Each Lesson-Sermon published in the Christian Science Quarterly—Bible Lessons is designed to be complete in itself. Its Bible references (King James Version) are corroborated and explained by passages from the Christian Science textbook, Science and Health with Key to the Scriptures by Mary Baker Eddy.

These Bible Notes are offered by the Christian Science Sentinel as indications of the possibilities for individual research.

APRIL 1 UNREALITY

I am with thee, saith the Lord, to save thee (Jer. 30:11)

The Jews in Babylonian exile after 597 b.c. seemed uprooted in a religious as well as a national sense. Their worship of one God had centered in the temple at Jerusalem; and now they felt deprived of their God and unable to worship Him. With inspired authority the prophet assures the captives that God is with them.

The righteous shall flourish like the palm tree: ... like a cedar in Lebanon (Ps. 92:12)

The Interpreter's Bible (IB) remarks that the palm tree was renowned for its gracefulness, fruitfulness, longevity; and the cedar for its beauty, strength, and fragrance.

Who redeemeth thy life from destruction (Ps. 103:4)

"Destruction" is literally "the Pit," i.e., Sheol, the abode of the dead, conceived in Old Testament (OT) thought as a place apart from all experience of God's presence and activity. Here the Psalmist recognizes that God is able to preserve from the most hopeless condition.

They ... found the man ... sitting at the feet of Jesus (Luke 8:35)

"Sitting at the feet" describes the posture of a disciple. Healed, this stranger desired to learn from Jesus.

APRIL 8 ARE SIN, DISEASE, AND DEATH REAL?

I am against the prophets ... that use their tongues (Jer. 23:31)

The false prophets offered their own words, claiming them to be God's message to the people. The New English Bible (NEB) translates, "I am against the prophets ... who ©1984 The Christian Science Publishing Society. All rights reserved. concoct words of their own and then say, 'This is his very word.'"

The children of Israel went up harnessed out of the land of Egypt (Ex. 13:18)

"Harnessed" probably conveys an immediate preparedness for defense of their newfound freedom. The Revised Standard Version (RSV) translates, "The people of Israel went up out of the land of Egypt equipped for battle."

The day of visitation (I Pet. 2:12)

IB explains this early Christian concept as "any time of crisis when God visits men in judgment or in blessing; not necessarily the Judgment Day." The Christians who receive this letter are to so live the truth they have been taught that the Gentiles around them will grasp the real meaning of Christianity and so be ready for conversion.

Blessed is he, whosoever shall not be offended in me (Luke 7:23)

In this context the Greek word "offended" is somewhat difficult to translate. What is indicated is the need for a wholehearted acceptance, without shock or inward denial. Moffatt renders it, "who is repelled by nothing in me!"

Trouble not yourselves (Acts 20:10)

The Greek verb here commands an end to uproar and loud lament. NEB has "Stop this commotion."

The tabernacle of God is with men (Rev. 21:3)

Ezekiel (37:27) had earlier prophesied this, and now the Revelator describes its fulfillment.

APRIL 15 DOCTRINE OF ATONEMENT

He hath shewed thee, O man, what is good (Mic. 6:8)

This verse has been called a summary of the major themes of the three great prophets who were Micah's immediate predecessors: justice (Amos 5:24); mercy, i.e., steadfast love (Hos. 6:6); and humility before God (Isa. 2:11 and 29:19).

Shall see the salvation of our God (Isa. 52:10)

In Hebrew thought the concept of divine salvation is very broad. Literally salvation indicates a saving from whatever would harm—ranging from famine, oppression, war, to sin, sickness, death. In its fullest sense it implies complete safety and continual preservation. As the one who saved from all evil and healed all ills, Christ Jesus proved his right to be called the "Saviour."

He that doeth truth cometh to the light, that his deeds may be made manifest (John 3:21)

The Greek verb "to make manifest" has as its base the concept of "bringing to light," "making clearly visible," "revealing by throwing light on the subject." (A related noun is the word for torch.) Throughout the Gospel of John, light and its concomitant revelation are seen as properties of the Christ as the manifestation of God.

God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation (II Cor. 5:18)

The depth of this reconciliation is shown by the Greek verb "to reconcile," which means basically "to change," and so "to bring into harmony with."

The hour is come; glorify thy Son, that thy Son also may glorify thee (John 17:1)

In its simplest application the Greek verb "to glorify" means to praise, honor, exalt. But in the New Testament the word takes a deeper meaning from the Hebrew concept of glory as "manifestation": the glory of God is the manifestation of His power and presence in a way that can be perceived humanly. In this sense, Christ Jesus "glorified" the Father in all that he said and did, but never more so than in the crucifixion/resurrection experience, which is "the hour" anticipated in this prayer passage.

APRIL 22 PROBATION AFTER DEATH

He will destroy in this mountain the face of the covering cast over all people, and the vail that is spread over all nations (Isa. 25:7)

John Mauchline, in his commentary on Isaiah 1-39, suggests the "face of the covering" may be a face veil, the sign of mourning. The word "vail," too, is usually thought to refer to mourning—though it actually represents a more general word in Hebrew and might conceivably mean, as Mauchline notes, "that which prevented [the nations] from seeing clearly and turning toward Yahweh."

He will swallow up death in victory (Isa. 25:8)

The Hebrew word for "swallow up" occurs in the previous verse as "destroy." Both mourning and death are to be swallowed up (and so destroyed) "for ever"—as RSV literally translates the Hebrew. (The use of "in victory" by the translators of the King James Version [KJV] follows Paul's free quotation of this passage in I Cor. 15:54.)

We have waited for him (Isa. 25:9)

This kind of waiting is eager and expectant, as the Hebrew verb shows.

But he answered nothing (Mark 15:3)

It is often remarked how the gospel accounts, especially of the trial, execution, and resurrection of Jesus, fulfill OT prophecies. Jesus' silent response here echoes Isaiah 53:7.

Have ye here any meat? (Luke 24:41)

"Meat," as usual in KJV, means simply "food." By eating in their presence, Jesus was reassuring his disciples that he indeed was not a ghost.

APRIL 29 EVERLASTING PUNISHMENT

Hear, ye children, the instruction of a father (Prov. 4:1)

"Instruction" represents a Hebrew term for chastening or discipline—a term that emphasizes the educational aspect of the experience (compare the thought of Heb. 12:5). The Theological Wordbook of the Old Testament notes further that in its OT uses the term "primarily points to a God-centered way of life, and only secondarily to ethical behavior."

Thou hast forgiven the iniquity of thy people, thou hast covered all their sin (Ps. 85:2)

The verb translated "forgiven" means literally to take away. "Covered" is another term for forgiveness, involving a putting out of sight.

There is no respect of persons (Col. 3:25)

The impartiality of God is well attested in the Scriptures (see, e.g., Deut. 10:17; II Chron. 19:7; Acts 10:34). Deuteronomy 1:17 and James 2:1–9 indicate some instructive human applications.

Come now, and let us reason together (Isa. 1:18)

"Reason together" (NEB has "argue it out") renders a Hebrew term with judicial implications, such as the debate between litigants in a court case. This verse is a call to repentance in the context of accusations of rebellion and sinfulness, illustrating the Hebrew concept of conviction of sin, which implies correction rather than mere punishment (compare Prov. 3:11, 12). The intent is to restore covenant, not to further damage it by simply exacting retribution against the offending party.