BIBLE CHARACTERS MENTIONED IN THE CHRISTIAN SCIENCE …



BIBLE CHARACTERS IN THE CHRISTIAN SCIENCE BIBLE LESSON*

December 3, 2006

For

Compiled by Lt Gen C. Norman Wood, USAF (Ret), Burke, VA 22015

703-898-8818, woodcn@

SUBJECT: God the Only Cause and Creator

SECTION II: Covenant Blessings to Isaac at Gerar and Beersheba (Gen 26: 1,6,12,16,17,19-23,26-29,31)

TIME LINE: @1950 BC

"Once again the land of promise forced the beneficiaries of the covenant to move so as to escape the effects of a famine [v.1]." (MacArthur Commentary)

Isaac

[Ī’şac] (Heb. “he laughed”)

Abram (Abraham) (father) = Sarai (Sarah) (1st wife)

Isaac (2nd son of Abram) = Rebekah (cousin/wife)

Esau

Jacob

( Hagar (Sarah’s handmaiden)

Ishmael (1st son of Abram)

Isaac is the only son of Abraham and Sarah, but the second son born to Abraham. The principle stories about Isaac are found in Genesis 21-28. “Abraham was ninety-nine years old when the Lord told him that his barren wife Sarah would bear him a son.” (Who’s Who in the Old Testament) According to the account in Genesis, Abraham laughed in his heart, and Sarah was also bitterly amused because she was ninety and long past child-bearing age. The son was called Isaac (Hebrew Yitzchak) meaning ‘he laughed.’” “This partially explains why they named their son Isaac.” (Who Was Who in the Bible) When he was probably two years old a great feast was held in connection with his being weaned; he was circumcised when eight years old.

He was the longest lived of the three patriarchs. His life was not as significant as that of his father, Abraham, or his son, Jacob. The first memorable event in his life is that connected with the command of God given to Abraham to offer him up as a sacrifice on a mountain in the land of Moriah.

"Of Isaac’s maturity we learn little." (Oxford Guide to People & Places) At age 40 he married his cousin Rebekah. “She became [his] wife when God directed one of Abraham’s servants to her.” (Who Was Who in the Bible) "In Genesis 26 Isaac and Rebekah are involved in an incident with 'Abimelech king of the Philistines' (an anachronistic reference), who takes Rebekah into his harem—essentially the same incident twice reported of Abraham and Sarah." (Ibid)

After the death and burial of his father he took up his residence at Beer-lahai-roi, where his two twin sons, Esau and Jacob, were born at his age of 60, the former of whom seems to have been his favorite son. Driven by famine to Gerar, he acquired great wealth by his flocks, but was repeatedly dispossessed by the Philistines of the wells which he sunk at convenient stations. At Gerar he practiced deception as to his relation to Rebecca, imitating the conduct of his father in Egypt and in Gerar. The Philistine king rebuked him for his prevarication.

Esau, was a skilled hunter, and Jacob, Rebekah’s favorite, was a pastoralist. Rebekah tricked Isaac into blessing Jacob instead of Esau for his inheritance.

He died at Mamre [1.5 w of Hebron, Israel], "being old and full of days,” one hundred and eighty years old, and was buried in the cave of Machpelah.

King Abimelech of Gerar

[Uh bim’eh leck] (“my father a king, or father of a king”)

Abimelech was a common name of the Philistine kings, as "Pharaoh" was of the Egyptian kings. It is used by five men in the Old Testament.

Abimelech (during Abraham’s time)

Abimelech (during Isaac’s time)

Abimelech was a king of Gerar in the time of Isaac, probably the son of the preceding Abimelech. Isaac sought refuge in his territory during a famine, and there he acted a part with reference to his wife Rebekah similar to that of his father Abraham with reference to Sarah. The Abimelech of Isaac's time "warns others not to molest Rebekah or they will be put to death, suggesting he learned from the first episode." (Eerdmans Dictionary)

Isaac settled for a while in Gerer, and prospered. Abimelech desired him, however, to leave his territory, which Isaac did. Abimelech afterwards visited him when he was encamped at Beer-sheba, and expressed a desire to renew the covenant which had been entered into between their fathers.

Ahuzzath

[A huz'ath] ("possession")

Ahuzzath was a "friend," perhaps a minister or advisor, of King Abimelech of Gerar. He together with Phicol, commander of the army, accompanied their sovereign to Beersheba to make a covenant with Isaac (Gen 26:26).

The termination "-ath" reminds us of Philistine proper names, such as Gath, Goliath.

Phichol

[Fic'kol] ("strong")

Phichol was the chief captain (commander) of the army of Abimelech, king of the Philistines of Gerar in the days of both Abraham (Gen 21:22,32) and Isaac (Gen 26:26).

Bergenheim, Richard C. (CSB, Editor-in-Chief, Director, and Contributing Editor; New York, NY), "Water in the wilderness," Editorial, Christian Science Journal (March 1994), p. 40.

--Today, when we are faced with drought, or financial duress, the temptation remains to believe that the remedy is material—that is, that more matter will resolve things.

• This belief has to be overcome, and it can be.

---The true need is for grace, for a recognition of our indestructible relationship to our Father-Mother God.

• God has a covenant of love with man that cannot be broken.

---As we see this and obey its requirements, we simultaneously experience it, as did the children of Israel.

• There is not a need we have that Love cannot meet.

---Divine law requires that we seek for our remedy in God, not in matter or material circumstances.

Cook, George Shaw (CSB, Lecturer, 1st Reader, Associate Editor, Editor, and Normal Class Teacher), "'Hate no one,'" EDITORIAL, Christian Science Sentinel (27 February 1937), p. 510.

--In an article called "Love Your Enemies," Mary Baker Eddy says (Miscellaneous Writings, p.12), "Hate no one; for hatred is a plague-spot that spreads its virus and kills at last."

• This might be easily understood to mean, also, Hate nothing; for obviously it is the hatred that harms the one who indulges in it, whether the hate be entertained for a person, a thing, or a circumstance or condition.

---The object of the hatred is of secondary importance, so far as the hater is concerned.

• It is the subjective condition of hatred that, in belief, does the harm.

---Therefore, what one and all need to avoid is the error of entertaining a sense of hatred.

--The article referred to also contains the following helpful statement, showing the impersonal nature of hate or enmity (ibid, p.10): "We have no enemies. Whatever envy, hatred, revenge — the most remorseless motives that govern mortal mind — whatever these try to do, shall 'work together for good to them that love God.'"

DeWindt, Mrs. Beverly Bemis Hawks (CSB, Arcadia, CA), “The Proven Well of Supply,” Christian Science Sentinel (27 December 1969), p. 2252.

--The wells of Abraham were proven wells.

( The Philistines had stopped them with earth, but the springs were still there.

---The source was just waiting to be uncovered and used.

--Isaac, Abraham’s son, was forced to leave the land of King Abimelech because he manifested such abundance in so short a time that the people envied him.

( Then Isaac sent his men to dig out one of Abraham’s wells so that he might settle there.

--When strife ensued between Isaac’s herdsmen and others who claimed the water was theirs, Isaac moved on and redug another of Abraham’s wells, and still another, until finally there was no quarrel.

( Then Isaac and his men established themselves there and were fruitful.

Haley, Cornelia Joyce, "To Reap Fruit a Hundredfold," Christian Science Sentinel (22 November 1969), p. 2031.

--A field that brought forth a hundredfold!

• Here is an image of abundant fruitage, of a great field with grain grown high and bursting in the ear, grain that would sell at such a price the tiller of the soil would rejoice in the reward of his labor.

--Fear of the future hides the ever-presence of good.

--The riches of this world destroy our fruitage if they promote ostentation, pride, or false desire.

• Any form of wanting something material for selfish satisfaction detracts from our desire for spiritual riches.

--When we seek spiritual understanding, we open the door to abundance, because we are gaining infinite, divine ideas.

--Each of us may till the soil of his own consciousness with the tools of inspiration—spiritual cares, riches, and pleasures.

Leishman, Thomas L, “Isaac: A Link in Patriarchal History,” THE CONTINUITY OF THE BIBLE, Christian Science Journal (November 1963), p. 596.

--In Isaac, a child of promise, the long-awaited heir of his great father, Abraham, one might expect to find a character of outstanding import in the steady development of the Hebrew people toward a higher concept of Deity; but, actually, relatively little is recorded concerning him.

--For twenty years the faith of both Abraham and Isaac in the continuity of Abraham’s line continued to be tested, for Rebekah proved to be childless until eventually, when her husband was sixty, she became, in response to his prayers, the mother of twin sons.

• The promise repeatedly given to Abraham was soon directly renewed to Isaac (see Gen 26: 3-5), confirming his acceptance by the Lord.

---Then “the Lord blessed him. And the man waxed

great, and went forward, and grew until he became very great” (Gen 26: 12,13)

Selover, John J., "Feeding the World's Famine," EDITORIAL, Christian Science Sentinel (15 February 1958), p. 284.

--The Bible speaks of periodic famines which plagued the people.

• These famines were sometimes considered to be God's method of punishing national sins.

---It is not correct to assume that sin is the only cause for want and woe.

--Christian Science teaches that fear and ignorance also may be the sources of discord and depression.

• But whatever may seem to be the origin of inharmony or lack, Christian Science, with its comforting message of Truth, points out that these errors can be overcome through one's understanding of and obedience to God's perfect law of harmony and abundance.

--From Biblical precedent, we know that God does not afflict; He does not cause the good to suffer.

SECTION III: The Annunciation to Zechariah and the Conception and Birth of John the Baptist (Luke 1: 5-9,11-14,57,67-69,76-79)

TIME LINE: @4 BC in Jerusalem

"Luke is very exact in giving precise historical and chronological information. This is seen in these words ["In the days of Herod, the king"], as well as other references to major historical persons, events and dates as in 2:1-3; 3:1-2,19,and 23. This Herod, known as Herod the Great, was a descendant of Esau (cf. Gen 27:39-40)." (King James Commentary)

Zacharias/Zechariah

[Zack ah rye’us] (“the Lord has remembered”)

Zacharias = Elisabeth

John (the Baptist)

Zacharias was the father of John the Baptist. According to Luke, he was a priest from the line of priests associated with Abia (or Abijah). Abia was the eighth of the twenty-four courses into which the priests had been originally divided by David (I Chron 23:1-19). He was married to Elisabeth, “one of the daughters of Aaron,” "meaning she also was of priestly descent." (Who Was Who in the Bible) Described as righteous before the law, the couple was childless and “advanced in years.”

“An angel appeared to Zechariah, announcing that his long desire for a son would be fulfilled and the son’s name was to be called John. Asking for a sign, Zechariah was struck dumb. It was not until after John’s birth that Zechariah, filled with the Holy Spirit, was again able to speak, blessing God and prophesying the fulfillment of Israel’s hope for the Messiah.” (HarperCollins)

Elisabeth

[Ē liz’uh buth] (“God is my oath”)

Aaron

(

Father = Mother

Elisabeth = Zacharias

John (the Baptist)

Father’s brother

Mary (cousin)

Jesus

"Elisabeth is the first woman we meet in Luke's Gospel." (Women in the NT) She was the wife of the priest Zacharias, the mother of John the Baptist, and of the priestly line of Aaron. Zacharias and Elisabeth had no children because she was barren. Her long period of barrenness connects her with earlier women in Israel such as Sarah (Genesis) and Hannah (I Samuel), who gave birth to children who would be important for new eras in Israel’s history. In her old age, she conceived a child who was to be the forerunner of the Messiah.

When her cousin Mary visited her, Elisabeth was six months pregnant and felt the child move as if to welcome the child whom Mary was carrying. Elisabeth recognized the significance of this action and acknowledged the Messiah before he had been born.

"an angel of the Lord"/Gabriel

Gabriel is one of the most prominent [of the seven] archangels in the post-exilic Jewish literature and in Christian texts, especially extra-canonical literature.” (HarperCollins Dictionary) He is “the messenger of divine comfort, Gabriel is accorded a place in Jewish theology second only to Michael.” (Who’s Who in the New Testament) “He “appears only in Dan 8:15-26 and 9:21-27, and in the NT, only in Luke 1:11-20,26-38.” (HarperCollins Dictionary)

The “champion of God” was used as a proper name to designate the angel who was sent to Daniel to explain the vision of the ram and the he-goat, and to communicate the prediction of the seventy weeks.

"In Luke's birth narrative Gabriel appears again in a revelatory role, announcing to Zachariah and Mary the fulfillment of eschatological hopes in the births of John, the Elijah-like forerunner of the Lord (Luke 1:11-20), and Jesus, the messianic king from the line of David (vv.26-38)." (Eerdmans Dictionary) He describes himself in the words, "I am Gabriel, who stand in the presence of God" (Luke 1: 19).

John (the Baptist)

John the Baptist was the cousin and "forerunner of Jesus; a moral reformer, and preacher of Messianic hope." (Who Was Who in the Bible) He is “an important figure in each of the four New Testament Gospels." (HarperCollins Dictionary) "Luke adds that both John and Jesus were announced, set apart, and named by the angel Gabriel even before their birth." (Who Was Who in the Bible) John is identified with the beginning of Jesus’ ministry. “Reference to John is the first point of convergence among the canonical Gospels, all of which gave a somewhat similar account of his person, preaching, and activity, though varying in detail.” (HarperCollins Dictionary)

"According to Luke, Elisabeth and Mary, the mothers of John and Jesus, were either blood relatives or close kinswomen. As is true of Jesus, practically nothing is known of John’s boyhood. The silence of his early years was broken by his loud call to repentance shortly before Jesus began his ministry. Matthew reports that John preached in the wilderness of Judea [central Israel]; he also probably preached at Perea [West of Amman, Jordan], east of the Jordan River which was in the jurisdiction of Herod Antipas, who arrested and imprisoned him in the fortress of Machaerus [in Palestine] on the lonely hills east of the Dead Sea, and had him executed at the whim of his daughter.

If John was born of priestly parentage, he must have abandoned the priesthood and taken up an ascetic mode of life in the Judean wilderness, where he subsisted on locusts and wild honey. In the prophetic tradition he appeared out of the wilderness, heralding the coming of the Messiah and proclaiming the baptism of repentance for the forgiveness of sins. He felt called to take on Elijah’s mantle. Not only did he dress like Elijah, but he also understood his ministry to be one of reform and preparation.

John’s baptism was a washing, symbolizing moral regeneration, administered to each candidate only once. He had a burning awareness of one who was to come after him.

John was a forerunner of Jesus, not only in his ministry and message, but also in his death. In early Christianity, the return of Elijah was applied to John the Baptist: “Elias verily cometh first, and restoreth all things” (Mark 9:12).

Early tradition has always represented the place where Jesus was baptized by his cousin John as being the spot shown today: the ford at Hajlah. “At the River Jordan, he recognized Jesus as the Messiah, baptized him, and pointed him out to his own disciples as ‘the lamb of God.’” (Who’s Who in the New Testament) The story of John the Baptist is the drama of a young man aware of his own mission and greatness, yet willing to step aside and act as a signpost to one even greater than himself. It seems that John lived for some time beyond Jordan, perhaps to avoid the authorities of Judea and Jerusalem, perhaps because of the regular and clean flow of the Wadi el-Kharrar from the east into Jordan.

“Matthew and Mark tell the story of John’s imprisonment and death retrospectively, as though they occurred before the public ministry of Jesus.” (Who’s Who in the New Testament) However, Matthew 11 seems to contradict that timing. While in prison, John seems to have grown disillusioned by his own failure and the developing failure he sensed in Jesus’ mission. Perplexed and impatient at Jesus’ method of developing his work, and perhaps feeling that he was forgotten while others were helped, he sent two of his disciples to ask “Art thou he that should come, or do we look for another?” (Matt 11: 3). “His question may have indicated his doubt, but more likely his hope that he was to have a successor and that he had not been a failure after all.” (Ibid)

“…some of the Jews thought that the destruction of Herod’s army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist; for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism….” (Josephus)

“Mark preserves the tradition that some believed Jesus was John the Baptist raised from the dead (Mark 6:14; 8:28)….” (Interpreters Dictionary)

Dell, Joy, “A lesson from Zacharias,” Christian Science Sentinel (12 November 1978), p. 1961.

--Zacharias was a priest in the temple at Jerusalem.

• He and his wife Elisabeth were good people, who wanted to live by divine direction.

---But they had one disappointment.

• They were well along in years and had no child.

--While Zacharias was performing his priestly duties one day, and the multitude outside were praying, a spiritual intuition dawned on him, which had never occurred to him before.

• This intuition was so real and substantial to Zacharias that we read, “there appeared unto him an angel of the Lord standing on the right side of the altar of incense.” (Luke 1:11)

--The divine message included the promise that Zacharias and Elisabeth, in spite of all material laws to the contrary, would have the child for which they had prayed.

• The child would be a son, and they were to call the boy John.

---Many would rejoice at his birth, for he was to be the forerunner of the coming Messiah.

Duckett, Evelyn M.S., “Gabriel and Michael,” Christian Science Journal (May 1994), p. 9.

--Christian Science presents the concept that angels stand for inspirational thoughts from God rather than fanciful winged creatures.

( But this explanation of Biblical symbols takes nothing from the function of bringing reassurance and strength in times of need.

--In Science and Health Mrs. Eddy, the Discoverer and Founder of Christian Science, has this to say of angels: “The Old Testament assigns to the angels, God's divine messages, different offices. Michael's characteristic is spiritual strength. He leads the hosts of heaven against the power of sin, Satan, and fights the holy wars. (S&H 566: 29-1)

--And of Gabriel she goes on to say: "Gabriel has the more quiet task of imparting a sense of the ever-presence of ministering Love. These angels deliver us from the depths. Truth and Love come nearer in the hour of woe, when strong faith or spiritual strength wrestles and prevails through the understanding of God. The Gabriel of His presence has no contests." (S&H 567: 1-7)

--Our part is to respond to these divine promptings and turn expectantly to God, divine Love, to show us how best to think, what best to do, and how best to do it.

“Elisabeth: A longing for motherhood fulfilled,” BIBLE FORUM: Profile, Christian Science Journal (December 2003), p. 42.

--It must have been pretty discouraging.

• Elisabeth and her husband, Zacharias, had wanted for years to have a child.

---Even though they’d both served God faithfully, “walking in all the commandments and ordinances of the Lord blameless,” still, no children came. (Luke 1:6)

---And it was beginning to look like they never would.

--At a time when people depended on having children to care for them in their old age, this would have been particularly disturbing.

• Zacharias and Elisabeth may have even wondered if they’d done something wrong.

--But they hadn’t.

• One day, an angel appeared to Zacharias and told him that the couple’s prayers had been heard.

---Elisabeth would have a son.

• And not just any son.

---This child would have a special purpose: to turn many of the Israelite people to God, to "make ready a people prepared for the Lord." (Luke 1:17)

Gerber, Russ (CSB, Associate Editor, and Managing Editor; San Luis Ibispo, CA), "Prayer that is heard and answered," EDITORIAL, Christian Science Journal (March 1993), p. 40.

--Throughout the Bible we find that receptivity and obedience to God are essential elements of effective prayer.

• Our communion with God helps us discern and yield to the spiritual reality of existence, to the eternal truth of man as God's perfect offspring, safe in His care.

---God's government isn't changed by our prayer, rather, genuine prayer conforms us to His will.

• "God is not influenced by man," writes Mrs. Eddy in the Christian Science textbook, Science and Health [p.7].

---She continues, "The "divine ear" is not an auditory nerve. It is the all-hearing and all-knowing Mind, to whom each need of man is always known and by whom it will be supplied."

--So, we don't have to fear that our needs might be unknown or overlooked by Deity.

• God's care of His creation is perfect and eternal; and we should approach communion with Him as expectant listeners and willing participants, and in compliance with Christ Jesus' precept, "Thy will be done…." (Matt 6:10)

Kadick, Patricia (Staff Editor), "Elisabeth's story," Christian Science Sentinel (19 December 2005), P. 12.

--Oh, what a day that was!

• My dear Zacharias had been in the temple-he was a priest, you know, of the tribe that began with Aaron, Moses' brother, and that night he looked all lit up from the inside, as if he might burst open.

---With joy.

---With pride.

--But he could not speak a word.

--You see, the angel Gabriel had startled him in the temple, and I think frightened him a little.

• Particularly when Gabriel said we'd have a son.

---You see, I and Zacharias, had long ago given up hope of having a child.

• And the idea that now we'd have a son was, I think, a bit more than Zacharias could fathom.

Kendall, Julia D., "Fear Not," POEM, Christian Science Journal (July 1944), p. 401.

To one in doubt there came one day these questions:

Why are my prayers unanswered for so long?

Why is my heart so hurt by life's dark shadows,

Not cheered and lifted by some God-sent song

Of joy—of Life—of Love's eternal presence?

Why does God send to me such deep despair

That all the way of life seems dark and empty—

No sun, no moon, nor star of night so fair?

And then this answer came with sweet compassion:

"God does not hurt the children of His love,

God does not send to you great tribulation,

But comforts you, and bids you rise above

All mortal sense, and fear and pain and sorrow.

They are but phantoms of your troubled dreams.

O child of God, these errors round you thronging

Are mists—to be dispelled by Truth' clear beams."….

Krishnaswami, Don, "Bringing a spiritual perspective to the birth of a child," Christian Science Journal (August 1994), p. 25.

--My wife and I wanted a baby very much.

• Then one day it occurred to me that I had never really prayed about this.

---One of the most meaningful events in human life certainly warranted prayer!

• All it took to get me down to work, and to bring to my thought the necessary spiritual perspective, was the realization of this need for prayer.

--Whether one is expecting a child, already has children, or is hoping to have a child, turning to prayer to understand more of God, divine Life, and more of God's creation, has a transforming effect.

• A desire to see a shift in our consciousness from a material sense of creation to the spiritual sense gives us the highest motivation for our prayers.

Leishman, Thomas L, “John the Baptist and His Mission,” THE CONTINUITY OF THE BIBLE, Christian Science Journal (August 1971), p. 425.

--In view of the significance of John the Baptist, the average reader of the New Testament shows relatively little knowledge of his work.

• We may well search the Gospels for a better understanding of this young man, who held a unique position in the unfoldment of the career of Christ Jesus, the Founder of Christianity.

--What can be learned about the education and early training of the Baptist?

• …both sides of the family were of strictly priestly stock, and if his village had a synagogue, John probably spent his early school days there.

---Or perhaps he went to school in Jerusalem itself.

• In either case, he must have become thoroughly familiar with the Scriptures, the basic curriculum for any young Jewish boy.

SECTION IV: The Healing of the Bleeding Woman (Mark 5: 25-34)

"a certain woman, which had an issue of blood"

TIME LINE: Near the end of the 2nd year of Jesus’ ministry: The Year of Popularity

PARALLEL GOSPELS: Matt 9: 20-22; Luke 8: 43-48

“On the way to the house of Jairus a woman suffering from a hemorrhage touches Jesus’ clothing hoping to be healed” (Eerdman’s Commentary). Within the story of Jairus, “however, Luke, as Matthew and Mark, inserts the episode of the healing of the women with a [hemorrhage]. Lev 15: 25-30 tells how such a tribulation was not merely a physical misfortune, but that it virtually excluded her from her place within the people of God.” (Oxford Commentary) "Judaism, as well as the other ancient Near East cultures, considered a menstruant woman taboo." (Women in the NT) Remember that Mark was written first, and this is a Markan technique used previously.

The healing of the woman with the issue (hemorrhage) is an example of the way in which Jesus accepted imperfect faith in order to render it perfect. Luke abbreviates Marks’ account. For one thing he fails to say that the woman had “spent all that she had” on “many physicians” and that she “was no better but rather grew worse.” He also “omits the hemorrhaging woman’s interior dialogue (‘If I touch even his garments….’) in Mark and adds Jesus ‘perceiving in himself that power had gone out of him,’ heightening the narrative emphasis on Jesus’ prophetic knowledge.” (Eerdmans Commentary)

The woman was superstitious. She thought that a kind of magical virtue resided in Jesus’ body, ready to flow out to heal without any act of will on his part, or any act of faith on hers. All that she had to do was to touch, and in doing so she was careful to touch that portion of his garment which to a Jew was holiest--the tassel, which every Jew was required to wear on the four corners of his cloak to remind him of Jehovah’s commands—a reminder of Israel’s obligation to the law. But since there was real faith mingled with her superstition, Jesus allowed her to be healed, only calling her back afterwards to make her faith perfect.

By saying “Who touched me?” and insisting on a full confession, he made it clear to the woman and to others that he had healed her by his own deliberate act, and was fully aware of all the circumstances of the case.

"A Healing Response," Christian Science Monitor (17 July 1997), p. 17.

--I remembered the mental call for help Christ Jesus felt when someone reached out to touch him and was healed.

• Mark's Gospel says, " And a certain woman, which had an issue of blood twelve years, and had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse, when she had heard of Jesus, came in the press behind, and touched his garment. For she said, if I may touch but his clothes, I shall be whole. And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague." (5:25-29)

---Jesus had felt her touch, even though a crowd pressed around him.

---His spiritual intuition recognized her faith that she would be healed.

--Referring to Jesus and the healing quoted above from the Bible, the founder of this newspaper wrote, "His quick apprehension of this mental call illustrated his spirituality." [S&H 86]

• Jesus didn't just nod his head in sympathy and put his arm around a sufferer.

---He did more; he healed sorrows and restored health and life.

--God gives us the ability to love and help one another.

• Through this ability we are capable of answering any call with a healing response.

Kendall, Mildred, "The Garment's Hem," POEM, Christian Science Sentinel (27 December 1952), p. 2284.

I touched the garment's hem today,

and prayed that God's own hand would lead me

to the highest height…

(He showed me little things to do:

Affection's way, and laughter in the house;

Compassion's tender touch,

And malice turned aside.)

I prayed that I might see a greater height

God led the way…

(The sword of Spirit smote

The suffering sense of one in pain,

And hallowed was the joy

Of sweet release.)

Yet higher was my prayer…

(Thou dearly loved of God, these tears

Are harbingers of joy; the stumbling block removed.

See how His glory shines above, below, around,

And wraps you tenderly in light.)….

SECTION V: Stilling the Storm (Mark 4: 1, 36-39)

TIME LINE: 2nd year of Jesus’ ministry, The Year of Popularity

PARALLEL GOSPELS: Matt 8: 24-27; Luke 8: 23-25

This story occurs in Matthew, Mark, and Luke. “Mark and Luke both place the incident after the series of parables which Matthew records in chapter 13. This is at once one of the best-attested miracles, and one of the most incomprehensible to those who desire to limit [Jesus’] miracles to those of healing. It is perhaps possible to regard the cessation of the storm as a fortunate coincidence, but it is certain that Jesus [himself] did not take this view of it." (Dummelow Commentary)

In v.39 "it is a pathetic kind of rationalization to explain Jesus' command Peace! Be still! as originally directed to the disciples rather than the wind." (Interpreter's One-volume Commentary) "By stilling the storm [Jesus] showed that, behind the inexorable and awful manifestation of nature, storm, pestilence, volcanic eruptions, and sudden death, which seemed to treat man’s sufferings with indifference, there is the loving hand of divine providence. In the last resort nature is subject to God’s holy and glorious will.” (Dummelow)

"they [the disciples] took him…in the ship"

The disciples were from the lower ranks of life, simple and uneducated; some of them were related to Jesus according to the flesh; some had previously been disciples of John the Baptist. Jesus chose them early in his public career. As the messianic proclaimer of the reign of God, Jesus gathered about himself a special circle of twelve disciples, clearly a symbolic representation of the twelve tribes (Matt 19:28) They seem to have been all on an equality, both during and after the ministry of Jesus on earth. Early in Jesus’ ministry he sent them out two and two to preach repentance and to perform miracles in his name. They accompanied him in his journey, saw his wonderful works, heard his discourses addressed to the people, and made inquiries of him on religious matters. They recognized him as the Christ, and described to him supernatural power but in the recognition of the spiritual teaching and mission of Christ they made very low progress, held back as they were by weakness of apprehension and by natural prejudices.

Chapin, Mary Jane, "The Mighty Works: Overcoming a storm…," EXPERIENCING THE GOSPEL OF MARK, Part Seven (Mark 4: 35-41), Christian Science Journal (January 1998), p. 10.

--In the evening after a long day of teaching, Jesus said to the disciples, Let us pass over unto the other side…in the ship….And there arose a great storm of wind, and the waves beat into the ship, so that it was now full.

• Although such storms are common on the Sea of Galilee, these seasoned fishermen thought they were about to be swamped.

--Jesus, meanwhile, seemed unaware of the danger, being in the hinder part of the ship, asleep on a pillow.

• With his confident trust in God's care and in the experience of the fishermen, his peaceful sleep presents a striking contrast to the raging storm and the disciples' fearfulness.

---Terror-stricken, they woke Jesus by shouting, Master, carest thou not that we perish?

• Their harsh words reflect panic and despair.

---It's not clear whether they expected him to do something about their dire situation.

---But this trip had been his idea, and he certainly could help them pray.

"Staying steady on a wild ride," Christian Science Monitor (22 March 2001), p. 23.

--Consider the New Testament episode of Jesus and his disciples as they crossed a large lake by boat.

• A sudden storm came up that battered their vessel with waves, filled it, and nearly sent them all plunging to seabed depths.

--There's so much to ponder in this story.

• Perhaps most compelling is what Jesus must have been knowing that kept him so utterly calm and capable of calming his disciple's fears, calming even the surrounding environment.

---Wasn't it his unsinkable conviction that God—who is ever-present divine Love—is in complete control of His own creation?

---And that because of His all-encompassing power, nothing ever spins out of divine control.

BIBLIOGRAPHY

Bible Translations

King James Version (KJV). Oxford University Press: Oxford, UK, 1611 (1955 ed.)

Metzger, Bruce M. and Roland E. Murphy (eds.), The New Oxford Annotated Bible (NRSV). Oxford University Press: New York, NY, 1991.

Moffatt, James, A New Translation of the Bible. Harper & Brothers Publishers: New York, NY, 1922 (1954 ed.)

New English Bible, The (NEB). Oxford University Press: New York, NY, 1961 (1972 ed.).

New International Version (NIV): Student Bible. Zondervan: Grand Rapids, MI, 1986 (2002 ed.).

Schuller, Robert H. (ex.ed.), Possibility Thinkers Bible: The New King James Version (NKJV). Thomas Nelson Publishers: Nashville, TN, 1984.

Thompson, Frank Charles (ed.), The New Chain-Reference Bible (KJV). B.B. Kirkbride Bible Co: Indianapolis, IN, 1964.

Today’s Parallel Bible (KJV, NIV, NASB, NLT). Zondervan: Grand Rapids, MI, 2000.

Bible Paraphrased Interpretations

Peterson, Eugene H., The Message. NavPress: Colorado Springs, CO, 1993 (2002 ed.)

Phillips, J.B., The New Testament in Modern English. Macmillan Publishing Co.: New York, NY, 1972.

Commentaries

Barton, John and John Muddiman (ed.), The Oxford Bible Commentary. Oxford University Press: Oxford, UK, 2001.

Black, Matthew and H.H. Rowley (eds.), Peake’s Commentary on the Bible.

Van Nostrand Reinhold (UK) Co., Ltd: London, ENG, 1962.

Buttrick, George Arthur (comm.ed., et al), The Interpreter’s Bible. Abingdon Press: New York, NY, 1953.

Dobson, Edward G. (cont. et al), King James Bible Commentary. Thomas Nelson Publishers: Nashville, TN, 1999.

Dummelow, The Rev J.R. (ed.), A Commentary on the Holy Bible. MacMillan Publishing Co., Inc: New York, NY, 1975.

Dunn, James D.G. (gen.ed.), Eerdmans Commentary on the Bible. William B. Eerdmans Publishing Co.: Grand Rapids, MI, 2003.

Eiselen, Frederick C. (ed.), The Abingdon Bible Commentary. Abingdon Press: New York, NY, 1929.

Henry, Matthew, Commentary on the Holy Bible (in six volumes), 1706.

Reprinted by MacDonald Publishing Co.: McLean, VA.

Landis, Benson Y., An Outline of the Bible Book by Book. Barnes & Noble Books: New York, NY, 1963.

Laymon, Charles M. (ed.), The Interpreter’s One-volume Commentary on the Bible. Abingdon Press: Nashville, TN, 1971.

MacArthur, John, The MacArthur Bible Commentary. Thomas Nelson Publishers: Nashville, TN, 2005.

Mays, James L. (gen ed.), HarperCollins Bible Commentary. Harper: San Francisco, CA, 2000.

McKenna, Megan, On Your Mark. Orbis Books: Maryknoll, NY, 2006.

Newsom, Carol A. and Sharon H. Ringe (eds.), Women’s Bible Commentary. Westminster John Knox Press: Louisville, KY, 1998.

Weiser, Artur, The Psalms. Westminster Press: Philadelphia, PA, 1962.

Whiston, William (tr.), Josephus: The Complete Works. Thomas Nelson Publishers: Nashville, TN, 1998 (reprinted).

Dictionaries

Achtemeier, Paul J. (ed.), The HarperCollins Bible Dictionary. Harper: San Francisco, 1996.

Butler, Trent C., Ph.D. (gen.ed.), Holmon Bible Dictionary. Holman Bible Publishers: Nashville, TN, 1991.

Buttrick, George Arthur (ed.), The Interpreter's Dictionary of the Bible (in four volumes). Abingdon Press: Nashville, TN, 1962.

Comay, Joan, Who’s Who in the Bible: The Old Testament. Bonanza Books: New York, NY, 1980.

Gehman, Henry Snyder (ed.), The New Westminster Dictionary of the Bible. The Westminster Press: Philadelphia, PA, 1970.

Jacobus, Melancthon, D.D,, et.al (eds.), Funk and Wagnalls New Standrad Bible Dictionary. Funk and Wagnalls Co.: New York, NY, 1936 (Third Revised Ed.)

Metzger, Bruce and Michael D. Coogan (eds.), The Oxford Guide to Ideas & Issues of the Bible. Oxford University Press: New York, NY, 2001.

__________, The Oxford Guide to People & Places of the Bible. Oxford University Press: New York, NY, 2001.

Meyers, Carol (gen.ed.), Women in Scripture. William B. Eerdmans Publishing Co.: Grand Rapids, MI, 2001.

Peloubet, F.N., Peloubet’s Bible Dictionary. The John C. Winston Co: Philadelphia, PA, 1947.

Smith, William, LLD, A Dictionary of the Bible. Reprinted by Nelson Reference & Electronic: Nashville, TN, 1893 (1986 ed.).

Who Was Who in the Bible. Thomas Nelson: Nashville, TN, 1999.



, Baker’s Evangelical Dictionary.

, Easton’s Bible Dictionary.

Handbooks

Blair, Edward P., Abingdon Bible Handbook. Abingdon Press: Nashville, TN, 1975.

Bowker, John (ed.), The Complete Bible Handbook. DK Publishing, Inc: London, UK, 1998.

Halley, Henry H., Halley’s Bible Handbook. Zondervan Publishing House: Grand Rapid, MI, 1927 (1965 ed.)

Unger, Merrill F., Unger’s Bible Handbook. Moody Press: Chicago, IL, 1967.

Atlases, Maps, and Geography

DeVries, LaMoine F., Cities of the Biblical World. Hendrickson Publishers: Peabody, MA, 1997 (2nd Printing Aug 1998).

Frank, Harry Thomas (ed.), Atlas of the Bible Lands. Hammond Inc.: Maplewood, NJ, 1990.

Nelson’s Complete Book of Maps & Charts. Thomas Nelson Publishers: Nashville, TV, 1996.

Then and Now Bible Map Book. Rose Publishing: Torrance, CA, 1997.

Webster’s Geographical Dictionary. G. & C. Merriam co.: Springfield, MA, 1949 (1963 ed.).

Time Lines

Bible Time-Line. Christian Science Publishing Society: Boston, MA, 1993.

Bible Time Line. Rose Publishing Inc.: Torrance, CA, 2001.

Miscellaneous

Asimov, Isaac, Asimov’s Guide to the Bible: Two Volumes in One. Wings Books: New York, NY, 1969.

Beebe, Mary Jo; Olene E. Carroll, and Nancy H. Fischer, Jesus’ Healings, Part 3. General Publications Bible Products, CSPS: Boston, MA, 2002.

Bible Through the Ages, The. The Reader’s Digest Association, Inc.: Pleasantville, NY, 1996.

Brownrigg, Ronald, Who’s Who in the Bible. The New Testament. Bonanza Books: New York, NY, 1980.

Crossan, John Dominic, The Birth of Christianity. HarperCollins Publishing: San Francisco, CA, 1998.

Deem, Edith, All of the Women of the Bible. HarperCollins: San Francisco, CA, 1955.

Feiler, Bruce, Abraham: A Journey to the Heart of Three Faiths. William Morrow (HarperCollins Publishers Inc): New York, NY, 2002.

Getty-Sullivan, Mary Ann, Women in the New Testament. The Liturgical Press: Collegeville, MN, 2001.

Haag, Herbert and Dorothee Soelle et.al., Great Couples of the Bible. Fortress Press: Minneapolis, MN, 2004 (English Translation, 2006)

Kee, Howard Clark, et al, The Cambridge Companion to the Bible. Cambridge University Press: Cambridge, UK, 1997.

Keller, Werner, The Bible as History. William Morrow and Co.: New York, NY, 1964 (revised).

Kirsch, Jonathan, The Harlot by the Side of the Road: Forbidden Tales of the Bible. Ballantine Books: New York, NY, 1997.

Lockyer, Herbert, All the Women of the Bible. Zondervan: Grand Rapids, MI, 1967.

Miller, Madeleine S. and J. Lane, Harper’s Encyclopedia of Bible Life. Harper & Row Publishers: San Francisco, CA, 1978.

Mysteries of the Bible. The Reader’s Digest Association, Inc.: Pleasantville, NY, 1988.

Smith, Wilbur M., D.D. (ed.), Peloubet’s Select Notes on the International Sunday School Lessons. W.A. Wilde Co.: Boston, MA, 1943.

Snipes, Joan Koelle, Bible Study for Children. Bible Teaching Press: Shepherdstown, WV, 1999.

Tosto, Peter (ed.), Found Volumes, Version 2002 (software). : Marietta, GA, 2002.

Trench, R.C., Notes on the Parables of Our Lord. Baker Book House: Grand Rapids, MI, 1948.

Zondervan Bible Study Library 5.0., Family Edition (software). Zondervan: Grand Rapids, MI, 2003.

*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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