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Weekly Bible Study Resources

Bible Characters for Your Weekly Bible Study

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

For week of April 2 - 8, 2007

Gilmore, Albert F. (CSB, Editor; President; CSPS Trustee; and Lecturer), "Easter," Christian Science Journal (April 1928), p. 32.

--On page 180 of "Miscellaneous Writings" Mrs. Eddy writes, "I love the Easter service: it speaks to me of Life, and not of death."

• And she adds the significant admonition, "Let us do our work; then we shall have part in his [Jesus'] resurrection."

---To determine what the work is that our Leader enjoins her students to do that they, too, may have part in the resurrection, is a most important problem, to which every earnest Christian Scientist is striving to find the solution.

• As voluntary disciples of the Nazarene, we must strive to emulate his example in every particular.

--Christian Science has revolutionized the meaning of resurrection, as it has so many other teachings of the Scriptures, by restoring them to their original meanings, the meanings they had before scholasticism entered to confuse and weaken Biblical authority.

Healing of the Lame Man on the Sabbath, and Jesus as the Son of God (John 5: 1-20)

TIME LINE: The Year of Popularity and Fundamental Principles (Jesus’ 2nd year of ministry) in Jerusalem, March, 28 AD

"man…which had an infirmity"

“The scene shifts back again to Jerusalem (5:1), and we enter a new period of Jesus’ ministry." (Eerdmans Bible Commentary)

“John repeatedly tied his narrative to various Jewish feasts (2:13, Passover; 6:4, Passover; 7:2, Tabernacles; 10:22 Hanukkah or Feast of Dedication; and 11:5, Passover), but this reference is the only instance when he did not identify the particular feast occurring at the time.” (MacArthur Commentary) . However, Dummelow calls it “the Feast of Purim, which occurs in March (Adar 14,15), about a month before the Passover.” "The reader later discovers that the focus of the whole passage lies on the Sabbath rather than on any particular feast” (Eerdmans Bible Commentary)

In v.2 the reference to the sheep market is "most likely…to the gate [rather than a market] identified in Nehemiah 3:1,32; 12:39. It was a small opening in the north wall of the city, just west of the northeast corner." (MacArthur Bible Commentary)

“This miracle may be regarded as a parable illustrating the deadly effects of sin, and the power of the Saviour to deal with the most hopeless cases. This poor man in his youth had shattered his nervous system by a life of sensual indulgence (v. 14) and had lain for thirty-eight years a hopeless paralytic (v. 5). This being an extreme case, the usual order of Christ’s miracles is reversed. Instead of being wrought as a reward of faith (see v. 13), the miracle is wrought to produce faith. The man was too much broken down in mind and body to believe, until some signal mercy had been vouchsafed to him. The mercy was vouchsafed, and repentance and faith followed (v. 14).” (Dummelow)

The verb persecute "(Gr diōkō)" in v.16 "refers to continued hostile activity even to the point of death (sought to slay him)." (King James Bible Commentary)

Jews

“Jew” is the name derived from the patriarch Judah, at first given to one belonging to the tribe of Judah or to the southern kingdom of Judah (II Kings 16:6; 25:25; Jeremiah 32:12; 38:19; 40:11; 41:3), in contradistinction from those belonging to the kingdom of the ten tribes, who were called Israelites. The history of the Jewish nation is interwoven with the history of Palestine and with the narratives of the lives of their rulers and chief men.

“As a consequence of the exile of many members of the upper classes of Judah by the Babylonians in 597 and 587/586 [BC], many Jews were forcibly settled in Mesopotamia.” (Oxford Guide to People & Places) During the Captivity, and after the Restoration, the name Jew was extended to all the Hebrew nation without distinction (Esther 3:6,10; Daniel 3:8,12; Ezra 4:12; 5:1,5).

Originally this people were called Hebrews (Genesis 39:14; 40:15; Exodus 2:7; 3:18; 5:3; 1 Samuel 4:6,9, etc.), but after the Exile this name fell into disuse. But Paul was styled a Hebrew (II Corinthians 11:22; Phil 3:5).

“In the NT,…(‘Jew’) is used in contrast to ‘Gentiles’ (John 2:6; Acts 14:1), to ‘Samaritans’ (John 4:9), and to ‘proselytes’ (Acts 2:10; cf. John 4:22).” (Interpreters Dictionary) "In the New Testament 'Jew' can designate both Jesus and many of his followers, as well as some of his adversaries." (Oxford Guide to People & Places) The Jewish parties in the New Testament are: Pharisees, Sadducees, Zealots, Herodians, and the Essenes.

There are three names used in the New Testament to designate this people,

• Jews, as regards their nationality, to distinguish them from Gentiles.

• Hebrews, with regard to their language and education, to distinguish them from Hellenists, i.e., Jews who spoke the Greek language.

• Israelites, as respects their sacred privileges as the chosen people of God. "To other

races we owe the splendid inheritance of modern civilization and secular culture; but the religious education of mankind has been the gift of the Jew alone."

"Getting things done," Christian Science Monitor (10 March 1988), p. 21.

--Christ Jesus pointed out more than once that his healing works—in fact all that he accomplished—were the result of his clearly understood relationship to God.

• He once said, "Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise. For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel." (John 5:19,20)

--What do we see the Father doing?

• Do we see God as maintaining order in His creation?

• Do we see him as governing His offspring intelligently?

• Do we see Him as infinite, eternal Love, filling his universe with tenderness and strength?

• Do we see him guiding and empowering His children with and for good?

---In the face of severe challenges, we may feel He isn't doing any of these things.

• Yet God is always strengthening and caring for His creation.

Gilmore, Albert F. (CSB, Editor; President; CSPS Trustee; and Lecturer), "'I say unto you,'" Christian Science Sentinel (7 May 1932), p. 703.

--Mrs. Eddy accepted the authority of Jesus as God-bestowed and complete, and breathes this assurance through all her writings.

• The Nazarene's "I say unto you," so often recorded of him in the Gospels, even when his words refuted the accepted doctrines of the Jews, carries an assurance of authority which is unmistakable.

---It has the ring of truth because he proved his words by his works.

• Many of the auditors of Jesus were conscious of the truthfulness of his teachings, for the depth of his own assurance carried conviction to them.

---The Scriptures declare that "the people were astonished at his doctrine: for he taught them as one having authority, and not as the scribes."

• Not through the statement of unproved dogma and doctrine did he convince his hearers, but as one who spoke from definite and accurate knowledge, from complete understanding, and out of the depth of his heart.

Shield, Jacob S., “Christian Science and the Jewish People,” Christian Science Journal (February 1902), p. 687.

--Christian Science brings to our understanding the fact that the works of Jesus in healing the sick and overcoming false human laws, are as practical now as they ever were.

• He distinctly said, "The works that I do shall he do also; and greater works."

---But these teachings were originally misunderstood and resisted by both Jews and Gentiles, and have remained a mystery ever since.

• Christian Science is bringing them to light and uncovering the Principle whereby Jesus did his works.

---He proved that the mortality, which is subject to sickness, sin, and death, is illusive and false, and that the real man is of Divine creation and indestructible.

--Christian Science teaches that man must put off these false conceptions in order to know himself as the image and likeness of God.

Walker, Channing (CS and Contributing Editor, Glendora, CA), “Can thought be too small to accept healing?,” Christian Science Journal (January 1996), p. 5.

--Breaking the stranglehold of finite thinking breathes life into Christian practice….

• The realness of Spirit, and of man as spiritual, is central to every case of Christian healing.

--Consider the lame man at the pool of Bethesda (See John 5:2-9).

• What was the surrounding climate of thought?

---A protest was mounting against Jesus' doing healing on the Sabbath. (Modern-day parallel: the belief that it is the wrong time, usually "too late," for healing to occur.)

---Also, it was widely held that entering the pool during a certain season, right after the waters were believed to have been stirred by an "angel," would bring about healing for one lucky person.

---But just one. (Modern parallel: Limited resources. Limited access. Not enough good to go around.)

• These were barriers in the surrounding mental arena that needed dismantling and expunging.

The Plot of the Sanhedrin (John 11: 47-51,53)

TIME LINE: The Last Months

PARALLEL GOSPEL: Mark 14: 53-65

"Alerted by the Pharisees, a Sanhedrin committee consisting of chief priests (former high priests and members of high priestly families) and Pharisees, called the Sanhedrin to session." (MacArthur Bible Commentary)

Caiaphas/Joseph

[Kay’uh fuhs]

TIME LINE: 6-66 AD (High Priest @18-36 AD)

Caiaphas, “also named Joseph, was the high priest of Israel at the time of Jesus’ death. According to Josephus, he was appointed in 18 [AD] by the Roman Procurator, Valerius Gratus, the Roman procurator before Pilate; his father-in-law, Annas, had preceded him, as had, for very short terms, several of Annas’ sons.” (Oxford Guide to People & Places). “He was deposed by Vitellius, Pontius Pilate’s successor, in the year 36-37.” (HarperCollins Dictionary) He was "replaced by another of Anna's sons." (Oxford Guide to People & Places) Caiaphas and Annas were high priests when John the Baptist began his preaching. Caiaphas also was a Sadducee.

"Caiaphas is designated as 'the high priest that year' (John 11:49,51; 18:13) or simply as 'the high priest' (18:24), and Annas as 'the father-in-law of Caiaphas, who was the high priest that year' (v.13)." (Eerdmans Dictionary)

"After Jesus raised Lazarus from the dead, the Jewish leaders became alarmed at Jesus’ increasing popularity. The Sanhedrin quickly called a meeting, during which Caiaphas called for Jesus’ death. As High Priest, Caiaphas’ words carried great authority, and his counsel was followed. Subsequently, Caiaphas plotted the arrest of Jesus and was a participant in the illegal trial of Jesus." (Who Was Who in the Bible)

"The final appearance of Caiaphas in the New Testament was at the trial of Peter and John. He was one of the leaders who questioned the two disciples about the miraculous healing of the lame man in 'at the gate of the temple which is called Beautiful' (Acts 4:6-7)." (Ibid)

Sanhedrin

[San hee'druhn]

"The Gospels and Acts utilize this Greek term for council, which literally means 'sitting together,' both for the locus of opposition to Jesus and his movement, often in combination with elders and chief priests, and for the venue where both Jesus and his followers make their defense." (Oxford Guide to People & Places)

Chapin, Mary Jane, “Jesus' arrest and trial,” EXPERIENCING THE GOSPEL OF MARK, Part twenty-two (Mark 14:32-54, Christian Science Journal (June 1999), p. 42.

--Despite the lateness of the hour, Jesus was taken straight from the garden to the high priest: and with him were assembled all the chief priests and the elders and the scribes—the Sanhedrin.

• Normally, meetings were held at the Temple; this was obviously impromptu.

--Inside the chief priests and all the council sought for a witness against Jesus.

• The Sanhedrin had full powers over religious matters, but Mark makes it clear that this trial, or hearing, was a travesty of justice.

---Trials were not held at night or on festival days.

• With the Passover meal completed, the festival was already under way.

---Rules of procedure favored the accused.

---Opening statements had to give reasons for acquittal, not conviction.

• The Sanhedrin, however, wanted evidence to put him to death, but they found none.

“Death Warrant of Jesus Christ,” Philadelphia Gazette reprinted in the Christian Science Journal (January 1896), p. 423.

--"Chance," says the Courier des Etats Unis, "has just put into our hands the most imposing and interesting judicial document to all Christians that ever has been recorded in human annals;" that is, the identical Death Warrant of our Lord Jesus Christ.

• The document was faithfully transcribed by the editor in these words:

---Sentence rendered by Pontius Pilate, acting Governor of Lower Galilee, stating that Jesus of Nazareth shall suffer death on the cross —

---In the year seventeen of the Emperor Tiberius Caesar, and the 27th day of March, the city of Holy Jerusalem, Anna and Caiaphus being priests, sacrificators of the people of God.

---Pontius Pilate, Governor of Lower Galilee, sitting in the presidential chair, of the Praetory, condemns Jesus of Nazareth to die on the cross between two thieves

Hull, Elna W., "One will," POEM, Christian Science Sentinel (2 September 1991), p. 19.

Father, let Thy will

and Thine alone be mine.

Should an alien voice

entice to smoother going,

Father, let me recognize

the liar's subtle sowing

and make the better choice.

Teach me the serpent-voice to still,

my listening to refine,

that I may know Love's counseling

and have no will but Thine.

Jesus' Arrest, and Trials before Annas, Caiaphas, and Pilate (John 18: 1,12-14,28,29,30)

TIME LINE: Good Friday, 30 AD

PARALLEL GOSPELS: Matt 26: 57-27:30; Mark 14: 53-15:15; Luke 22: 54-23:24

“The events of Jesus’ arrest and trial receive emphasis in this chapter. Since John’s purpose was to present Jesus as the Messiah and Son of God, he produced evidence to substantiate this purpose throughout his account of Jesus’ passion. Through all of the debasing, shameful acts that were directed toward Jesus, John skillfully shows that these events rather than detracting from His person and mission, actually constitute decisive evidence confirming who He was and the reason for which He came (1:29; II Cor 5:21).” (MacArthur Commentary)

"They took Him to Annas [vv13,14]. Although he was not at this time the high priest, nevertheless Annas had a great influence over the Sanhedrin." (King James Bible Commentary)

Pilate Has Jesus Flogged, Delivers Him to the Jews for Crucifixion; and the Woman Who Were at the Cross (John 19: 1, 5-11,16,25)

"Pilate orders Jesus to be scourged, hoping that the Jews would accept this rather than execution." (King James Bible Commentary)

Pilate's use of the pronouns ye and him in "Take ye him, and crucify him," (v.6) "have an emphatic force, indicating Pilate's disgust and indignation at the Jews for their callousness toward Jesus." (MacArthur Bible Commentary)

There is some confusion concerning who, and how many women, were present at the foot of the cross.

Matthew: 2--Mary Magdalene; Mary (mother of James and Joses, and the mother of Zebedee’s children)

Mark: 3--Mary Magdalene; Mary (mother of James, the less, and of Joses); and Salome

Luke: --women

John: 4--Mary (mother of Jesus); Mary’s sister (Salome); Mary (wife of Cleophas), and Mary Magdalene

The Burial (Luke 23: 50-53)

TIME LINE: Good Friday

PARALLEL GOSPELS: Matt 27: 57,58; Mark 15: 42-45; John 19: 31-38

In v.53, "Joseph a wealthy man, undoubtedly had the tomb built for his own family. It had remained unused, [Jesus'] burial there was a wonderful fulfillment of Isaiah 53:9." (MacArthur Bible Commentary)

The Resurrection and Appearance to the Women (Matt 28: 1-8)

TIME LINE: Sunday, 9 April 30 AD in Jerusalem (Peloubet’s Dictionary)

PARALLEL GOSPELS: Mark 16:1-11; Luke 24:1-11; John 20:1-18

“If it be remembered that a considerable number of women visited the tomb—Mary Magdalene, Mary mother of James, Salome (Mark), Joanna (Luke), and ‘the other woman with them’ (Luke)—the fragmentary accounts of the evangelists are not very difficult to arrange in order.

1) Mary Magdalene and the other woman visit the tomb immediately after the resurrection, and see one angel (Matthew, Mark), or two (Luke).

2) She runs at once to Peter and John, who were probably alone at Peter’s house, and thus misses the appearance of Christ to the women recorded by St. Matthew.

3) The other women returning more leisurely are met by Christ Himself (Matthew), and report what they have seen to the other apostles.

4) Mary returns to the tomb, and after the departure of Peter and John, sees Jesus in the garden (John).

Other arrangements of the events are also possible.” (Dummelow Commentary)

“The Jewish Sabbath officially ended with sundown on Saturday. At that time, the women could purchase and prepare spices (Luke 24:1). The event described here [v.1] occurs the next morning, at dawn on Sunday, the first day of the week.” (MacArthur Commentary) The other Mary was “the mother of James the Less” (Ibid) and Joses.

"This earthquake [v.2] is the second associated with [Jesus'] death (27:51)." (Ibid)

Annas

[An’uhs]

Annas = Wife

Son

Grandson

Son

Son

Son

Son

Daughter = Caiaphas

Annas was the high priest, "appointed by Quirinius, the governor of Syria," (Eerdmans Dictionary) 7-17 AD, and “was one of the high priests at Jerusalem, along with Caiaphas, when John the Baptist began his ministry, about AD 26 (Luke 3:2).” Who Was Who in the Bible)

Caiaphas, who had married the daughter of Annas (John 18:13), was raised to the office of high priest in 18 AD, and probably Annas was now made president of the Sanhedrim, or deputy or coadjutor of the high priest, and thus was also called high priest along with Caiaphas. By the Mosaic law the high-priesthood was held for life (Numbers 3:10); and although Annas had been deposed by the Roman procurator, the Jews may still have regarded him as legally the high priest. Jesus was first brought before Annas, and after a brief questioning of him (John 18:19-23) was sent to Caiaphas, when some members of the Sanhedrim had met, and the first trial of Jesus took place (Matthew 26:57-68). This examination before Annas is recorded only by John. Annas was president of the Sanhedrim before which Peter and John were brought (Acts 4:6).

Pontius Pilate

TIME LINE: 26-36 AD

Pontius Pilate = Claudia Procula

Pontius Pilate was the Roman prefect (Governor) of Judea [modern southern Israel] under the emperor Tiberius Caesar. He was the fifth governor of the province; and the second longest holder of the office. His term included the time of John the Baptist’s activity, as well as that of the public ministry and crucifixion of Jesus. In addition to the New Testament references where Pilate plays a central role in events surrounding the trial and crucifixion of Jesus, we have information about Pilate and his rule in the historical writings of Philo Judaeus and Flavius Josephus. An important piece of archaeological evidence is a dedication inscription, found in Caesarea Maritima [Mediterranean port city of modern Israel] in 1961, where Pilate is given his correct title of prefect (not procurator).

Pilate’s character is represented very negatively in the Jewish sources: he is presented as insensitive to Jewish religious scruples and all too ready to use brutal force to repress any dissent. He is also charged with incompetence and venality; however, since Pilate governed Judea for an unusually long term, it indicates that the Roman government was not displeased with his performance.

“The first mention of Pilate, in Luke 13:1, concerns ‘the Galileans whose blood Pilate had mingled with their sacrifices’ who were presumably visiting Jerusalem for Passover.” (Oxford Guide to People & Places) In addition, Josephus reports that when Pilate first brought Roman troops to Jerusalem from Caesarea, he committed an unprecedented violation of Jewish sensibilities by allowing the troops to bring into the city their military standards with the busts of the emperor, which were considered idolatrous images by the Jews; and this was done in an underhanded manner, the troops bringing in and setting up the images by night. A massive protest demonstration in Caesarea’s stadium forced the removal of the standards, but only after the Jews used tactics of nonviolent mass resistance, lying down and barring their necks when Pilate’s soldiers, swords in hand, surrounded and attempted to disperse them.

Pilate’s part in the trial and execution of Jesus is the focus of most later interest in him. “Since the Jews could not execute a person without approval from the Roman authorities (John 18:31), the Jewish leaders brought Jesus to Pilate to pronounce the death sentence (Mark 14:64). Pilate seemed convinced that Jesus was not guilty of anything deserving death, and he sought to release Jesus (Matt 27:24; Mark 15:9-11; Luke 23:14; John 18:38-40; 19:12).” (Who Was Who in the Bible) His role is presented somewhat differently in each of the Gospels, reflecting the diversity of theological agendas of the various authors as well as a growing tendency, as time passed, for Christians to exonerate the Romans and to lay blame for Jesus’ crucifixion on “the Jews.”

After a cruel massacre of the Samaritans, Pilate was summoned to Rome (Ant. 18.4.1-2[85-89]). He was not reappointed as governor." (Eerdmans Dictonary) "Eusebius reports that he was exiled to the city of Vienne on the Rhone in Gaul (France) where he eventually committed suicide." (Who Was Who in the Bible)

"his mother"/Mary

(Abbreviated)

Mary was present at Jesus’ first miracle—the turning of water into wine at the wedding feast in Cana. “John’s miracle at Cana (2:1-11) is often cited for the prominent role Mary plays in it” (Women in Scripture).

Mary does not play a significant role in Jesus’ ministry, and we don’t hear of her again until she stands at the foot of the cross, and Jesus turns her care over to John (the Apostle). Mary’s presence at the foot of the cross highlights the mother’s love. There is no record of her death.

"his mother's sister"/Salome

Salome was the wife of Zebedee; and thought by many to be the sister of Mary, the mother of Jesus, and was one of the women who witnessed the crucifixion of Jesus and who later brought spices to the tomb to anoint his body. "Salome apparently was the mother of James and John, two of the disciples of Jesus. She is pictured in the gospel of Matthew as asking special favors for her sons. Jesus replied that Salome did not understand what kind of sacrifice would be required of her sons." (Who Was Who in the Bible)

Mary (wife of Cleopas)

Joachim = Anna

Mary = Joseph Elizabeth (cousin)

Jesus (firstborn) John (the Baptist)

Judas}(these other children may not have been Mary’s)

Simon}

(unspecified number of sisters)

Salome

Mary (wife of Cleopas)

James (the less)

Joses

"We are told practically nothing about this particular Mary, save that she was the mother of two children one of whom Jesus chose as an apostle, namely, James." (The Women of the Bible)

“The mother of James the Younger and Joses; [she was] a Galilean follower and financial supporter (Mark 15:40; Luke 8:3) of Jesus.” (Interpreter’s Dictionary) Mary the wife of Cleopas is mentioned as standing at the cross in company with Mary Magdalene and Mary the mother of Jesus. By comparing Matthew and Mark, we find that this Mary and "Mary the mother of James the less and Joses" are one and the same person, and that she was the sister of Jesus' mother. She was that "other Mary" who was present with Mary Magdalene at the burial of Jesus; and she was one of those who went early in the morning of the first day of the week to anoint the body, and thus became one of the first witnesses of the resurrection.

“Her name does not appear in the group of women disciples mentioned by Luke during the Galilean ministry (Luke 8:2-3).” (Women in Scripture)

There is some school of thought that she might be the “daughter” of Cleopas, and therefore the wife of Alphaeus. There is considerable uncertainty concerning Mary, the wife of Cleophas; and Mary, the mother of James.

Mary Magdalene

[Mair’ee Mag de leen’] (from Magdala)

(Abbreviated)

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

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)

John the Apostle

(Abbreviated)

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.

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 Calvary when the crucifixion is completed and the long agony has begun 'When Jesus saw his mother, and the disciple whom he loved standing near, he said to his mother, 'Woman, behold, your son!'" (Who's Who in the New Testament) 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!”

Joseph of Arimathea

Joseph of Arimathæa was a high-ranking and honorable converted Jew in whose tomb Jesus was laid. "He is described as a member of the council (Mark 15:43), probably the Sanhedrin." (Eerdmans Dictionary)

Unanticipated, Joseph enters all four passion narratives to request Jesus’ body from Pilate to entomb it. He wrapped the body of Jesus in a linen shroud and buried him in his tomb newly cut from rock. That he was a disciple of Jesus is not mentioned by either Luke or Mark.

"the other Mary"/wife of Cleopas

(See above)

"This otherwise unknown woman is no doubt the same as 'the other Mary' (Matt 27:61; 28:1)." (Women in Scripture)

Johnson, Prof. Herrick, "Last At The Cross And First At The Grave," Christian Science Journal (February 1896), p. 472

--The best example of self-denying liberality in the Bible is recorded of woman.

• The best example of loving service in the Bible is recorded of woman.

---The best example of conquering prayer in the Bible is recorded of woman.

• The gift was a widow's mite; the service was the anointing of Jesus with a box of ointment; the prayer was a mother's prayer for a daughter possessed with a devil.

• Jesus never let fall such words of royal commendation as concerning these three women.

---Of the poor widow he said: "She hath cast in more than they all."

---Of Mary he said: "She hath done what she could."

---And to the Canaanitish mother he said: "O woman, great is thy faith! Be it unto thee even as thou wilt."

Johnston, Julia M. (CSB and Normal Class Teacher), "The Glory of the Tomb," Christian Science Journal (August 1960), p. 393.

--Mary Baker Eddy, the Discoverer and Founder of Christian Science, writes of the ever resurrection dawn:

"This glad Easter morning witnesseth a risen Saviour, a higher human sense of Life and Love, which wipes away all tears. With grave-clothes laid aside, Christ, Truth, has

come forth from the tomb of the past, clad in immortality. The sepulchres give up their dead. Spirit is saying unto matter: I am not there, am not within you. Behold the place where they laid me; but human thought has risen!

"Mortality's thick gloom is pierced. The stone is rolled away. Death has lost its sting, and the grave its victory. Immortal courage fills the human breast and lights the

living way of Life" (The First Church of Christ, Scientist, and Miscellany, p. 191).

--There is a richly rewarding demand upon all Jesus' followers today to become more familiar with what went on in the tomb within the rock-ribbed walls.

• Are Jesus' disciples in this age looking at this event from his standpoint?

---If so, they may see there the radiance of uninterrupted spiritual being.

• Are they waiting in the garden of expectancy for the appearance of deathless being, or have they gone away to fish in the sea of belief of life in matter?

--The true picture of the three days of the Master's last triumph must be one of ineffable joy as he knew that God was carrying him beyond the last effort of evil to nullify his work, slander his teaching, and compel him to stop short of complete victory over falsity.

Krause, Carrie E., “Crucifixion,” Christian Science Sentinel (31 October 1901), p. 140.

--As I thought, What does crucifixion mean to me? it was unfolded this way:-

--It is not the crucifixion of the body, but the crucifixion of the mortal, of all things pertaining to the flesh, all evils, such as hatred, envy, pride, jealousy, malice, lust, sensuality, passions, false appetites, untruthfulness, deceit, conceit, etc.

• When we thus free ourselves from evil, we gain the consciousness of Good.

--I saw more than ever the need for each individual to work out his own salvation; and I saw, too, that we ought not to complain because of the trials, for they only compel us to open our eyes to the Good, and take a step higher.

• My daily prayer is to overcome all that is unlike Christ, to have that Mind which was in Christ Jesus, the Mind that knows good only.

Leverton, Max, “’I find no fault in this man’,” Christian Science Sentinel (31 May 1958), p. 933.

--In the twenty-third chapter of Luke we find the stirring account of Christ Jesus’ being brought before Pilate by his accusers, who sought his crucifixion.

( After listening to their charges, Pilate questioned Jesus.

---Then turning to the multitude, Pilate rendered the remarkable decision, “I find no fault in this man.”

--Jesus merited this decision, for in all that he said and did he exemplified the Christ, the faultless man of God’s creating.

( He was always aware of his true, spiritual selfhood as the Son of God.

---Because his words and acts were the result of divine impulsion, he did always those things which pleased God.

--The Master was truly faultless in the sight of God.

• As we become obedient to divine law and faithfully practice the divine Principle which Jesus exemplified, we too can prove ourselves faultless.

Maurer, Ramona A., “Pontius Pilate Remembering Jesus,” POEM, Christian Science Sentinel (7 July 1945), p. 1067.

It was so strange…he did not say

one word to me, but looked somehow as though he saw

in me a man he once had known and talked with

in the friendly, gentle way he had of speaking

to all men. And yet he said no word. Almost I am convinced

my pettiness showed forth, my cowardice, my shame…

my shame that lifts even now an unquiet head

within me that says: “Oh, Pontius, had you but dared!

Had you but stood secure against the fears

of priests and jealous men. Each wind that wings

its way from Lebanon brings auguries of happenings to come.

The words this man has spoken in our streets

Shall echo down succeeding centuries

And change the very order of our world.

There is not water in the seas themselves enough

To wash the scarlet from your hands.

Nor are there winds enough to blow from out your mind

the guilt clouds that are slowly rising there….”

McConnico, Corinne M., "'Behold the man!,'" Christian Science Sentinel (20 April 1935), p. 665.

--After Pilate had brought Jesus before the surging, inimical crowd with the exclamation, "Behold the man!" he was torn between two great fears, the fear of gaining a reputation for disloyalty to Caesar and the fear of unjustly dealing with a man in whom he could find "no fault."

• There is reason to believe that Pilate had at least dimly beheld something of Jesus' true character.

---To his question, "Knowest thou not that I have power to crucify thee, and have power to release thee?" Jesus replied, "Thou couldest have no power at all against me, except it were given thee from above;" and we read that "from thenceforth Pilate sought to release him."

• But his human sense and desire were not sufficient to empower Pilate to defend that righteous man from his persecutors; and so Jesus was delivered for crucifixion, in compliance with the Jewish demand, "By our law he ought to die, because he made himself the Son of God."

--"Behold the man!"

• If the onlookers could have beheld the majesty and power of Jesus' true selfhood, his real being, how different might have been the result for themselves and the history of Christianity!

Pickens, Israel, “’Kings and priests unto God’,” Christian Science Journal (August 1932), p. 249.

--The truest leadership is that which offers the truest service; and such work receives the divine benediction, "Thou hast been faithful over a few things. I will make thee ruler over many things."

• Fraught with unlimited possibilities is the work of the Christian Scientist, for even the smallest service that carries with it the true idea of what service is, reflects the power of God.

---What we see and understand most clearly at this time is that every individual who has been newborn of Spirit has the responsibility, in proportion to his understanding, of helping to heal and save the world from the thralldom and darkness of mortal error.

• We know that it is God, Principle, who governs and reigns supreme, and that as Mrs. Eddy has stated (Science and Health, p. 141): "For this Principle there is no dynasty, no ecclesiastical monopoly. Its only crowned head is immortal sovereignty. Its only priest is the spiritualized man. The Bible declares that all believers are made 'kings and priests unto God.'"

Roegge, Mrs. Beuluh "Bea" (CSB, Editor, and Contributing Editor), "The shadow of the cross—a healing place," EDITORIAL, Christian Science Journal (March 1982), p. 160.

--The cross, symbol of a willing self-sacrifice, is an essential and living emblem in Christian Science.

• This cross that we take up in order to heal is a demand for a continual going against the drift of mortal thought.

--God will lead us as He did Christ Jesus.

• The same Truth that turned the pain and shame of the cross into an everlasting triumph for mankind is available today.

---And our compassionate healing ministry, guided by that divine Principle, helps neutralize the world's hatred of Truth and Love, the cross of grief our Master bore.

• "Jesus endured the shame, Science and Health reminds us, "that he might pour his dear-bought bounty into barren lives. What was his earthly reward? He was forsaken by all save John, the beloved disciple, and a few women who bowed in silent woe beneath the shadow of his cross." (p.37)

Teorey, Bessie May, "Carnality's Tomb and the Resurrection," Christian Science Journal (April 1968), p. 192.

--Individuals can and do rise into the dawning light of spiritual resurrection when they are willing to lay on the altar what seems to be their most precious human possession—the mortal sense of self.

• This willingness must have as its constant companions uncompromising integrity, humility, and a sincere desire to put off the graveclothes of self-indulgence and self-justification.

---These two blinding beliefs of animality are deeply rooted in the false assumption that matter is real, that it is the substance and intelligence of men, the source of their happiness and satisfaction.

--In an Easter sermon Mrs. Eddy asks these pertinent questions: "Is our consciousness in matter or in God? Have we any other consciousness than that of good? If we have, He is saying to us to-day, 'Adam, where art thou?' We are wrong if our consciousness is in sin, sickness, and death. This is the old consciousness." (Mis 179)

• She says further, "Have we left the consciousness of sickness and sin for that of health and holiness?

"What is it that seems a stone between us and the resurrection morning?

"It is the belief of mind in matter. We can only come into the spiritual resurrection by quitting the old consciousness of Soul in sense."

SECTION V: Jesus' Appearance on a Mountain, and a New Way of Life for the Disciples (Matt 28: 16-20)

"the eleven disciples"

TIME LINE: The Risen Savior

PARALLEL GOSPEL: John 21: 1-24

“The final scene of the Gospel brings Jesus’ life to a climax and initiates a new way of life for his disciples (Matt 28: 16-20). Jesus meets the eleven for the first time since they abandoned him at Gethsemane and instructs them on a mountain, as he did in the Sermon on the Mount (5:1,2) in order to rally them after their defection.” (Eerdmans Commentary)

In v.16 "the eleven disciples does not mean that only the eleven are present. The fact that some there 'doubted' (v.17) strongly suggests that more than the eleven are present." (MacArthur Bible Commentary)

Barratt, Geoffrey J. (CSB and Editor), “Resurrection from Burial in Material Sense,” Christian Science Journal (April 1974), p. 222.

--Christ Jesus’ resurrection has contemporary meaning and application—in Christian Science it signifies that life is not, never was, and never will be in matter.

--The divine metaphysics of this Science rests on this indubitable fact.

• It bases the demonstration of Truth, which all of us can make.

---No words can fully define its significance, for the import of Jesus’ resurrection must be lived—and can be—through scientific understanding.

• Mrs. Eddy states the possibilities: “Divine metaphysics is not to be scoffed at; it is Truth

with us, God ‘manifest in the flesh,’ not alone by miracle and parable, but by proof; it is the divine nature of God, which belongs not to a dispensation now ended, but is ever present, casting out evils, healing the sick, and raising the dead — resurrecting individuals buried above-ground in material sense.” (My 109-110)

--To appearances, each of us is in some degree buried in material sense.

• From this prospect the ominous fact of life is death.

--To encourage us we have Jesus' compassionate promise concerning the Christ: "Lo, I am with you alway, even unto the end of the world." (Matt 28:20)

Leedom, Mrs. Joanne Shriver (CSB), "The Way of True Discipleship," Christian Science Journal (December 1967), p. 635.

--It is hard to accept the fact that at that awful moment of the crucifixion those select few whom Jesus called apostles were not all at hand to support their Master.

• Yet the Bible records that one, the beloved disciple, was beside the cross.

---Dare we ask ourselves, "Were I faced with the problems of the apostles, would I be found standing at the foot of the cross?"

--The work is at hand, and faithful disciples will do it.

--Surely the events of Jesus' times would have been different had each disciple withstood pressures and temptations.

• The events of our times will be changed in proportion to the loyalty, courage, and love of the modern-day disciples—Christian Scientists—who refuse to betray, deny, or doubt the Christ.

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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