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Let these GEMs touch your soul & bless your body and your week!

Warren Huff (with insights from Cobbey Crisler)
Posted Sunday, May 17th, 2020

Let these G.E.M.s touch your soul (spiritual sense) to bless your body and your week!
Let God Expressed Meekly/Mightily in you sparkle with insights from Cobbey Crisler,
Ken Cooper & others as found in The Christian Science Bible Lesson on

Soul and Body
for May 24, 2020

Tailor-made these days for CedarS campers, staff and friends to enjoy are short, video "Prac Talk" messages from the Christian Science practitioners who serve at CedarS and contribute weekly to CedarS Bible Lesson “Mets” (Application Inspirations). There's a growing treasure trove of video “Prac Talks” and other Bible “GEMs” (that follow). They are all designed to support inspiring applications of Bible truths and examples found in weekly Christian Science Quarterly Bible Lessons. Our first “Video Prac Talk” this week is a simple memorable walk with John Biggs, CS. John is serving remotely as CedarS Precamp Practitioner this week. Timely, inspiring "Prac Talks" from other CedarS Met contributors/practitioners also come up at this link – all “for the glory of God alone” (J. S. Bach)]


GEM#1—Open your spiritual sense eyes to drop all heavy burdens!
Cobbey Crisler on II Corinthians 4.17-18 (Responsive Reading)
Verse 17 of Chapter 4 (of 2 Corinthians) stresses the meaning of the Hebrew word “kabod”— even though we’re in the Greek New Testament. Because it says “our light affliction.” Lightness here is the opposite of heaviness. [W: see the blessing below** of being “spiritually lighthearted”] “Our light affliction” we don’t consider our afflictions light, do we? I mean, our shoulders are bent over, and if only our relatives knew what we were assuming as burdens for them. Our relationships would be happier, if the United States tackling so much of the economic burden of the world, and the military burden. Are our shoulders bending nationally as well as under such weight? According to the Bible, this is “light affliction” and it’s “for a moment,” and it’s going to work out for us “a far more exceeding [and] eternal weight of glory.”

Remember “kabod” means heaviness and weight. This weight suddenly turns out to be something that substantial. We’re talking about substance, the real weight. We’re not talking about an abstraction.

We’re talking about concrete being here in this “exceeding and eternal weight of glory” [2 Corinthians, Chapter 4, Verse 17]. Yet in Verse 18 we are told it’s not something you’re going to open your eyes and see. We have to cultivate the spiritual sense of appreciating what the physical sense do not tell us about.

Of what value, of what validity, of what reliability are our bodily senses if not one of can tell us there is a God? Because if God exists, as the Bible reveals He does, and we can see His effects appreciably in our lives, and none of the senses tell us that God exists, who needs the senses? They are not bearing witness to facts that exist, even though unseen.

We can’t bow down to our bodily senses as giving us correct information, can we? We know how deceived we are all the time. We also how limited the senses are we know that some of our pet animals can detect things occurring through their senses that are completely unappreciable to ours. So, why have we been so satisfied with the data coming to us from these five channels?”
“Glory: Divine Nature in The Bible,” by B. Cobbey Crisler**

**Being spiritual light-hearted on Prayer Watches and prayer in action activities enables us to “turn the tables” on all the isolation fables of “loneliness, doubt, darkness.” These are among the burdens that a Prayer Watch with “no opposing element” calls upon us to drop. "I drop my burden at His feet, and bear a song away." Christian Science Hymnal 124:3]

Principia's Founder Mary Kimball Morgan, CS, has great advice for us as Prayer Watchers: ”If you ever feel that your work is becoming burdensome, just stop and place the responsibility where it belongs – in your Father's hands. Get rid of the sense of burden before continuing your work, for heaviness of thought cannot glorify God." This is part of an awesome, one-page treatment on how to be "equal to every demand placed on you" and "be deeply in earnest and at the same time spiritually light-hearted." (Education at the Principia (EAP), page 222)

We are to be light-hearted (early and often) because from the beginning we know the happy ending that “He is risen!” This blessing reverses the curse, turns grit into pearls like lowerly oysters do and enables us and others “to kiss the cross and wake to know a world more bright” (Hymn 253:3, 550:3) This brighter world view can come right in the midst of otherwise dark weeks for the world with thought and media so focused on mounting covid-19 cases, confinements and deaths and on bad economic news and concerns about re-opening….


GEM#2: Stop being “a tenant in a tomb by being at home in the body!” Instead be at home in the ‘new man’ to “make all things new!” Cobbey on II Cor. 5:1-6, 16-17 (RR, last week, B3):
II Cor. 5, verse 1. Where we are now is a tabernacle, which if “dissolved, we have a building of God, an house not made with hands, eternal in the heavens...” (We look out of heavenly consciousness—every window has a heavenly view. We worship where we live—Our bodies are our ultimate idols, if we are living there.

Verse 4. For we that are in this tabernacle do groan, being burdened:” Jesus said take my yoke upon you for my yoke is easy and my burden light.”…

Verse 6. It’s not what we see but what we know that matters: “Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord.” This is one of the most radical statements in the whole Bible that is virtually skated over.

It is foolhardy to adapt ourselves to live in corporeality. You are a tenant in a tomb if at home in the body. Why be so satisfied with data coming to us from the 5 channels of the corporeal senses?
Jesus said “Take no thought for your body.”

Socrates said “The dead body will not be me. Don’t let him talk about burying Socrates. Say only that you are burying the body.”

Ishmael (In Moby Dick said “My body is but the lees of my better being.”

Verse 16. “Wherefore henceforth know we no man after the flesh:”
The ultimate objective is to know no man (or woman) after the flesh, according to fleshly information. Our divine nature or anyone’s true, divine nature is not conveyed or confined by anything fleshly from “the old man.” As Jesus beheld, we are to behold the “new man” and in so doing make not just some things but ALL things new.

As Verse 17 (B3) says, “Therefore, if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.*
Transcribed from marginal notes in Warren’s Bible from a talk by Cobbey Crisler**

*[Revelation 21:5 was CedarS 2019 theme: (And he that sat upon the throne said,) “Behold, I make all things new.”]


GEM#3: Apply God promise of being upheld to all who serve to the delight of God’s soul!
“Behold my servant, whom I uphold; mine elect, in whom my soul delights; I have put my spirit upon him: he shall bring forth judgment to the Gentiles.” (Isaiah 42:1, citation B5)

Cobbey Crisler on Isa. 42:1 (B5)
“Chapter 42:1 is a prophesy of a servant who should come, the “elect of God” who would have “the Spirit of God upon him.” You will notice in Verse 7 – and in Isaiah 61:1 – what the assignment of this servant would be, “To open the blind eyes, to bring out the prisoners from the prison, [and] them that sit in darkness out of the prison house (W: or out of a lockdown, shelter-in-place or quarantine).”

Isn’t it interesting that the prophet Isaiah foresees this prophesied individual in the terms of “a servant” when the Greek word most often in the New Testament for healing has the classical Greek meaning of “to serve.” You remember how Jesus defined his ministry in those terms, “I came not to be ministered unto but to minister” [Matthew 20:28; Mark 10:45]. Healing is serving by definition in Greek. Serving whom? God and man.”
­“Heal the Sick”: A Scriptural Record,”
by B. Cobbey Crisler**

[Warren: These prophesies in Isaiah foretell the coming of God’s healing servant, Christ Jesus. But the verse in our Bible lesson also promises that all of God’s servants and healers will be upheld. That is a promise that we can specifically affirm in our prayer walks and watches to include not only our health care workers but also all who are exposed to cv19 in their work to restore freedom and harmony to our communities and to our whole “…earth, inhabited by beings under the control of supreme wisdom” (SH 91:3).

Florence Nightingale, a famous wartime nurse in the Crimean war, was cited by Mary Baker Eddy as a great example of the immunity and endurance that God gives to all who provide care for and serve others. She wrote: “…Florence Nightingale and other philanthropists engaged in humane laborers have been able to undergo without sinking fatigues and exposures which ordinary people could not endure. The explanation lies in the support which they derive from the divine law, rising above the human. The spiritual demand, quelling the material, supplies energy and endurance surpassing all other aids, and forestalls the penalty which our beliefs would attach to our best deeds... Constant toil, deprivations, exposures, and all untoward conditions, if without sin, can be experienced without suffering. Whatever it is your duty to do, you can do without harm to yourself.” (Science and Health, p. 385:2)

[W:] MANY wonderful resources are being shared daily with great healing content for our Global Prayer Watch for World Health 2020. Check out on JSH-online an excellent Journal podcast by Janet Horton, a retired US Army Chaplain. It gives context to the above passage by sharing a brief biography of Florence Nightingale and her tireless labors for the soldiers during the Crimean War. She also shares an example of the pulling together and protection that she and others in the Pentagon demonstrated when it was bombed on 9/11.

[W:] As I was praying to see as divinely protected all the world’s front-line, health care providers, including all dear Christian Science nurses—and all patients as well, I continued to read page 395 in the chapter, “Christian Science Practice.” I found especially helpful the paragraph with the marginal heading of “Mental Quackery.” There it says: “It is mental quackery to make disease a reality—to hold it (the coronavirus) as something to be seen and felt—and then to attempt its cure through Mind…. Mental practice, which holds disease as a reality, fastens disease on the patient and it may appear in a more alarming form.” (SH 395:21)


GEM#4: Answer identity questions as dominion man (or woman) not dominated man (or woman)! Cobbey Crisler on Psalms 8 (B6): “What is man?”
“Psalms 8, Verse 4. What is the presumption behind biblical therapy? What is its premise? We know it would be based on the question in verse 4 in part, “What is man?” That has been the most elusive answer to any question for the human race, except, perhaps, what is God? Who am I? The great unanswered question. Or does the Bible provide answers that fill that gap in thought, that vacuity? The answer given here biblically is “Thou madest him to have dominion.” (Ps. 8:6)
You need to have a premise on which to base the whole idea or concept of biblical healing or therapy. It’s based on the fact that man has dominion. Of course, that immediately recalls to us God’s pronouncement of that effect in Genesis 1 [Verse 26]. If dominion is part of the nature of man, what does that say about man’s ability to get rid of disease? We can’t have dominion and be dominated simultaneously. The logic of that premise requires us to search out more deeply what the Bible is telling us about man’s nature as it relates to God because it’s on that basis that we are having these prescriptions filled…
If it’s God’s theology, according to the Bible, it works. God’s theology in the Bible can never be confined to theory. When God spake, what happened? It was done. That’s how quickly His medicine works…
“In biblical terms, [Psalms 8:6], “Thou makest him to have dominion.” What is there about this fact that we can apply? Are the Psalms, in part, the threshold of our discovery of this throughout the entire Bible?”
“Leaves of the Tree: Prescriptions from Psalms,” by B. Cobbey Crisler**


GEM#5: Constantly re-Mind yourself of Genesis 1 origin facts versus Genesis 2 genetic fables!
Cobbey Crisler on Paul’s discussion of manifesting freedom from the flesh in Romans 8:5, 6, 9 (B7)
plus bonus verses 19 & 21)
[Romans 8, Verses 5 and 6. (B17) “For they that are after the flesh do mind the things of the flesh; but they that are after the Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace.” (KJV)

The Contemporary English Version (CEV) translates this citation as “People who are ruled by their desires think only of themselves. Everyone who is ruled by the Holy Spirit thinks about spiritual things. If our minds are ruled by our desires, we will die. But if our minds are ruled by the Spirit, we will have life and peace.”

The Living Bible (TLB) renders these verses: “Those who let themselves be controlled by their Cobbey Crisler writes about how Paul continues to develop this theme in Romans 8, Verse 9. “How many auditoriums would empty in ridicule if Paul stood before them today and announced, “You are not in the flesh”? That’s an invitation to laughter, isn’t it? “You are not in the flesh,” Paul said. Flesh is not the container, then, of our individuality. We [are encouraged to think that] we are [our bodies]. We’re proud of that “fact”. We have turned the glory into shame by thinking out from the basis of flesh. We suffer from the incurred problems of an evolution that traces itself back through dust-like levels, so that heredity becomes a problem in health. We take pride in those “designer-genes” that form our genetic code.

In the Bible it’s a case of choosing between Genesis or genetics. Genesis (1:1, 25) has us in the beginning created by God with dominion and in God’s image. So, flesh cannot be part of that image. Where are we seeing ourselves? “Adam, where art thou?” (Genesis 3:9)

Where are we instead of in the flesh according to Romans 8, Verse 9? We’re “in the spirit” That’s home, then. Do we really feel at home in the Spirit? To be inspired is to have Spirit within, literally, in Latin. Do we enjoy living in an inspired state? Everything moves aside. Everything is subordinated to that inspiration. “we’re in the Spirit, if the Spirit of God dwells in us.”…

In Verse 19 would you agree with Paul that “the earnest expectation of the whole human race is waiting for this manifestation of the sons of God”? That it could be manifested, this sense of glory?

“Verse 21 mentions “the creature itself.” Look what is going to happen to the human body as the result of the evangelization of our mentality. As our mentality becomes more and more like God, the human body, “the creature itself, also shall be delivered.” There’s freedom, freedom from “every ill that flesh is heir to,” as Shakespeare says. “Delivered from the slavery,” literally in Greek, “the bondage of corruption,” “the slavery of decay into,” literally, “the freedom of the children of God.” The divine mode of being, as one dictionary says glory is, “into the freedom of the glory of the divine mode of being, of the divine nature, of the radiant thought of the children of God.”

If (only) all our thoughts could be at the level of such radiance. We’ve seen light come out from a human expression. We’ve met people who radiate a sense of insight… That’s in the fleshly. That’s simply an outward manifestation of what’s going on within. More should be going on within. And we’re spending most of our time trying to dress the without.”
“Glory: Divine Nature in The Bible,” by B. Cobbey Crisler**


GEM#6: Stop thinking that your life and thoughts revolve around your body, any more than the sun and universe revolve around the earth!
In the very first (April 1, 2012) episode of the Christian Science Journal’s audio podcast series “Mary Baker Eddy Mentioned Them,” Dr. Laurance Doyle takes 5 minutes to fill us in on a reference made in this week’s Bible Lesson by Mary Baker Eddy to Ptolemy and his “blunder.” Mary Baker Eddy mentions the ancient astronomer Ptolemy in Science and Health with Key to the Scriptures on page 122. (S7) In this Journal podcast, astrophysicist Laurance Doyle gives context to that passage by filling us in on Ptolemy and his famous "blunder."


GEM#7: Change your priorities, like Naaman, to overcome instant gratification urges, pride and anger and to humbly obey the simple demands of spiritual seeing.
Cobbey Crisler on II Kings 5:1-27 (B13+) & Naaman’s healing of pride, leprosy

“[In 2 Kings,] Chapter 5, we’re going to have another example of healing, of leprosy. 1This example involves a Syrian, a non-Jew. It is one that Jesus himself cites later on. Remember Jesus said [in Luke 4:27], “There were many lepers in Israel.” But, he didn’t go to them, he went to a Syrian. He wasn’t even an Israelite, showing that receptivity has no ghetto, no narrowly drawn lines.

We have an insight into what is going on in Naaman’s thinking here which is helpful, as far as studying the method used here in healing. When “Naaman comes [in Verse 9 of Chapter 5] with his horse, chariot,” only accoutrements of his position. Notice the accoutrements of his position had done nothing for his leprosy. Yet that’s what he came for. That was his priority for the moment. Elisha didn’t serve that priority, did he? He disappointed him.

Apparently, that’s the lesson of the story. If Naaman wanted a healing he had to change his priorities. “Elisha merely sends a messenger out [Verse 10], ‘Go and wash in Jordan.’” Jordan you can go and leap across at some portions. Yes, “seven times.” For a man that was used to instant action, like Naaman: He orders, it occurs. You can imagine that this was not exactly as what he expected. But the promise is, if he does this, here’s the equation again, the result will be that his “flesh will come unto him restored and clean.”

Naaman says, “Forget it” [Verse 11]. Out go all the accoutrements with him. But notice in Verse 12 you at least get the name of one of the early ancient cars. We have Cougars, and various other names for our cars. In Verse 12, Naaman “turned and went away in a rage.” [Laughter] The same automobile manufacturer makes a huff. [Laughter] Some people go away in that. The servants, the humble thought, suggest to him [in Verse 13]. “You know, if the prophet had wanted you to do something really dramatic, you would have done that. Why quibble when it’s simpler?” The simple requirement for healing, perhaps being asked of us all through our lives, but we wait for more dramatic demands. They never come.

[In Verse 14] “He goes down.” He listens. “He dips himself seven times in Jordan and his flesh came again like the flesh of a little child.” Not even the flesh he, perhaps would have expected, but the pure, clear “flesh of a little child, and he was clean.”

[Beyond citation B13, FYI]
Of course, in Verse 15 he’s ready to give the world to Elisha. [In Verse 16] Elisha accepts none of it. But guess who does? [In Verses 20-23] his servant’s willing to deal under the table. Unfortunately, [in Verses 25-27] his servant gets the results of his thoughts and becomes leprous himself.”
transcribed from “Heal the Sick”: A Scriptural Record, by B. Cobbey Crisler**


GEM#8: Cherish a Christly compassion to heal, feed others and demonstrate dominion!
Cobbey Crisler on Matt. 14:14 (B17)
and beyond:
Matthew 14: “(Verse 13, before the verse in the lesson). Jesus hearing that John the Baptist had been beheaded, decides to make himself scarce, leaves into a desert place apart.
(Verse 14). “But the multitudes followed him.” Instead of saying, “Look, will you let a man be alone for once,” he turned around with compassion and healed their sick.”
Verse 15-20). And out comes the famous loaves-and-fishes incident in which everyone is fed, with a balance left over despite the fact that we’re dealing with thousands of people. …
And, right after this (Verses 24-33) we have the walking-on-the-sea incident.
“Book of Matthew, Auditing the Master, A Tax-Collector’s Report,”
by B. Cobbey Crisler**

A concomitant GEM: Find in divine economics that our Shepherd’s supply is inexhaustible, because “Love is, like 5 loaves and 2 fishes—always too little until you start giving it away!” Cobbey Crisler on Mark 6:35-44 (similar to Matthew 14:14-21 (B17)

“The only so-called miracle in all four gospels is the feeding of the “five thousand,” Verses 35-44. I put it in quotes because they were only counting the men. Out of the little boy’s lunch box comes five loaves and two fishes. We hear that from the gospel of John Chapter 6, Verse 13. They feed a multitude. Now we have a lesson on economics given to us by the Master. He didn’t regard that as a problem either. No Malthusian limitation on man that we’re going to outgrow our supply, and, therefore, we should kill off sectors of the human race in order to meet the supply. That’s Malthus and his philosophy of necessity. But we find Jesus saying instead in Matthew 14:16, “They need not depart.” Malthus says they need to be killed, but Jesus is saying, “They need not depart.”

Mark 6.37. The disciples say it would be impossible to feed the multitude, that it would take about “two hundred pennyworth.” The group was considerably more than five thousand if you count the women and the children.

What Jesus said to all the disciples made them become part of the remedy. Twelve baskets were taken around. There were twelve disciples. Each one was made to participate in the abundant result and learn from it. They started out with only five loaves and two fishes. They ended up with more fragments left over than they had when they started out. More available. That’s divine economics. It doesn’t exhaust.”
“What Mark Recorded,” by B. Cobbey Crisler**


GEM#9: Pray privately. Tenderly point out problems. Expect God’s surgery to open all perfectly. Cobbey Crisler on Mark 7:32-35 (B18) Jesus heals a deaf and dumb man

“Mark 7 , Verse 32. Here we have a record, peculiar to Mark, of a healing of one who is deaf and has speech impairment. This may be considered, according to commentators, as too crude by the other gospel writers to include, but it contains a great lesson. Again, we have three treatments.

Verse 33 has treatment Number One. We shouldn't be surprised to see, "He took him aside from the multitude.” Why? In an apocryphal book called Recognitions of Clement, Peter is quoted as saying, “Nothing is more difficult, my brethren, than to reason concerning the truth in the presence of a mixed multitude of people." There's a privacy of prayer. ''Pray to thy Father in secret,’’ Jesus said about prayer in Matthew 6:6.

So, the Second Treatment, “He put his fingers into his ears, spit, and touched his tongue.” We may say, “Jesus, why did you have to do it that way,” right? It seems to argue against the way he had already established. What does he do with the one he is dealing with? He is meeting a mental state that is dualistic and confused. It needs the tender lesson and mercies of the Christ, to summon it to that purity that can see God and, therefore, be like God. Thus, it can have every vestige of the mixed nature of impurity removed.

You have a deaf man. You can’t communicate to a deaf man, not audibly. So, what does he do? He knows what the problem of that individual happens to be. He’s not going to alarm that man any more than he did the twelve-year-old girl who woke up from that so-called terminal sleep. He simply goes to that individual and tenderly points to the areas that he knows constitute the problem, and that he is going to deal with. Nothing defensive by the man. No alarm expressed. He simply “put his fingers in his ears, spit, touched his tongue.”

Verse 34. Then the Third treatment, “Ephphatha,” Aramaic for “Be opened.”

Verse 35, “And immediately.” We don’t have Jesus assigning him months with a speech therapist in order to learn how to phrase the language which he hasn’t spoken or heard from others, “He spake plain. No surgical operation.
“What Mark Recorded,by B. Cobbey Crisler**


GEM#10: Turn to your true ID! Bring it in and SING in healing with light-hearted joy!
Cobbey Crisler insights on
Psalm 30:2-5 (B10)
“Psalm 30:2 Again, the appointment with the physician, the Great Physician, in the Bible is very often this, “O Lord my God, I cried unto thee.” It does not take our being attuned to God to make the appointment. Just as the prodigal son suddenly decided that his really right place was not in that pig pen when he came to himself [Luke 15: 16-18]. There’s a whole new view of one’s identity. He decided that his father’s house held much more. Then you notice the father did not go to the man with the swine to save the son. The son had to do something. Then the father ran to meet him as he was coming [Luke 15:20].

With your back to the Father, you’re not even heading in that direction. With your face toward the Father you’re looking at the Father’s face, which is part of the cure biblically, [that] is to see the divine nature. Then of course, you want to be nearer the source of your nature. Step by step the light grows brighter around your feet. We know where we’re heading. We may not have arrived yet, but it’s getting brighter, and lighter, and our problems are dropping away, our burdens, and the divine nature is becoming applicable nearer and nearer. “O Lord my God, I cried unto thee; you have healed me.”
“One of our modern hymns [#425] has been made out of verse 5, “weeping may endure for a night, but joy [cometh] in the morning.” That word “joy” in the Hebrew is “singing.” Take weeping as the symptom and notice singing is the remedy. Sing, do we do much singing? It doesn’t have to be even with an audible or perceptible sound. It’s in our hearts, the song…. All the things that Jesus mentioned. They have to make room for the joy. It’s fullness of joy. It’s God’s dosage. Everything else has to be eliminated, removed, uncontained. That’s quite a prescription for depression, adversity. It seems difficult to SING in a trial, in a crisis. The Bible is just saying, try it, you might like it.** [Laughter] Because it might solve [any and all issues].

“Leaves of the Tree: Prescriptions from Psalms,” by B. Cobbey Crisler

**Try a virtual CedarS 365 Zoom Hymn Sing! (Sundays at 7pm Central Time.) You might like this healing CedarS tradition as a happy, worldwide “chorus” does every week. Three of the eight hymns we sung last night were selected at the request of at-home singers from Spain, Ghana and Brazil.


GEM#11: As a church, let’s make our prayers “Instant … earnest … unceasing” (And, then let’s expect results! See the rest of the story.)
Cobbey Crisler on Acts12:1-11 (B20)—Peter’s jail break by prayer:

And here at the Passover season, which seems to be the popular time for execution… Herod arrests Peter, throws him into prison with sixteen soldiers guarding him with full intent to bring him out and try him and execute him after the Passover festival. (…This is Herod Agrippa the First, who ruled all Palestine in the years 41-44 A.D. He was grandson of Herod the Great…) As one might translate the Greek in Acts 12, verse 5: “Instant and earnest prayer was made unceasing of the church unto God for him.”…

This focus collectively on prayer – does it have power? Well, that very night, we can see the effectiveness of such prayer because Peter suddenly, not knowing really what is happening himself, is fast asleep in the prison when he is awakened, told to “rise up quickly. His chains fall off from his hands.”… The angel, with a note of human practicality, “suggests that Peter put on his sandals. He does, still really not knowing what he is doing, thinking it’s almost a dream he is going through.”… “He goes out through the first and second ward and finally to the gate that leadeth unto the city. It opens, as if by itself. They go out together. The angel disappears.”…

Peter, for the first time in Acts 12, verse 11, realizes what has happened and states “now I know for sure that God hath sent his angel, and hath delivered me out of the hand of Herod. Peter makes his way to what was apparently a favorite Christian assembly point. And that is called the house of Mary,” the mother of John, whose surname was Mark… John Mark being the one to whom the gospel has been attributed.

[The rest of the story, beyond this week’s markers:]
This may have been the house church in Jerusalem where the early church held many of its meetings. It was here that the church was praying for the release of Peter.
And now we’re about to be introduced to one of my favorite characters in the Bible. Her name is Rhoda. This Rhoda acts like many little girls I know, and I’m sure that you know. “Peter knocks at the door of the gate.” (Knocking sound) And everybody’s praying so heavily inside no one hears him “except for this child.” (Acts 12:13) Rhoda comes to the gate and recognizes Peter’s voice. Now do you think that Rhoda lets Peter in? No.
“She’s so excited she leaves Peter standing there and races inside the house and tells everybody that Peter’s out there.”… You can imagine what this adult church-going group said to Rhoda. “They turned to her and say, ‘You are mad!”… (See Acts 12:15)… Many groups of adults dismiss children in similar terms. And isn’t it a commentary somewhat on the conviction, or lack of it, behind their prayer? “Don’t bother us, Rhoda, we’re praying.” And yet, the answer to their prayer stood outside the gate, and a little child was trying to lead them there. Now, when it says “she constantly affirmed that it was so,” I think you could get very easily a picture of a little girl stamping her foot on the ground, insisting that Peter was there…
Finally, to shut her up, they are willing to concede that “it might be his angel,” something other than Peter himself, assuming perhaps that Peter had been executed… “But Peter persistently keeps knocking.” (See Acts 12:16) (Knocking sound) …
You notice it’s harder for him to get into John Mark’s Mother’s house than it was for him to get out of jail. And they come and open the door and are astonished.”
“After the Master, What? The Book of Acts,by B. Cobbey Crisler



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