BIBLE CHARACTERS IN THE CHRISTIAN SCIENCE BIBLE LESSON*January 14, 2007

For CSDirectory.com

Compiled by C. Norman Wood, 5440 Mt Corcoran Place, Burke, VA 22015 703-898-8818, woodcn@aol.com

SUBJECT: Sacrament

Weeks, Harold Taylor, "Spiritual Sacrament," Christian Science Journal (March 1967), p. 118.

--A student of Christian Science was once asked by an earnest inquirer, a member of another religious denomination, "What are your sacraments?"

• Realizing that the question referred to the use of material rites, the student replied, "In Christian Science we do not use material symbols of worship."

---When asked why these were omitted, he answered with a verse from the Christian Science Hymnal:

And as we rise, the symbols disappear;The feast, though not the love, is past and gone;The bread and wine remove, but Thou art here,Nearer than ever, still my shield and sun. (Hymn 108)

--In considering these lines, an inquirer might ask: "Exactly what is a spiritual sacrament?

• What is there in Christian Science worship to replace the material symbols?--Under the marginal heading "Spiritual Eucharist," Mrs. Eddy writes in Science and Health: "Our Eucharist is spiritual communion with the one God. Our bread, 'which cometh down from heaven,' is Truth. Our cup is the cross. Our wine the inspiration of Love, the draught our Master drank and commended to his followers." (p. 35)

GOLDEN TEXT: The Trinitarian Benediction (II Cor 13: 14)

TIME LINE: Late 55 AD, or early 56 AD, written by Paul from Philippi to the Corinthians

"The trinitarian benediction reminded the Corinthians of the blessings they had received:

grace from the Lord Jesus Christ (cf. 8,9),love from God the Father (cf. v.11), andcommunion with God and one another through the Holy Spirit (cf.

1:22;5:5)." (MacArthur Commentary)

Holy Ghost

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"HOLY GHOST [is the] KJV designation for the Holy Spirit." (Holman Dictionary)

"HOLY SPIRIT [is the] mysterious third Person of the Trinity through whom God acts, reveals His will, empowers individuals, and discloses His personal presence in the Old and New Testament." (Ibid)

Skeele, F. H., “The Baptism of the Holy Ghost,” Christian Science Journal (November 1906), p. 477.

--In the Bible we find that the Holy Ghost is also called the "Spirit of truth" and the Comforter.

• It is part of the mission of Christian Science to restore this broader significance of the "Holy Ghost," and bring into every one's experience the consciousness of this comforting and healing ever-presence as a loving and indispensable companion.

---This consciousness is the Divine Science which Jesus lived and demonstrated, and which unfolded in him the Christ, his divine nature.

• the Science of Christianity, or Christian Science, has come as the Master foretold.

---He said that after his departure the Father would send another Comforter, to abide forever, "even the Spirit of truth."

Smith, Judge Clifford P. (CSB, Asst Sec in Mrs. Eddy's Household, CoP, and Editor), "Doctrine of the Trinity," EDITORIAL, Christian Science Sentinel (25 July 1931), p. 930.

--One of the most curious facts in history is that a majority of all Christians have assented to a doctrine which declares that God consists of three persons called Father, Son, and Holy Ghost.--In her mission as the Discoverer and Founder of Christian Science, Mrs. Eddy did not feel bound by creeds or doctrines, but went directly to the Bible to find primitive Christianity.

• Consequently, she did not adopt the doctrine of the Trinity, but spoke against it.

---"Is the God of theology a finite or an infinite Person?"---Is He one Person, or three persons?---Who can conceive either of three persons as one person, or of

three infinities?"• These questions are quoted from her Message to The Mother Church for

1901, page 6.

RESPONSIVE READING: The Communion Cup and Bread (I Cor 10: 1-4, 15-17)

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TIME LINE: First half of 55 AD written from Ephesus during Paul's 3rd missionary journey

In verses 1-3 all Israelites who passed through the Red Sea with Moses were "baptized" in it and ate the same spiritual meat, but many never attained the blessings God had for them (in the land of Canaan) in this life.

Moses[M ō ’zez] (Egyp. “extraction, a son”/Heb. “drawn from the water”)

“MOSES. A corporeal mortal; moral courage; a type of moral law and the demonstration thereof; the proof that, without the gospel, — the union of justice and affection, — there is something spiritually lacking, since justice demands penalties under the law.” (S&H 592: 11)

TIME LINE: 1526-1406 BC (some say @1300 BC)

Kings of Egypt: Thutmose 1529-1517Thutmose II 1517-1504Thutmose III 1504-1453

Queen Hatshepshut1504-1483Amenhotep II1453-1426

First Passover @1446Exodus/Wilderness Wanderings @1446Ten Commandments

Thutmose IV 1426-1416Amenhotep III 1416-1377

JacobLevi

GershonLibniShimi

KohathAmran (father)=Jochebed (mother)

Miriam (sister)Aaron (brother) =Elisheba (tribe of Judah)

NadabAbihuEleazar=(daughter of Putiel)

PhinehasIthamar

Moses = Zipporah (wife/Jethro’s daughter)

Gershorn (son)Jonathan

Eliezer (son)

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= Tharbis (Ethiopian wife)IzharHebronUzziel

MerariMahaliMushi

Jochebed (Amran’s aunt and wife)(11 other sons/Dinah)

Moses was the first and preeminent Hebrew leader, who led the people in their exodus out of Egypt to the threshold of the Promised Land; and he was a lawgiver and the archetypical prophet. He is the most majestic figure in the Old Testament. His role was so central that the Pentateuch was called the Five Books of Moses, and the code of religious laws, the Law of Moses. For all his greatness, Moses never loses his humanness, displaying anger, frustration, and lack of self-confidence in addition to his leadership abilities, humility, and perseverance.

FAMILY AND EARLY LIFE

“The story of Moses begins in Egypt.” (Bible Handbook) Moses was born there to Hebrew slave parents in exile during dangerous times, and we come to know him first as an infant when the king of Egypt decreed that all infant males should be killed. Moses was hidden among a river’s edge when Pharaoh’s daughter came to bathe, saw the basket with the baby, and had pity on this baby boy. Miriam, Moses’ sister, was nearby and suggested a Hebrew nurse to suckle the child. When Pharaoh’s daughter agreed, Jochebed, Moses’ mother, was surreptitiously selected to be that nurse. The boy then grew up at the royal court but, through his mother, remained aware of his Hebrew origin.

YOUTH AND YOUNG MANHOOD

Slew an Egyptian. Later, he had to flee Egypt when he killed an Egyptian who was flogging an Israelite slave.

He Flees to Midian [present day Saudi Arabia, just east of the Gulf of Aquba]. He joined a nomadic shepherd, Jethro, and subsequently, married his daughter, Zipporah.

40 YEARS IN MIDIAN

AT THE BURNING BUSH: Called to Leadership

Moving deep into the desert in search of pasture for his father-in-law’s flocks, Moses came to the mountain of Horeb (or Sinai). He turned aside to examine a strange sight: a bush that was burning without being consumed.

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God’s voice came out of the bush demanding him to halt and remove his shoes as he was on holy ground. Moses was told that he had been chosen to lead his brethren out of their oppression, and bring them to the Promised Land. Moses shrank from this task, saying: “Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt? (Ex 3:11). Slowly his reaction changed from curiosity to awe as he realized that he was in God’s presence.

MAKES FOUR EXCUSES

Moses was reluctant to accept the task of bringing the Israelites out of Egypt and gave a series of excuses for which God provided retorts. “For each of Moses’ weaknesses, God added a strength.” (Mysteries of the Bible)

Personal Unfitness.Moses shrank from this task, saying, “Who am I, that I should go

unto Pharaoh, and that I should bring forth the children of Israel out of Egypt?” (Ex 3: 11)

Fears Unbelief of the People.To reassure him the name of the Lord (“Jehovah”) was revealed to

Moses and he was given certain magic signs to impress Pharaoh and the Israelites: turning his staff into a snake, making a hand white with leprosy, and turning water into blood.

Lack of Eloquence.Still reluctant, Moses pointed out that “I am slow of speech, and of

a slow tongue.” (Ex 4: 10)

Request Some Other Leader Be Sent.The Lord became impatient with him, and replied that his brother

Aaron could be his spokesman.

THE RETURN TO EGYPT

As an adult, Moses was sent to lead the people out of Egypt, and there is no question that he was a successful leader. He took a mixed multitude and under his guidance they were shaped into a national entity. Moses led the people from encampment to encampment and directed them when conflicts with other nations arose. Like most leaders, he was subjected to complaints and grumbling and even rebellions, and he was called upon to provide solutions to problems and psychological encouragement. Moses served as the link between the Israelites and God; he interceded with God on behalf of the people.

“Soon after his return, Moses stirred the Hebrews to revolt and demanded of Pharaoh, ‘Let My people go, that they may hold a feast to Me in the wilderness (Ex 5:1).” (Who Was Who in the Bible)

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THE TEN PLAGUES SENT

The Passover. Each year Jews commemorate the Exodus in the seven-day spring festival of Passover, as enjoined in Exodus 10. They eat “matzot” (flat cakes of unleavened bread) to recall the haste with which their ancestors departed. At the “Seder” or ceremonial meal, bitter herbs are the symbol of the bondage in Egypt, and a roasted shank-bone represents the paschal lamb eaten that fateful night.

THE EXODUS

"Yahweh leads Israel, not by the expected coastal route, but straight through the desert toward the Reed Sea." (Eerdmans Dictionary) His parting of the Red Sea to bring the people out, his wandering in the wilderness, the handing down of the Ten Commandments, and his continued march to the Promised Land consumed the remainder of his life.

“On the wilderness journey for the Israelites’ benefit….His raised hands ensured victory over the Amalekites (Ex 17:11-12).” (HarperCollins Dictionary)

AT MOUNT SINAI [almost at the southern tip of the Sinai Peninsula]

“On Mt. Sinai Moses receives God’s moral, civil, and ceremonial laws, as well as the pattern for the tabernacle to be built in the wilderness.” (Nelson’s Complete Book of Bible Maps & Charts) “The cluster of material now attached to the revelation at Mount Sinai is diverse in date, structure, and content. Its literary connections are largely with the Priestly Pentateuchal material, including Exod. 25-31; 35-40; Leviticus; Num. 1-10:28, speaking generally.” (Interpreter’s Dictionary)

The Divine Appearance on the Mount: “There is a strict hierarchy of personnel: Moses at the apex of the Mountain, with Aaron in attendance (the status of the priesthood as a whole is recognized in 19:22…), while the people have to be rigorously excluded at the base of the mountain. The elders interposing as representatives of the people (19:7…) may belong to the same scenario.” (Eerdmans Commentary)

The Decalogue Given: “When the Israelites arrived at Mount Sinai, Moses went up onto the mountain for 40 days (Ex 24:18). The Lord appeared in a terrific storm—‘thunderings and lightenings, and a thick cloud’ (Ex 19:18). Out of this momentous encounter came the covenant between the Lord and Israel, including the Ten Commandments (Ex 20:1-17).” (Who Was Who in the Bible)

The Divine Presence Restored: Moses intercedes, and receives in reply the gracious assurance that God will go with them. Without that assurance he would desire to go no farther but to remain at Sinai, where they already had the

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evidence of his presence and power. Better the Sinai wilderness with God, than the land flowing with milk and honey without him.

The Tabernacle Set Up: “He received instructions for constructing the tabernacle and its accoutrements.” (Oxford Guide to People & Places)

SINAI TO KADESH-BARNEA [southwestern border of Israel]

Ambition of Aaron and Miriam. “Aaron and Miriam started speaking against Moses, of whom they had become jealous. The Lord was angry at this attack, and Miriam was stricken with leprosy. Moses prayed that she be forgiven, and she recovered after seven days of isolation in the desert outside the camp. Oddly enough Aaron was not punished—perhaps because of his priestly role.” (Who’s Who in the Old Testament)

AT KADESH-BARNEA

The Israelites resumed their journey northward, and came to rest at Kadesh-barnea, a green and well-watered oasis some fifty miles south of Beersheba. They were now nearing the southern rim of Canaan [Israel], but it was for them unknown country.

Spies Report. Moses decided to send into it a scouting party of twelve picked men, one from each tribe to “see what the land is, and whether the people who dwell in it are strong or weak, whether they are few or many” (Num 13: 18)—also, whether the inhabitants lived in fortified towns or in tents and whether the soil was fertile.

FORTY YEARS WANDERING IN THE WILDERNESS

Rebellion of the People. The leadership of Moses and Aaron was challenged by a revolt—all the more serious because it started with their own tribe of Levi, which was dedicated to priestly duties.

Aaron’s Atonement. Moses felt the need of some act to bolster the status of Aaron and the priests. He collected and placed in the Tabernacle a stave from each of the tribes, with the Levites represented by Aaron’s own rod. When they were taken out and shown to the people next morning, it was seen that Aaron’s stave had spouted with blossom and borne almonds.

AT KADESH THE SECOND TIME

Death of MiriamThe People Murmur Because of Thirst: The Children of Israel now settled

down for some decades to the life of nomad shepherds and cattle-herders roaming the wilderness of Zin, with their base at the oasis.

Moses’ Sin

LAST DAYS

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Moses’ Farewell Address and Blessings: In three farewell addresses, recorded in the Book of Deuteronomy, Moses recalled for the Israelites the story of their wandering; expanded their religious and legal code; and instructed them about their coming settlement in Canaan.

Ascends Mount Nebo [west of Ammon, Jordan]: Ironically, although Moses must certainly be judged successful in his mission, he himself was not permitted to partake of this success; he was not granted the privilege of entering the promised land but was given a distant view of the Promised Land from Mount Nebo, to the top of Pisgah, which is opposite Jericho [eastern West Bank] across the Jordan. At his death, he was a hundred and twenty years old.

THE LAW OF MOSES

The Mosaic code goes far beyond religious observance in the narrow sense. It deals with political, social, and family affairs in a progressive spirit well in advance of its period.

Haworth-Booth, Ben., "That Rock was Christ," POEM, Christian Science Sentinel (18 June 1910), p. 826.

THOUGH the rough surge is thundering on the sand,And wild white-horses o'er the sullen sea

Race with the raving wind, I take my stand,Immovable in calm security,

Upon my rock, above the breakers hurled—The rock of Christ, above a 'whelming world.

A 'whelming world of foul unfaith and folly

Around me high upheaves its threatening foam:

Its hydra-headed tide and tongues unholy

Would hurl destruction on my harmless home:

But, high above the billows' angry shock,

I set my feet unmoved upon the rock.

Upon the rock that doth outstand the stormI rest in peace: the visions of the deep,

The tears and fears, the monsters multiformHave spent their spleen or sobbed themselves to sleep:

They move me not: I keep my trustful tryst:My rock is changeless, and my rock is Christ….

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Jewkes, Gary John, "The precious blood of Christ," Christian Science Journal (September 1983), p. 519.

--Over the centuries blood has been regarded with almost mystical awe.• It has been represented as the symbol of life and its essential qualities.

--In a real sense, prayer can be thought of as the lifeblood of Christianity as Jesus taught it.

• As practical today as it was then.--a prime function of the blood of Christ is to dissolve any imaginary connection between Adam and his sins and the perfect, spiritual nature of God's man.--To some, the blood of Christ is a symbol of the death of Jesus.

• Yet his sacrifice was actually a demonstration of Life, not a submission to death.

---The angel said to the woman at the tomb of our Lord: "Why seek ye the living among the dead? He…is risen." (Luke 24:5,6)

SECTION I: The Institution of the Passover (Ex 12: 1-27)

TIME LINE: @1450 BC

In v.1 the words in the land of Egypt "suggest that what follows was written independently of the foregoing narrative, and an examination of the c. shows that it contains two separate accounts of the institution of the Passover, one extending from vv.1-20, the other from vv.21-28. The latter is the proper continuation of c. 11." (Dummelow Commentary)

Moses(See above)

Aaron(See notes of 12.31.06)

Dunaway, Max, “Passover Feast,” POEM, Christian Science Journal (August 1956), p. 428.

Is this the feast, my Lord, these bitter herbsOf duty’s sharp demands? Their taste disturbsMy worldly ease, but promises a gainBeyond all dreams of pleasure or of pain.

Is this the feast, this plain unleavened bread?It lacks sense satisfaction, and insteadIs food that pleases not the carnal tooth:“Unleavened bread of sincerity and truth.”

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Is this the cup, my Lord, this lifted cross?Does inspiration’s joy come from the lossOf earth’s brief ecstasies? I did not knowThat wine from such a cup as this would flow.

And, ah, this Paschal Lamb, is it the meatOf sacrifice? I must do more than eatThe flesh and then forget the good thereof.“This is my commandment, That ye love."

These bitter herbs, unleavened bread, and wine,This Lamb of sacrifice—let them be mineTo pass from sense to Soul and so affordDeeds worth Thy love. This is the feast, my Lord.

Ireland, Monroe S., “The Unleavened Bread,” Christian Science Journal (June 1947), p. 262.

--According to the custom of the Hebrews, before the fresh flour was added to the water in a kneading trough fermented dough from a previous baking was added as a leaven, thus producing a raised or leavened bread.

• Sometimes the fermented dough was hidden in the fresh flour and kneaded along with it.--Leaven as causing fermentation and corruption was early regarded as unclean

• Christ Jesus used the figure of leaven to show the evil influence of the corrupt doctrine of the Pharisees and Sadducees.

---Mary Baker Eddy repeats the same warnings in her writings.--We of today need to heed these warnings, because the fear-memories of yesterday—the mental pictures of sin and disease—the carry-over beliefs, seem to present the greatest menace to the freedom and dominion of mankind.

• There is not a problem today which does not arise from a previously educated belief in matter.

Moody, William E. (CSB, Associate Editor, Editor; President, and 2nd Reader; New Orleans, LA), “Sacrifice, blessing, and progress,” EDITORIAL, Christian Science Journal (April 1996), p. 38.

--What God's law requires of us, as we are working out our salvation and growing in grace, is not a dissolution of the finer, enriching elements of our lives but a willing release of whatever we're holding in thought that would limit our conceptions of divine reality.

• God's law requires a yielding up of whatever would degrade the purity and joy of life—whatever would materialize and thereby corrupt our values and ideals, whatever would try to draw us apart from God and deny all the good that is presently expressed in our true being.

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---God's law demands that we relinquish anything that would damage our understanding and expression of who we actually are as the spiritual manifestation, the dearly loved image and likeness, of our Maker.--This kind of sacrifice is really a self-sacrifice, a giving up of a false sense of self, or ego.--The theology and the profound saving works of Christ Jesus confirm what the Psalmist had glimpsed of the loving nature of God and of the redeeming sense of sacrifice as a breaking of false ego, pride, will.

Teeter, Corrine B. (CSB), "Eating "the bitter herbs,'" Christian Science Journal (March 1971), p. 128.

--Much purification and regeneration must go on in one's thinking before one yields to the divine afflatus of spiritual healing.

• We must look deep into the spiritual truths of being as taught in Christian Science instead of accepting the false evidences of the material senses, which contradict these truths.

---The practical application and demonstration in daily life of the truths we declare are requisite to healing.--in the Christian Science textbook, Science and Health by Mrs. Eddy, reads: " When you approach nearer and nearer to this divine Principle, when you eat the divine body of this Principle, — thus partaking of the nature, or primal elements, of Truth and Love, — do not be surprised nor discontented because you must share the hemlock cup and eat the bitter herbs."--God is Truth, without imperfection, without admixture, and without limitation.

SECTION II: The Feeding of the 5,000, and the Bread of Life (John 6: 1-12, 22-33)

TIME LINE: Year of Opposition and Development (Jesus’ 3rd year of ministry @29 AD)

PARALLEL GOSPELS: Matt 14: 13-21; Mark 6: 30-44; Luke 9: 10-17

The “desert place” or wilderness is the setting for a miraculous feeding, the only Galilean miracle of Jesus narrated in all four Gospels. Matthew links this withdrawal to the news of John’s death, but in Mark the motive is the need of the disciples for rest after their mission. In Mark they are called “apostles” only here and in 3:14. Another motive is the pressure of the crowd which Mark alone records. “Only the Fourth Gospel underlines…the crowd’s interest in Jesus’ signs.” (Oxford Commentary)

For Mark the story of the feeding is quite certainly miraculous, and so it was interpreted down to comparatively recent times. The narratives draw on the double symbolism of food as teaching and as nourishment. Jesus first teaches the crowds many things and then satisfies their hunger. "As with all the signs in

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this gospel, the feeding of the multitude points to the denouement in Jesus' death and resurrection." (Interpreter's One-volume Commentary)

“a lad”

“The ‘lad’ is not mentioned in the other Gospels; some see here the mark of an eye-witness, others an expansion of Mark 6:38 (‘Go and see’).” (Peake Commentary)

Philip the Apostle[Fill’ip] (Gr. “lover of horses”)

There are eight Philips mentioned in the Apocrypha and the New Testament. The one referred to in this week’s lesson is Philip who was one of the twelve disciples of Jesus, “from the town of Bethsaida in Galilee, the home also of Andrew and Peter.” (Harper’s Bible Dictionary) “In the Synoptic gospels Philip is mentioned only in the lists of the apostles (Mark 3:18; Matt 10:3; Luke 6:14; cf. Acts 1:3). (Interpreter’s Dictionary)

John’s Gospel contains most of the references to Philip. “According to the Gospel of John, Philip met Jesus beyond the Jordan River during John the Baptist’s ministry.” (Who Was Who in the Bible) When called by Jesus, Philip sought out a skeptical Nathaniel, who also responded to Jesus’ messianic identity. "It seems from the story of the feeding of the five thousand that Philip was responsible for the provisioning of the party of disciples, or for their picnic rations." (Who's Who in the New Testament) Before Jesus fed the five thousand, he tested Philip by asking him how so many people could possibly be fed. Philip’s pragmatism is perhaps suggested in his response: he observed that it would take a large amount of money to feed so many. Later, it was Philip whom Greeks approached with their request to meet Jesus. How much can be made of Philip’s association with Gentiles in this episode is not clear.

“During Jesus’ final visit to Jerusalem before the crucifixion, some Greeks had come up for the Passover. They approached Philip with the request, ‘Sir, we wish to see Jesus.’ Philip told Andrew and together they went to tell Jesus. Perhaps Philip again invited his enquirers to ‘Come and see.’” (Ibid)

In John 14, it is Philip who said to Jesus, “Lord, shew us the Father, and it sufficeth us.” Philip appeared with the other apostles in Jerusalem after Jesus’ ascension. Later tradition surrounding his activities is legendary and uncertain. The Gnostic Gospel of Philip is attributed to Philip

Andrew[An’droo] (“manly”)

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Jonah [Jonas/John] (father)Simon Peter [Cephas/Petros]Andrew

Andrew is one of the twelve apostles of Jesus.

He was a fisherman from Bethsaida on the northwest coast of the Sea of Galilee, and was the brother of Simon Peter. On one occasion John the Baptist, whose disciple he then was, pointing to Jesus, said, "Behold the Lamb of God;” and Andrew, hearing him, immediately "tells Peter that Jesus is 'the Messiah' and brings him to Jesus (John 1:35-42)." (Eeerdmans Dictionary) Thus, Andrew was the first of Jesus' disciples. The two brothers seem to have after this pursued for a while their usual calling as fishermen, and did not become the stated attendants of Jesus till after John's imprisonment.

Very little is related of Andrew. Lists of the Twelve name Andrew second or fourth. He was one of the confidential disciples, and with Peter, James, and John inquired of our Lord privately regarding his future coming. He was present at the feeding of the five thousand, where he “called attention to the boy with five barley loaves and to fish" (John 6:5-9). (Who Was Who in the Bible). He introduced the Greeks who desired to see Jesus; but of his subsequent history little is known. It is noteworthy that Andrew brings others to Jesus three times, (1) Peter; (2) the lad with the loaves; and (3) certain Greeks. These incidents may be regarded as a key to his character.

“Extra-canonical traditions credit him with preaching in Synthia and suffering martyrdom (crucifixion) in Achaia [Greece].” (HarperCollins Dictionary) “According to late medieval tradition, Andrew was martyred by being crucified on an X-shaped cross, which later appears on the flag of Great Britain representing Scotland, whose patron is Andrew.” (Oxford Guide to People & Places)

Corley, Luda F., “Andrew—Simon Peter’s Brother,” Christian Science Sentinel (22 August 1931), p. 1004.

--Only a few incidents are related in the New Testament in which Andrew, usually referred to as Simon Peter’s brother, played a part.

• With another of the Baptist's disciples, Andrew was standing with John as Christ Jesus passed by, we read in the fourth Gospel.

---Hearing John speak the memorable words, "Behold the Lamb of God!" these disciples followed Jesus.--when the five thousand has followed the great Master into the wilderness and, having no food, were hungry, it was Andrew who called attention to the lad with the basket containing a few loaves and some fishes, the nucleus of a feast for the multitude.--we may feel sure the multitude carried away with them from the feast in the wilderness, as well as the physical healing which had come to many of them, a

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higher hope, a surer trust in good, a light in their hearts which could never be extinguished, and that the lad to whom Andrew called attention always gratefully and rejoicingly remembered the wonderful thing which happened with the food he had carried in his basket.

Deane, Elsie, "Our Loaves and Fishes," Christian Science Sentinel (18 November 1939), p. 226.

--We are told that Jesus "took the five loaves and the two fishes, and looking up to heaven, he blessed them, and brake, and gave to the disciples to set before the multitude." (Luke 9:16)

• When he lifted up his eyes to heaven, did he not turn away from the limited sense of supply?

---He knew that matter was not substance, and that divine Love unfailingly supplies our every need.--The fundamental need of the world today is precisely what it was those centuries ago, when multitudes of the people gathered to hear the wonderful truths which the Master taught, and to be healed by him.

• It is for a greater understanding of God, an ever-widening knowledge of Him "whom to know aright is Life eternal" (Science and Health with Key to the Scriptures by Mary Baker Eddy, Pref., p. vii).

---The truth that makes us free is the "true bread…which cometh down from heaven," the "heavenly manna," of which our Leader writes on page 33 of Science and Health, as "the great truth of spiritual being, healing the sick and casting out error."

"Good is infinitely interesting," Christian Science Monitor (5 June 1987), p. 17.

--Worldliness doesn't generally have a high opinion of pure spiritual goodness.--To appreciate the spirituality that underlies genuine goodness we need to be acquainted with spiritual sense—that innate faculty through which we can discern the reality of God and learn to appreciate the beauty and variety of His spiritual creation.--this points to mankind's need for a higher concept of good as imperishable because derived from Spirit, God.

• "Labour not for the meat which perisheth," Jesus taught.--A life dedicated to goodness can never be dull.

• New challenges present themselves daily, and as we turn to God for answers, more light and beauty floods our lives than we would have believed possible.

"The source of our supply," Christian Science Monitor (11 January 1988), p. 17.

--Both the Old and New Testaments contain accounts of God's provision when there seemed no possible source from which it could appear.

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• Andrew expressed the common conviction of limitation when he told Jesus that all the food there was available to feed five thousand people was five loaves and few fishes, "but what are they among so many?" (John 6:9)

---Jesus, however, looking away from the evidence of lack, saw the abundance of God's spiritual provision and distributed the food in hand.

• The result was that the multitude were fed and there were twelve baskets of food left over.--Limitation will always ensue if our gaze is centered on material evidence.--God's provision is assured at all times and in all ways.

SECTION III: The Last Supper (Matt 26: 17-28)

TIME LINE: Thursday of Passion Week, April 6, 30 AD in Jerusalem

PARALLEL GOSPELS: Mark 14: 12-18, 22-25; Luke 22: 7-20

“Matthew and Mark refer to the day of preparation, 14 Nisan, as ‘the first day of Unleavened Bread’ (26:17), even though the feast began only after sundown, which is the beginning of 15 Nisan.” (Eerdmans Commentary) "That the Jewish Passover did not take place till Friday evening (after the crucifixion) is abundantly plain from the Fourth Gospel (see especially John 18:28), and even in the Synoptic Gospels, which at first sight give an opposite impression, there are sufficiently clear indications that this was the case." (Dummelow Commentary) “As was the case in the entry periscope, 21:1-9, so also here: Jesus gives orders and [Matthew] does not even find it necessary to describe that it was as he had told them.” (Peake’s Commentary)

“Jesus eats the Passover meal with his disciples, investing its symbols with new meaning in light of his impending death. By identifying the bread as his body and the wine as his blood—the blood of the covenant poured out for forgiveness of sin—he affirms that his death will indeed be a ransom (20:28) by which his people will be saved from their sins (1:21).” (Oxford Commentary)

Disciples(Gr. "learner"

“The disciples, or Apostles, were “followers of Jesus Christ, especially the commissioned twelve who followed Jesus during His earthly ministry. The English word ‘apostle’ comes from the Greek term apostolos, which means a messenger, envoy, or ambassador. Related to the verb, ‘to send,’ it refers to one who is ‘sent’ on behalf of another.” (Holman Dictionary)

“The Gospels clearly show that the word ‘disciple’ can refer to others besides the twelve” (Ibid). “Contrary to popular belief, “disciple” is not, in the [New Testament], a specific designation for one of the Twelve.” (Interpreter’s Dictionary)

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"A disciple in Matthew is one who understands, teaches, and does what Jesus taught and did." (Oxford Guide to People & Places)

“The meaning and content of the term ‘disciple’ varies in the four Gospels. Each writer uses this broad term, which tends simply to designate a follower of Jesus, in ways that support the writer’s understanding of the community of the followers of Jesus and impress on the reader the contours and complexities of the life of a contemporary disciple.”(Ibid)

Rose, Elizabeth L., "The Wine in the Cup," Christian Science Sentinel (16 January 1926), p. 385.

--Does it seem hard to understand that "whom the Lord loveth he chasteneth'"?• Surely in God's love, even though an experience appears to be a

chastening one, we may look for and find a blessing which will bring rejoicing.--On page 35 of "Science and Health with Key to the Scriptures" Mrs. Eddy has interpreted the cup of wine for us in the following words: "Our cup is the cross. Our wine the inspiration of Love, the draught our Master drank and commended to his followers."

• What are we doing with our cup?• Have we tasted the inspiration of its wine?• Do we know that it is good?

---What a help it would be to all of us in making our demonstrations if we would always remember that our blessing is to be found in the wine and not in the cup or in cross-bearing.

Seiferth, Roberta Joan, "Drink ye all of it,'" POEM, Christian Science Sentinel (19 July 1952), p. 1270.

(Matthew 26:27)

The cup's depths looked so very deepAnd dark, he said that I must drain;I wanted freedom from my pain,But felt perhaps the cup could keep.

He said the only way was straightAnd narrow that I had to tread—I wanted wider ways instead;I thought the narrow way could wait.

Now, having drained the bitter cup,I find the narrow path holds peace.From sorrow I have drunk surcease;And in Christ's upper room would sup.

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Wheatley, Louise Knight (CSB and Lecturer), “Test of Discipleship,” Christian Science Journal (March 1915), p. 687.

--There is one infallible test by which a true follower of the Christ may be distinguished from those who are followers in name only, and it is one upon which perfect reliance may be placed, since it was given to us by Christ Jesus himself,--“ By this shall all men know that ye are my disciples, if ye have love one to another.”

• Through the dust and din of nineteen centuries has come down to us this message of the Christ, profound in wisdom, unanswerable in argument, yet so sweetly simple that “the wayfaring men, though fools, shall not err therein;” for we all recognize love whenever and wherever we find it.

--It has truly been called the universal language, which everybody understands.

• One may travel in a far country, unable to speak a word in the tongue which he hears about him, and yet if his heart is filled with love for God and man, it’s gentle, purifying influence will be felt and recognized, even as a delicate breath of perfume silently makes known the presence of the bed of mignonette just outside one’s window.--No one has a better right to learn and to speak this universal language than has the Christian Scientist, for no one has been more clearly taught than he of that Love which is but another name for God, and which God's children, by reflection, ever possess and express.

SECTION IV: Jesus' Appearance to Mary Magdalene (Mark 16: 9,10)

TIME LINE: The Resurrection, Sunday, April 9, 30 AD in Jerusalem

PARALLEL GOSPEL: John 20: 2, 11-17

"It is almost universally believed by scholars that the original ending of Mark consisted of only the first eight verses of chapter 16." (On Your Mark) “The external evidence strongly suggests that these verses (9-20) were not….While the majority of Greek manuscripts contain these verses, the earliest and most reliable do not.” (MacArthur Commentary)

“The appearance to Mary Magdalene (16:9,10, who is described here in terms found only in Luke 8:2 as ‘the one from whom he had cast seven demons’) reflects Matt 28:9,10; John 20:11-18.” (HarperCollins Commentary)

“10. She wept] cp. Lk 24:10 John 20:18. As they mourned and wept] cp. Lk 24:17. The author of the ‘Gospel of Peter’ (150 AD, or earlier) must probably be added to the early witnesses to these twelve vv., for he writes, ‘And upon all these things we fasted and sat mourning and weeping night and day

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until the Sabbath…But we, the twelve disciples of the Lord wept and were grieved.’” (Dummelow Commentary)

Mary Magdalene[Mair’ee Mag de leen’] (from Magdala)

“This elusive figure is the most famous of Jesus’ women disciples and the one who has been misinterpreted in Christian history.” (Women in Scriptures)

Different explanations have been given of her name; but the most natural is that she came from the town of Magdala, “an important agricultural, fishing, and trade center of ancient Galilee” [modern northern Israel]. (Holman Dictionary) “Mark 16:9 and Luke 8:2 indicate that this Mary, from Magdala, was exorcised of some seven demons.” (Ibid) She is mentioned first in every listing of Jesus’ female disciples. She, therefore, seems to have been the leader of a group of women who “followed” and “served” Jesus constantly from the outset of his ministry in Galilee to his death and beyond.

“Mary Magdalene is mentioned sparingly but at crucial points in all four Gospels.” (Oxford Guide to People & Places) She appears before us for the first time in Luke, among the women who minister unto Jesus. Matthew and Mark acknowledge them only immediately after Jesus’ death, but Luke mentions their presence with the Twelve in Jesus’ ministry in Galilee (8:1-3). All appear to have occupied a position of comparative wealth. “The Scriptures do not describe her illness, but of Mary it is said specifically that “seven devils went out of her,” and the number indicates a possession of more than ordinary malignity. Mary Magdalene has been associated with the “woman in the city who was a sinner” (Luke 7: 37) who washed Jesus’ feet, but there is no scriptural basis for this.” (Who Was Who in the Bible)

She was present during the closing hours of the agony on the cross. She remained by the cross till all was over, and waited till the body was taken down and placed in the garden sepulcher of Joseph of Arimathea. “All three Synoptic Gospels mention the two Mary’s arriving at the tomb early on the Easter morning. And when the Sabbath was past Mary Magdalene and Mary the mother of James and Salome, brought spices so that they might go and anoint him.” (Who’s Who in the New Testament) They found the sepulcher empty.

“Mary Magdalene’s devotion to Jesus and his cause is clearly underscored by her practical service.” (Interpreters Dictionary) “To her first of all Jesus appeared after his resurrection” (Peloubet’s Dictionary), "and she reported his resurrection to the other disciples (John 20:11-17)." (Westminster Dictionary) “Only John…tells the story of Mary’s meeting with the risen Jesus in the garden.” (Who’s Who in the New Testament) "When Mary announces, 'I have seen the Lord,' she uses a formula of authority, one that confirms her credentials as an apostle." (Women in the New Testament)

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Buck, H. Clara, "'He is risen,'" POEM, Christian Science Sentinel (16 April 1927), p. 657.

Mourner, look! He standeth near thee—Life itself can never die;

In that dark and gloomy cavern,But his folded garments lie.

Morning light in full effulgenceShines upon the way he trod;

Lift thine eyes from earth to heaven,Seeing always only God.

James, W.K., “Mary Magdalene,” POEM, Christian Science Sentinel (4 May 1899), p. 5.

In her last ministry of love, the MagdaleneStands hopeless, weeping at the Saviour’s empty grave,Yet by her side the Master stands unseen,Not lost, not gone, not dead, but mighty still to save.“Mary!” Oh, with what joy she hears his loving word!Thus seeking a dead Christ, Love finds a Living Lord.

Jesus' Appearance on the Road to Emmaus (Luke 24: 13-32)

TIME LINE: Sunday, the Resurrection, 30 AD in Jerusalem

PARALLEL GOSPEL: Mark 16: 12,13

"The Emmaus story (24:13-27) tells of Jesus' appearance to two otherwise unknown disciples who, somewhat apart from the rest, are making a 7-mile journey from Jerusalem." (Oxford Commentary)

In verse 13 the two of them “evidently were not any of the eleven disciples. According to verse 18, one was named Cleopas.” (MacArthur Commentary) Emmaus “is mentioned nowhere else in Scripture. Its exact location is not known, but tradition says it is a town known as Kubeibeh, seven miles northwest of Jerusalem.” (Ibid)

“two of them”/Cleopas and ?

Cleopas[Klee’oh puhs] (abbreviation of Cleopatros)

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Cleopas was one of the two disciples with whom Jesus conversed on the way to Emmaus on the day of the resurrection (Luke 24:13-32). We know nothing definitely regarding him. "The two were discussing Jesus' crucifixion and did not recognize Jesus until he broke bread with them in their house." (Eerdmans Dictionary)

It is not certain that he was the Clopas of John 19:25, or the Alphaeus of Matt 10:3, although he may have been so.

“Jesus' Reappearances After His Resurrection,” Christian Science Journal (October 1896), p. 346.

Jesus appeared after the resurrection:

l. To Mary Magdalene; then to the other women who were with her.

2. To Peter, probably while still in the Garden.

3. To Cleopas, and another not definitely known; conjecturally, Nathanael, Peter or Luke, on their way to Emmaus.

4. To the ten (Thomas being absent), while they were at supper. Suddenly, through the closed doors, he appeared in their midst, and greeted them with the usual Jewish greeting, "Peace be with you."

5. A week appears to have elapsed before the next appearance. On Sunday he appeared again to the eleven as suddenly as before, and on this occasion the doubting Thomas satisfied himself by thrusting his finger into his side.

6. He appeared to Simon Peter, Thomas, Nathanael, John and James on the shore of Galilee. They had returned to their fishing and caught no fish until he appeared and told them to cast their net on the right side.

7. His next appearance Paul relates about twenty-five years after the last one mentioned. Over 500 had gathered when Jesus appeared in their midst. Some of these were alive at the time Paul wrote and some were not. Here he said, "All power is given me, in heaven and in earth. Go ye therefore and make disciples of all the nations, baptizing them into the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I commanded you; and lo, I am with you alway, even unto the end of the world."

8. He afterwards appeared to James alone.

9. He again appeared to all the eleven apostles immediately before his ascension, on the Mount of Olives.

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After the ascension he appeared:

1. (10) To Paul on the way to Damascus.

2. (11) To Paul when he was in a trance in Jerusalem.

3. (12) To Paul when he was imprisoned in the castle at Jerusalem.

4. (13) To John on Patmos.

Wade, Cora A., "Road to Emmaus," POEM, Christian Science Journal (April 1944), p. 214.

What reason you among yourselvesThe while you walk with hearts immersed in gloom?

Through mists of time come still those gentle wordsTo those who mourn the crucifixion and the tomb.

Oh, fools and slow of heart, he said,Ought not Christ thus to enter his own glory?

But down the years from dull mankind is hidThe joyous import of that wondrous story.

Oh, travelers on Emmaus road,Break now your bands of grief and blind despair;

Look up! Unloose the shoes from off thy feet,The risen Saviour walks beside you there.

Wait not till toilsome journey's endTo give him recognition and abode;

The Christ holds out to you blest bread and wine,Gives joy for mourning now, along the dusty road.

SECTION V: Jesus' Appearance to the Disciples by the Sea at the Last Spiritual Breakfast (John 21: 2-13)

TIME LINE: Post-Resurrection, April, 30 AD, at the Sea Of Galilee

PARALLEL GOSPELS: Matt 28: 16-20; Luke 5: 1-11

“The Fourth Gospel confirms the synoptic tradition that there were appearances in Galilee as well as Judea.” (Dummelow Commentary)

“This resurrection story finds a parallel in Luke 5:1-11, a call story, in which the disciples are also fishing on the Sea of Galilee (Gennesaret), Simon

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Peter figures prominently, and Jesus guides the disciples to make a large catch of fish.” (HarperCollins Commentary)

“The post-resurrection appearances continue beyond Mary Magdalene’s encounter with Jesus. However well she may have told her story, it would seem that the ‘brothers’ did not fully understand since they are still fearfully behind closed doors (John 20:19) after her report. Jesus comes to them with the greeting he promised before the passion, ‘Shalom’ (14:27).” (Eerdmans Commentary)

“The miraculous catch of fish and the following meal are closely interrelated. V. 1 the typical Johannine ‘after these things’ does not indicate a chronological but a thematic progression (cf.6.1). The same formula ‘to show oneself’ as in 7:4 is now used in reference to the risen Christ (in 21:14 in the passive form). Strangely enough the word ‘disciples’ occurs seven times in vv. 1-14, matching the seven disciples named in v. 2." (Oxford Bible Commentary) "In all lists of the apostles, [Simon Peter] is named first, indicating his general leadership of the group." (MacArthur Commentary) "In 6:1 the Sea of Tiberias is mentioned as a synonym for the Sea of Galilee.” (Oxford Bible Commentary)

Simon PeterTIME LINE: - 65 AD

Jonah [Jonas/John] (father)Simon Peter [Cephas/Petros] = Unknown (Gospels refer to

mother-in-law)Andrew

The original name of this disciple was Simon. According to the Gospels, Cephas was a Syrian surname given by Jesus to Simon (John 1:42), meaning “rock.” The Greeks translated it by Petros, and the Latins by Petrus; Jesus called him Peter.

Simon Peter was the most prominent of Jesus’ twelve apostles. The Bible gives a more complete picture of Peter than any other disciple, except Paul. He is often considered to be a big, blundering fisherman and is attractive for his constant mistakes and forgiveness, his boisterous and impetuous enthusiasm, and for his good intentions and self-confidence that so soon seemed to disappear. He became one of Jesus’ closest friends and was the first to recognize Jesus as the Messiah.

He was a native of Bethsaida (modern Golan Heights of Syria), and his family probably lived at Capernaum [on Lake Galilee]. They were fishermen; Peter was even referred to as a master fisherman. Living in the district of Galilee [modern northern Israel] surrounded by Gentiles, Peter may have spoken colloquial Greek, but his native language would be Aramaic and his Galilean

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accent was quite obvious in Jerusalem at the trial of Jesus. Both Peter and his brother Andrew were followers of John the Baptist before knowing Jesus. “Peter was married, because the Gospels mention that Jesus healed his mother-in-law,” who lived in his house. “The apostle Paul later mentioned that Peter took his wife on his missionary travels.” (Who Was Who in the Bible) Peter’s house at Capernaum became the headquarters of Jesus’ lakeside ministry, and Peter’s boat was always at his disposal.

“Peter’s ardor, earnestness, courage, vigor, and impetuosity of disposition marked him from the first as the leader of the disciples of Jesus” (Westminster Dictionary). Peter is the first named in every list of the twelve Apostles, and was apparently the strongest individual in the group. “He was the natural spokesman of the apostolic band” (Ibid). “With James and John, Peter formed an inner circle of three, who alone were allowed to accompany Jesus into the house for the raising of Jairus’ daughter, to witness the transfiguration, and to share the agony in the Garden of Gethsemane…. He expressed the conviction of the twelve when he made his great confession at Caesarea Philippi: ‘You are the Christ, the Son of the living God.’ At once Jesus replied, ‘You are Peter, and on this rock I will build my church, and the powers of death shall not prevail against it. I will give you the keys of the kingdom of heaven…’” (Who’s Who in the New Testament)

All three Synoptics credit Peter with a speaking role at Jesus’ transfiguration (Mark 8:29; Matt 16:16; Luke 5:10). He was always a man of action, but from his calling by Jesus to his denial of Jesus he was a man of impulse and aggressive energy, of childlike simplicity and daring, alternating with a weak and cowardly instability. "At times he acted as a vigorous individual quick to take the initiative. This occurred in Matt 14:28, where Peter volunteered to come to Jesus upon the water, though he became afraid while carrying out his proposal, and also in Matt 18:21, where he asked Jesus how often he must forgive his brother." (Interpreters Dictionary) He is particularly remembered for his three-fold denial of Jesus, his repentance, and his three-fold commission by Jesus to “feed my sheep.” He was the first to witness Jesus’ resurrection—to see the risen Lord—and to recognize him as the Messiah. "The usual Christian view emphasizes Peter's confession of Jesus as Messiah as his unique and basic contribution." (Ibid)

“Three of the Gospels place Peter among the disciples during the resurrection appearances, Luke 24:34 agreeing with Paul (I Cor 15:5) that Jesus also appeared separately to Peter.” (Eerdmans Dictionary) “In John 21 we have the account of a full re-instatement into the place of an apostle. From this time he became what his name signified, a rock—and his boldness in the face of persecution formed a sharp contrast with his previous timidity.” (Peloubet’s Dictionary)

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Part of the rhetorical structure of the Acts of the Apostles is the portrayal of both Peter and Paul as imitators of Jesus. After Jesus’ ascension, at which he “sent out” his apostles into the world, Peter at once assumed the leadership of the apostles. He suggested the choice of a replacement for Judas. The earliest information about the early church comes from the Book of Acts. “During the period of approximately fifteen years which is covered by the first twelve chapters of Acts, Peter was the dominant leader of the church.” (Interpreter’s Dictionary) He was the first of the apostles to perform a miracle in the name of Jesus—healing the cripple at the Beautiful Gate of the Temple. He conducted the defense of John and himself before the Sanhedrin, and pronounced the condemnation of Ananias and Sapphira. “When the gospel was first preached beyond the precincts of Judea, he and John we at once sent by the apostles to confirm the converts at Samaria.” (Peloubet’s Dictionary)

“The second tour led him as far as Joppa (Acts 9:32).” (Funk & Wagnalls Dictioanry) It was Peter who healed Aeneas, the paralytic at Lydda [modern Lod], and he raised to life Dorcas, the woman of many good works in Joppa [modern Jaffe, close to Tel Aviv]. He proclaimed salvation to the churches and preached the gospel to the Gentiles. We know little of Peter’s work outside Palestine, but he continued the healing ministry of Jesus throughout the Middle East.

"He probably spent most of his time among the Aramaic-speaking population, and his work at Lydda and Joppa may have been with such people (9:32-43), but he could go to the Caesarea home of the centurion Cornelius, who no doubt spoke Greek, and preach the gospel to him and his household and friends (10:1-11,18)." (Interpreters Dictionary) “Acts…tells the story of Peter’s welcoming of Cornelius into Christian discipleship after he received a revelation about God’s making all foods (and people) clean (10:15,28,34).” (HarperCollins Dictionary)

After remaining for some time at Caesarea, he returned to Jerusalem, where he defended his conduct with reference to the Gentiles. Next we hear of his being cast into prison by Herod Agrippa; but in the night an angel of the Lord opened the prison gates, and he went forth and found refuge in the house of Mary.

Although there is no evidence directly linked to the event, it is highly probable that Peter was martyred in Rome @ 65 A.D., when Nero made the Christians the scapegoats for the burning of Rome, which he had himself initiated. According to early Christian tradition, Peter, as an old man, suffered martyrdom by crucifixion head downwards.

“Of far more importance is the statement that Mark wrote his Gospel under the teaching of Peter, or that he embodied in that Gospel the substance of our apostle’s oral instruction.” (Peloubet’s Bible Dictionary) “Authentic history adds

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but little to our knowledge of Peter’s life beyond what we glean from the New Testament. It seems that Peter did not live long in Rome, and it is improbable that he founded the church in Rome.” (Westminster Dictionary) “The only written documents which Peter has left are the First Epistle—about which no doubt has ever been entertained in the Church—and the Second, which has been the subject of earnest controversy.” (Peloubet’s Bible Dictionary)

Thomas[Tom’uhs] (Heb. “twin”)

One of the twelve disciples; he appears in each of the apostolic lists, but is a major character only in the gospel of John. He was also called Didymus, which is the Greek equivalent of the Hebrew name. All we know regarding him is recorded in the fourth Gospel. From the circumstance that in the lists of the apostles he is always mentioned along with Matthew, who was the son of Alphaeus, and that these two are always followed by James, who was also the son of Alphaeus, it has been supposed that these three, Matthew, Thomas, and James, were brothers.

Little is known about Thomas’ activities after the crucifixion of Jesus. Thomas is one of the small group of disciples who go fishing and then see the risen Lord. He “was on the Sea of Galilee with six other disciples when Jesus signaled to them from the shore and told them where to cast their net (John 21:2).” (Who Was Who in the Bible) He is recorded as among those gathered in the upper room after the ascension.

“He is most commonly remembered as the “doubting Thomas” who refused to believe in Jesus’ resurrection until he saw the scars and was invited to place his fingers where the nails were driven and his hand into Jesus’ side (John 20:24-29). The story stands as a paradigm for all Christians who are called to believe in Christ without having seen him or having been granted tangible proof of his existence (v.29).” (HarperCollins Dictionary)

Nathanael/Bartholomew [Nuh than’ay uhl] (“God has given”)

One of our Lord's chosen disciples, "of Cana in Galilee,” brought to Jesus by his friend Philip, who claimed Jesus was the Messiah. He was "an Israelite indeed, in whom was no guile.” His name occurs only in the Gospel of John, who in his list of the disciples never mentions Bartholomew, with whom Nathanael has consequently been identified.

Nathanael is characterized as resolute in his devotion and piety to God.

"Nathanael was one of those privileged to speak face to face with Jesus after His resurrection (John 21:1-14). (Who Was Who in the Bible)

"sons of Zebedee"/James and John

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The sons of Zebedee were James (called the Great), and John the Evangelist.

James

TIME LINE: - 44 A.D.

Zebedee (father) = Salome (sister of Mary?)James John (younger brother)

James is the English equivalent of the Greek Jacobus, and was apparently a common name in the first century. Of the four (or five) James’ mentioned specifically in the New Testament, James, the son of Zebedee is the one mentioned in this week’s lesson.

James was the brother of John with whom he was called by Jesus to be one of the Twelve. They were Galilean fishermen, partners with Simon Peter, in the area of Capernaum, and were known as men of anger and pride. Jesus nicknamed James and John the “sons of thunder.” The two are prominent in the various lists of the Apostles. The brothers (or their mother) request special places beside Jesus at the time of the Messianic kingdom.

With Peter, they were present when Jesus raised Jairus’ daughter; they were at the transfiguration, and in the Garden of Gethsemane. They were very clearly close associates of Jesus. James, with John, played an important role in establishing the early Christian Church. We are told in Acts of James’ martyrdom by decapitation at the command of Herod Agrippa I in 44 A.D..

Due to the date of death, most scholars do not believe James (brother of John) was the author of the book of James in the Bible. Clearly, the author of the book was not a former Galilean fisherman, since it is highly unlikely that someone from that background would write such smooth Greek, with such effective use of Greco-Roman rhetorical style and the technical terminology of Hellenistic philosophy.

John

TIME LINE: 3-98 A.D.

John, an abbreviated form of the Semitic Johanan, was a common name in the century before Jesus. In the New Testament, those with this name include

John the BaptistJohn, the father of Simon PeterJohn, from the family of the high priest

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John MarkJohn, the son of Zebedee (the beloved Disciple)John, the author of the Book of Revelation

The two sources of knowledge concerning him are the New Testament and traditions. The authorship of the fourth gospel has traditionally been assigned to John the disciple, who was with Jesus at the transfiguration and during the struggle of Jesus in the Garden of Gethsemane.

John and his father and brother were fishermen, and lived in Capernaum, possibly Bethsaida [Golon Heights of Syria], on the shore of the Sea of Galilee. Although it is not certain that Salome and Mary were sisters, if it were so it would make James and John cousins of Jesus. Luke describes John and James as partners with Peter and Andrew. John, James, and Peter formed the inner circle of the disciples of Jesus. This special position seems to have caused some envy among Jesus’ other followers.

Both James and John responded to the call of Jesus after his baptism. When James and John asked Jesus to reserve for them the seats of honor on either side of him at his Messianic banquet in heaven, Jesus asked if they knew what they were asking for, and rebuked them with the admonishment that it was not his to grant.

John was present when Jesus healed the daughter of Jairus; he witnessed his transfiguration and his agony in Gethsemane; and was entrusted, with Peter, for preparation of the Passover supper. Many thought John was Jesus’ favorite disciple. On the Lake of Galilee after a fruitless night’s fishing with Peter and the others, as they bring the boat into the north shore, a voice calls, “Cast the net on the right side.” They do so and get so vast a haul of fish that they cannot even land it. At that moment “the disciple whom Jesus loved” said to Peter: “It is the Lord!”

John is mentioned twice in the Acts as accompanying Peter, and he continued to work with Peter after the ascension as the most prominent disciples both in healing and in confirming the faith of the primitive church. He is also one of the three “pillars of the Church” whom Paul met at Jerusalem.

In all likelihood, he moved to Ephesus, and was later banished to the island of Patmos, before returning to Ephesus where he died sometime after Trajan became emperor in A.D. 98.

Historically, John has been credited with five chapters of the Bible: John, I John, II John, III John, and Revelation. The book of Revelation calls itself an apocalypse or revelation, which Jesus gave, for his servants, through his angel to John, but it begins in letter form, “John to the seven churches that are in Asia, grace to you and peace, and ends like a Pauline letter with the “grace.”

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More recent researchers have reached an assessment that he did not write Revelation and that he probably didn’t write the Gospel of John either, but that it was written by someone who later became a follower of Jesus, not an eyewitness. Revelation is a rereading of Biblical tradition in the light of the death of Jesus, and though no doubt Jewish, the author is also a citizen of the Greco-Roman world and knows its myths and astrology.

"two other"/Andrew and Matthew

“The “Gospel of Peter” seems to identify them with Andrew and Levi (Matthew).” (Dummelow)

Andrew(See above)

Levi (Matthew)

AlphaeusLevi (Matthew)

One of the original apostles, the son of Alphaeus, called also Matthew. He has traditionally been identified as the author of the first (but not the oldest) Gospel in the New Testament.

Matthew was a common Jewish name after the Exile. He was a publican or tax-gatherer at Capernaum. On one occasion Jesus, coming up from the side of the lake, passed the custom-house where Matthew was seated, and said to him, "Follow me." Matthew arose and followed him, and became his disciple. He now changed his name from Levi to Matthew, possibly in grateful memory of his call. The same day on which Jesus called him he made a "great feast,” a farewell feast, to which he invited Jesus and his disciples, and probably also many of old associates. He was afterwards selected as one of the twelve. His name does not occur again in the Gospel history except in the lists of the apostles. The last notice of him is in Acts 1: 13. The time and manner of his death are unknown.

Bengtson, Carrie Whittier, “Spiritual Breakfast,” POEM, Christian Science Sentinel (12 March 1955), p. 456.

At dawn I sit with precious books at hand,Material senses hushed and clamor stilled,As hidden truths unfold at Love’s command,When thought is cleansed from mortal servitude—This is my spiritual breakfast, my true food.With singleness of heart I now partakeOf that same bread which Jesus broke

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And shared with his disciples as he spokeTo them upon the shore of Galilee.Long had they worked in unrequited toil,Hearts sorrowful and sense rebuked,Until they heard their Master’s loving words,“Cast the net on the right side…and…find,”And turned with joy to see their risen Lord.Obediently they cast, and then they foundTheir night of fruitless labor was transformedTo glad awakening, with renewed lightAnd bounteous recompense….

"A Bit of Gumption," Christian Science Monitor (24 January 1990), p. 18.

--Things happen when people use their gumption.• We all have this spiritual ability to move forward, but sometimes we need

to be prodded to use it. ---Take the disciples, for example.

• After the crucifixion, some of them had gone back to fishing.---They had fished all night and caught nothing when, the Bible tells

us, "Jesus stood on the shore."---He told them, Cast the net n the right side of the ship, and ye

shall find."---And they did.

• They responded to the spiritual meaning of their Master's words.---The result was a magnificent catch and a permanent change in

their lives.• Using a bit of gumption had enabled the disciples to stop wallowing in a

sea of misery and to align themselves instead with the power of God.

Campbell, Susan F., “Zebedee’s Part,” POEM, Christian Science Journal (December 1934), p. 458.

Salome! Had you been with me in the boatYou would not chide and moan because our boysHave gone with the Beloved from this our home.Let me, Salome, tell you how it came.The night was still—the tide was running strong,Heavy our nets—the strain reached breaking point,And while ‘twas dark we docked, and as we workedI felt as though new strength and steady joySurged through my being, so I sang a psalm—As David sang—a song to greet the morn;And thus my heart was filled with quiet calm.

The boat was soon in order, and we turned

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To dry and mend the nets. Then Jesus came—He called the boys, first John, then James, by name,And they arose, and went to follow him.I turned and gazed on Jesus standing there—He seemed to me all clothed in shining lightAs he stood in the pathway, with the nightBehind him and the dawn breaking around,His form so radiant and glad and free….

Henniker-Heaton, Peter J., "The Lamb of God," POEM, Christian Science Journal (April 1946), p. 157.

Not to the risen Lord we cling,who said to Mary, "Touch me not,"but to the eternal Christ and King,the Lamb unblemished, without spot.The risen Lord had form and faceand human tones to speak the nameof Mary, when the power and gracetransfigured from the tomb he came.

To Thomas, doubting and afraid,he gave the proof of wounds unsealed,and at Emmaus breaking breadwith those pierced hands himself revealed.And Peter, who had thrice denied,he thrice forgave with "Feed my sheep,"in that same voice that bade subsidethe storm that roused him from his sleep….

House, Susan C., “Nathanael of Galilee,” POEM, Christian Science Sentinel (1 August 1925), p. 947.

Nathanael—Thou of Galilee,In meditation wonderous sweet,Did angels come to thee,And with message so divine,That thou its import sought to know?Then when a voice said, “Come and see,”In calm obedience thou didst go.

Nathanael—Thou of Galilee,Could salutation e’er excelThe one the Master gave to thee?

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And thy thought so free from guilePierced through the veil that did becloud;And with undimmed vision clearDidst thou behold the Son of God.

Lundgren, Aimee, “’Lovest thou me,’” POEM, Christian Science Sentinel (12 January 1929), p. 389.

Simon's impetuous heart, unchastened yet,Oblivious of his intrusted charge,Could bear no more with inactivity,Could wait no longer by the darkening shoreFor the beloved Master to appear:I go a fishing!....

Dost love me, Simon? Searching question, this,Thrice spoken on that ne’er forgotten mornWhen, wearied and distressed, the seven friendsHad lifted up their eyes and seen the LordUpon Tiberias’ shore, and on his word,Let down their empty nets and gathered inTheir draft of fish, an hundred fifty-three—They having toiled all night, and nothing caught.….Forgettest thou so soon what thou hast learned?The loaves and fishes and the tribute coin?Then see, once more, how thine own needs are metWhen thou art obedient. Follow me,With chastened, humble heart. O risen Christ,When night falls on our misdirected toil,Come thou with dawn, and call to us anew,And fill our need with thy redeeming love!

Marcoux, Leslie, “Simon Called Peter,” POEM, Christian Science Journal (November 1964), p. 579.

…could it be that Peter heard,“And I, if I be lifted up…will drawAll men unto me”? Had this been the wordThat cleared his shackled thought so that he sawBeyond his human shame and empty loss—To free mankind, there had to be a cross?Perhaps this word had so dispelled the gloomOf Calvary that, facing newborn dayWith eager steps directed to the tomb,He journeyed, and there met him on his way

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Those who embraced him, crying joyously,“The Lord is risen, Peter—come and see!”No poignant words of history recordHis discipline of self on upward way;But, tempted like him, as we seek the Lord,We, the impulsive Peters of today,Find with each mounting step a heartening glow,For we, like Peter, know. O how we know!

Marcus, Henrietta, “’Thomas Called Didymus’,” Christian Science Journal (November 1913), p. 438.

--Doubt is never a good thing, for it tends to cripple action, and neither prevents us doing wrong nor aids us to perceive the right; for this reason it is a subtle enemy which should be attacked and overcome.--Through all the centuries, Thomas has come down to us as a distinct figure and, strangely enough, one which compares unfavorably with the other disciples.

• Why? Peter denied the Christ, Thomas doubted; but it does not appear that his doubt was anything more than a perception clouded at times by ignorance.--If we stop to analyze our concept of Thomas, we shall find that it is hardly a just one; indeed, he ought to be an example of unusual interest to us as a type of earnest endeavor struggling to free itself from the clouds of human belief, and our half contemptuous smile at his weakness will vanish into a more serious expression if we turn our gaze within and ascertain whether, with all our advantages, we are following the path which Thomas could perceive but dimly.--At the reappearance of Jesus, Thomas was again a mere channel for mortal ignorance rather than for sin.

SECTION VI: Paul's Raising of Eutychus (Acts 20: 9-12)

TIME LINE: 57 AD at Troas

“Paul participates in typical fashion in an assembly meeting, for he was ‘arguing’ (NRSV, ‘holding a discussion’) with them (20:7; see 17:2).” (Eerdmans Commentary)

The “first day of the week” (v.7) is Sunday, and this is “the first clear reference to the keeping of the Lord’s Day, with which may be compared I Cor 16:2. The expression ‘Lord’s Day’ first occurs Rev 1:10.” (Dummelow Commentary) The reference to the disciples "RV 'we' [indicates] the presence of St. Luke. To break bread i.e. to celebrate the Lord's Supper." (Ibid)

The New International Version of the Bible translates lights in v.8 as lamps. “The fumes given off by these oil-burning lamps help explain why Eutychus fell asleep (v.9).” (MacArthur Commentary)

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Paul

(Abbreviated-see 12.31.06 for full bio)Third Missionary Journey (54-58 AD)

"The third journey of Paul began shortly after his second journey, or around the year 55, and probably ended in 58 [AD]." (Oxford Guide to Ideas & Issues) On the third missionary journey, several brethren were associated with him in this expedition, the bearers, no doubt, of the collections made in all the churches for the poor at Jerusalem.

Visits Galatia and PhrygiaHis companions were sent on by sea, and probably the money with them,

to Troas, where they were to await Paul. He went round by way of Philippi, where Luke joined him, to Troas where the incident of Eutychus occurred, and thence to Assos [slightly SW of Troas; today Troy]. He completed his third journey by going to Miletus [SW coast of Turkey]; through Rhodes [island, S of Turkey] and Patars [S coast of Turkey], to Tyre [N coast of Israel]; and finally through Cæsarea [coastal city of Israel] to Jerusalem.

Troas Sermon“Finally, Paul reached Troas, that part of Mysia which forms the

northwestern tip of Asia Minor.” (Asimov’s Guide)

Eutychus[You’tih cuss] (Gr. “fortunate”)

“Eutychus was a boy member of the Christian congregation at Troas who, listening to a long sermon from the Apostle Paul, was overcome by sleep and fell from a second- or third-story window.” (Who’s Who in the Bible) The lattice-work of the window was open to admit the air, and the lad fell out and down to the court below. “Paul ran downstairs and hugged him, though he was taken for dead, and declared, ‘Do not be alarmed, for his life is in him.’ Paul then returned to the upper room, where he ‘broke the bread’ and talked until daybreak before leaving.” The boy revived, much to the comfort of the congregation.” (Ibid)

“The description of this assembly throws some light on the form of early Christian Eucharist. The points of particular interest include the fact that it was the first day of the week, that is, late Saturday or Sunday night, the use of many lamps either for light or ritual, the assembly in an upper dining-room or cenacle, the division between a liturgy of the Word and a liturgy of the Eucharist. The preaching of the Word in the sermon was separated from the breaking of the bread and the meal that followed, by the rescue and restoration of the boy Eutychus [Acts 20:9].” (Ibid)

Allen, Raymond Jackson, "What Is Our Attitude Toward Death?," Christian Science Journal (August 1974), p. 480.

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--One's attitude toward death is a measure of his spiritual maturity.--Two of Jesus' followers proved that the ability to overcome death was not confined to the Master.

• In the book of Acts we read of Peter restoring Dorcas to life and of Paul doing the same for Eutychus.--Our attitude toward death, accordingly, is determined by our attitude toward Life.

•In Life there is no place for death.---If we view Life as ever present and eternal, we must of necessity

think of its opposite, death, in its true aspect—as always absent and unreal.• Its claim is a false belief, neither to be feared nor welcomed.

---Understanding divine Life and our inseparability from it is leading us to mastery of death and the demonstration of immortality.

Chapin, Carol Earle, “Eutychus,” POEM, Christian Science Sentinel (18 January 1958), p. 101.

What a privilege was hisin that crowded upper room so long ago,where many lamps proclaimed a burst of lightupon an ancient world’s near-darkened thought!From his window perch, he listenedwhile one of the gifted speakers of all timewarmed to the eternal theme of Life and Love and Truth,presented by Christ Jesus, our Exemplar.What did waning night, discomfort, fatigue, or closeness weighin presence of such precious mental riches?

Yet the young man nodded, slept, and fell.But since Truth’s atmosphere embraced him still, his healing camethrough Paul’s inspired conviction that man lives in Life.

Again, today, many lights—the spiritual facts of being—blaze in a burdened world;and we can stay awake to watch them shine, to cherish their enlightenment,to share the full effulgence of God’s pure ideaswith one and all; to find, as Eutychus finally did,that man in God’s own imagecan never be mesmerized by stupor, fear, or death,but must, like a well-attended lamp,show forth Life’s steady, incandescent glow.

Rogers, Walt (London, ENG), “The Bible’s message: Abolish death,” BIBLE FORUM, Christian Science Journal (April 2004), p. 42.

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--the Bible and Science and Health by Mary Baker Eddy encourage individuals not to believe in death, but rather challenge it.

• Raising the dead was and is central to the Master’s Christian mission.---Didn't he command his followers, "Heal the sick, cleanse the

lepers, raise the dead, cast out devils"?--After Jesus’ resurrection and ascension, his followers Peter and Paul repeated these same mighty acts.

• Paul raised Eutychus, a young man who fell into a deep sleep during Paul’s “long-preaching” and plummeted down, falling to the ground from the third loft.

---Those present pronounced Eutychus dead.• Paul, however, challenged their diagnosis.

---[Eutychus’] healing seems an object lesson on the need to stay alert and awake to God’s omnipotence.

BIBLIOGRAPHY

The Bibliography is provided only in the notes of the first Sunday of each month.

*The weekly Bible Lessons are made up of selections from the King James Version of the Bible and the Christian Science textbook, Science and Health with Key to the Scriptures by Mary Baker Eddy, who discovered Christian Science.

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