledge the divine Principle which had healed him” (S&H, p. 94).

… if God did it, if He is responsible for it, then give Him the credit!”

Psalm 68:19 benefits as listed in Psalm 103:2-6/cit. B19 as shared by Cobbey Crisler:

 “Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation.” Ps. 68:19

[Cobbey wrote of citation B19:] “Psalm 103, Verse 2, “Bless the Lord, O my soul, and forget not all his benefits:” We’re all covered by insurance policies, perhaps life and health insurance. The Canadian spelling is probably better, “assurance” as far as biblical therapy is concerned.

“If you’ve ever wanted to know what benefits we have, Psalm 103 lists them: Verse 2, “Forget not all his benefits.” We have “Forgive us iniquities,” that’s sin removed from man. “healeth all thy Disease,” all of them, Verse 3. Removed from man’s experience and nature.”  Verse 4, “Redeemeth thy life from destruction,” death no longer the arbiter of man’s potential and capability.  Those are the benefits.  They’re not only individual; they’re collective because verse 6 says, “The Lord executeth righteousness and judgment for all that are oppressed.”
“Leaves of the Tree: Prescriptions from the Psalms”,
by B. Cobbey Crisler** 


 [Cobbey wrote of citation B20:] “Verse 15 of Psalms 17 [tells us] that God’s prescriptions, precisely filled, bring satisfaction. Satisfaction because “we awake in God’s likeness.” But that results first from the prerequisite of “beholding God’s face in righteousness.” That requires us to go back to the theology of Genesis 1 to comprehend what that means. If we indeed are image, or likeness, and God is the original, the only way we can find out about our nature is to spend our time studying the original. Then we know the image. We also know what’s not the image by studying the original.

“Just as Treasury Department experts know counterfeit bills, not because they have studied all the many thousands of counterfeit attempts, from poor work to expert work, but rather, simply study the original and you will know the counterfeit immediately. That’s in a sense akin to surgically removing in a mental way, or taking the purgative cathartic Word of God to remove what does not belong to our nature. Imagine the joy of letting go what has burdened us for so long. It’s part of that darkness that is ignorance, that the light, the laser beam of revealed truth, simply removes, and not painfully at all. It just does what light is supposed to do. It removes any rationale for the existence of darkness.
“Leaves of the Tree: Prescriptions from Psalms,”
by B. Cobbey Crisler**

Cobbey Crisler on Philip baptizing an Ethiopian at Gaza
when he “said, I believe that Jesus Christ is the son of God.” (Acts 8:26-39, cit. B21) plus surrounding verses

[Cobbey:] “Philip’s home town is Caesarea, and he’s probably at that point on the Mediterranean.

“And an angel of the Lord speaks to Philip saying, ‘Go to Gaza.’”  (Acts 8:26)

“Now, you have to understand that leaving Caesarea for Gaza is no decision that one would likely come by, even (and especially) today.  And, therefore, obviously, it’s not Philip’s idea.  Human nature would have preferred to swing in its hammock looking out over the Mediterranean in Caesarea.  But the angel, ignoring human nature, suggests that Philip “get off his hammock” and head south for Gaza because there is some divine purpose to be fulfilled.  (Download map from bottom of online version.)  Well, Philip goes down to Gaza, and he still doesn’t know why he’s there.  And he’s “gazing” around. 

“And, we find that, as he looks around, the landscape is only cluttered by one chariot, not moving, right there in the sands of the desert area.  And a black man – now you raised that point about whether other races are to be involved now, in this developing concept of church. 

“Here we have “a black man of Ethiopia.  And he’s very important.  He’s maybe second or third in the kingdom.”  (See Acts 8:27) …

“He’s under the queen of the Ethiopians in charge of the treasury, and he had come to Jerusalem to worship.” 

“There’s no way of knowing what link he might have had into the faith of Judaism, but it’s fairly obvious that he was not a Jew by either race or nation.  So, that is a breakthrough, potentially.

“So, returning, he’s in his chariot, and he’s obviously wealthy because he can own a whole scroll of Isaiah.  And since they were laboriously hand copied, and mostly synagogues owned them, you can imagine how much it was valued.

“To give you a sense of proportion and chronology on this and to also increase your awareness of why The Dead Sea Scrolls are so important, we now possess – that is, humanity now possesses a copy of the Book of Isaiah almost in total.  That is, could be, as much as 200 years older than the one held in the hand of the Ethiopian here.  So, you can see how important that particular scroll is. 

“Now, the spirit says to Philip… And Philip is still standing there, like the chariot, but that’s a comfort: he’s standing there waiting for instructions.  Many of us would be running around; which is…remember how Peter got itchy during the transfiguration?

“He said while that was going on up there, “Is it okay Lord if I build three tabernacles down here”; he had to feel busy.  (See Luke 9:33)…

“Well, you know a lot of us kind of have to do that too.   

“But Philip is still waiting for his next instruction.  And, the spirit says, ‘Go and join yourself to the chariot.’”  (See Acts 8:29)  

“You’d think that was common sense; there’s nothing else out there…but, Philip hears him reading Isaiah out loud

“Now that’s the way they always used to do, even when they were alone.  I know you’d think that was weird today, but they’d would think you were weird if they came to you alone, and you were reading to yourself.  Somehow, that was kind of company, and they read it out loud.

“And hearing Isaiah, Philip knows it, and he said, ‘Do you understand what you’re reading?’”  (See Acts 8:30)…

“And the Ethiopian says, ‘How can I unless someone teach me, someone guide me?’”… “And he asked Philip to come up and sit with him.”  (See Acts 8:31)  

“Now, get what’s happening in church, this concept of church, as it develops.
We’ve had the Samaritans included.  Here we have a black man and a white man in the fastest means of transportation known to man at that time, but which is standing stock still.  And both of them are traveling in an even more rapid rate through the scriptures – taking the “walk to Emmaus,” together, in the scripture. And Philip had arrived just when the spirit had planned for him to arrive because the eunuch had read through Isaiah, perhaps, or had just turned to the 53rd Chapter of Isaiah.  (similar to Acts 8:32)

And Acts 8, verse 32 he’d gotten to the point about “he was led as a sheep to the slaughter, and like a lamb dumb before his shearers, opening not his mouth.”  (See Acts 8:32)   …

Acts 8:35   Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus.

“Whom?”  Do you have any doubt?  He says, Phillip is saying at this early date in the Christian church that Isaiah 53 refers to Jesus. 

“Now, what was this all about?  It seems like an awful lot of emphasis is being given to this.  Philip is up in Caesarea, probably, or Samaria.  He’s brought all the way down to Gaza because here this man is sitting in a chariot.  He’s reading Isaiah.  He arrived in time to hear him read something that Philip feels is a fulfillment of prophecy about Jesus.

“He gets that message from Philip.  He becomes a member through baptism of the Christian church, and off he goes, perhaps the first, representative of the black race included in Christianity.  And it was the Spirit’s idea.   

“And, way back, you know, in the history of the black race, there must be some very early tradition.  Certainly we know the heart behind Negro spirituals.  And we know that even up to our present age that Haile Selassie, the last Emperor of Ethiopia, was a Christian emperor and prided himself in that.  And how far back did those “roots” go?  Could they be found in Acts, Chapter 8, where the spirit had just announced that the Christian church embraced mankind?  And any other option, or concept, or opinion, or idea, was not God’s.

[BONUS INSIGHTS from Cobbey on postlude verses beyond citation B21/Acts 8:36:]
“… and the eunuch said, See, here is water; what doth hinder me to be baptized? Verse 37: And Philip said, If thou believest with all thine heart, thou mayest. And he answered and “said, I believe that Jesus Christ is the son of God.”

“Now, in Acts 8, verse 39, “The spirit of the Lord catches away Philip, the Ethiopian goes on his way rejoicing, and Philip comes back to Caesarea.” 

“Acts 8:40   But Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea.

[Cobbey in answering question from the audience said:] “This is Philip the evangelist, right.  He had four daughters, four virgin daughters who in early Christian history (according to Eusebius in his Ecclesiastical history) are recorded to have even raised the dead, showing that women apparently were capable of healing at that level as well in the early Christian church. 

…[Another question:] “ How long did it take to get from Gaza back to Caesarea?

Well, it just depends whether you’re walking or the spirit is moving you.  It’s much cheaper if the spirit moves you, even today the way air travel is going up.
…Here’s Caesarea here, and Gaza is down here.  (
Download map from bottom of online version.)
“After the Master What? The Book of Acts,” by B. Cobbey Crisler**

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