Ideas for studying the Bible Lesson “God” – JULY 3, 2016

Dear Readers,

We will discuss two citations from this week’s lesson on “God.”



Jeremiah 29:11

I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end.”

Ellicott’s Commentary for English Readers

To give you an expected end.—Better, to give you a future (that which is to be hereafter) and a hope. This is the literal rendering of the words, and it is far more expressive than that of the English version.  The “future” tells them that their history as a people is not yet over; the “hope” that there is a better time in store for them. To wait for that future, instead of trusting in delusive assurances of immediate release, was the true wisdom of the exiles.” (

Pulpit Commentary

For I knew the thoughts, etc.; i.e. though seventy years must pass over you in exile, yet do not apprehend that I have forgotten you, for I know full well what my purpose is towards you – a purpose of restoring to you “peace” and prosperity. An expected end; rather, a future and a hope; i.e. a hopeful future (comp. Jeremiah 31:17,  ‘There is a hope for thy future’). That unexpectant apathy which is the terrible accompaniment of so much worldly sorrow was not to be an ingredient in the lot of the Jews.” (


Psalms 27:8

“When thou saidst, Seek ye my face; my heart said unto thee, thy face, Lord, will I seek.”

 “The passage is designed to denote the state of the mind, or the disposition, in regard to the commands of God. The command or precept was to seek God. The prompt purpose of the mind or heart of the Psalmist was, that he would do it. He ‘immediately’ complied with that command, as it was a principle of his life – one of the steady promptings of his heart – that he would do this. The heart asked no excuse; pleaded for no delay; desired no reason for not complying with the command, but at once assented to the propriety of the law, and resolved to obey. This related undoubtedly at first to prayer, but the ‘principle’ is applicable to all the commands of God. It is the prompting of a pious heart immediately and always to obey the voice of God, no matter what His command is, and no matter what sacrifice may be required in obeying it.” (Barnes’ Notes on the Bible)

Face in Hebrew can mean “presence” (Thayer’s Greek Lexicon).  To see one’s face is to be in one’s presence.  And biblically speaking, God’s presence is represented by the Tabernacle.  And in the Tabernacle, specifically the Most Holy Place or Holy of Holies.

God has invited us to “Seek His face.”  Isn’t that God doing the calling?  And what is our response? “Thy face, Lord, will I seek.”  We have acknowledged the invitation and answered, “Yes, God, we will come into Thy presence.  The fact is, we’re already there, spiritually speaking, aren’t we?  We’ve never really been absent from the Lord.

God’s presence is, in our Mary Baker Eddy’s  words, “broader than the solar system and higher than the atmosphere of our planet” (Mis. 174:6).  He is the center and circumference of our being.  There is no place to go where we could be out of His presence and care. 


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Ideas for studying the Bible Lesson “Christian Science” – JUNE 26, 2016

Dear Readers,


This week’s blog will discuss Mark 12:28-31 from Section 5 in this week’s Lesson: 

Mark 12:28-31

28  And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?

29  And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord:

30  And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.

31  And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.

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Ideas for studying the Bible Lesson “Is the Universe, Including Man, Evolved by Atomic Force?” – JUNE 19, 2016

Dear Readers,

The Disciple John

This week’s blog will discuss John 1:1, plus verses 3-5, which are in this week’s Lesson: 

John 1:1

1  In the beginning was the Word, and the Word was with God, and the Word was God.

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Ideas for studying the Bible Lesson “GOD THE PRESERVER OF MAN” – JUNE 12, 2016

Dear Readers,

What spiritual lesson can we learn from the story of David and Goliath?


The blog this week will discuss David’s battle with Goliath, from Section Two in this week’s Bible Lesson:

I Samuel 17:4, 8, 10, 11, 32, 38, 39, 40, 45, 46, 47, 50

4  And there went out a champion out of the camp of the Philistines, named Goliath, of Gath, whose height was six cubits and a span.


Who were the Philistines?  Why were they a threat to the Israelites?

What does the word “champion” mean in Hebrew?

Where does the encounter take place?

Why would this be the most detailed of all the stories about David?

What would give David, a shepherd boy, the courage to go fight a “giant”?  What is the role of a shepherd?

Why would David refuse to wear Saul’s armor?  What qualities does David express which enable him to face Goliath without fear?

Why didn’t others in King Saul’s army have the willingness to face Goliath?  What immobilized the army?



David, second ruler of Israel, was destined to become Israel’s greatest king. He was associated with the period of the United Kingdom. David, the youngest of the eight sons of Jesse, of the tribe of Judah, was a shepherd boy caring for his father’s sheep in the hills of Bethlehem when the prophet Samuel came, at God’s bidding, to anoint him Israel’s future king: and ‘the Spirit of the Lord came upon David from that day forward.’. . . According to one account (I Sam, 16:14-23) David was already known to King Saul as an accomplished harpist and as a man of war when the king sent for him to serve at his court that his troubled mind might be soothed with music. According to another record (I Sam. 17:1-18:2) David was unknown to Saul until he appeared as a shepherd youth before the king’s army as it stood in battle array against the army of the Philistines. For forty days their champion, a nine-foot giant name Goliath, had paraded himself morning and evening, boastfully defying Israel’s army. Fearlessly David took up the challenge, declaring, ‘Thou comest to me with a sword . . . but I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast defied.’ Using only the weapon he had proved, a shepherd’s slingshot, he killed the Philistine giant with a single stone” (Berenice Shotwell’s Getting Better Acquainted with Your Bible, page 112).

David explains the true purpose of the contest:  so that “all the earth may know there is a God in Israel, and that all this assembly may know that the Lord does not save by sword and spear; for the battle is the Lord’s and He will give you into our hand.

David calls Israel away from its imitation of the nations, and calls the nations away from their foolish defiance of Yahweh.” (Brueggemann, First and Second Samuel, Interpretation, 132).


Goliath. The Philistine champion who was slain in combat by David in the Valley of Elah. Goliath is included among the descendants of the giants, who, probably as foreign mercenaries serving with the Philistines, took up their residence in Gath. His enormous stature and herculean armor struck terror into the army of Saul during the forty days he defiantly challenged it to provide a champion for a trial by combat, whose outcome would determine the fate of the war” (Interpreter’s Dictionary of the Bible, Vol. 2, page 439).

I defy the armies of Israel; give me a man, that we may fight together—In cases of single combat, a warrior used to go out in front of his party, and advancing towards the opposite ranks, challenge someone to fight with him. If his formidable appearance, or great reputation for physical strength and heroism, deterred any from accepting the challenge, he used to parade himself within hearing of the enemy’s lines, specify in a loud boastful, bravado style defying them, and pouring out torrents of abuse and insolence to provoke their resentment” (Jamieson-Fausset-Brown Bible Commentary).


“It is difficult to translate the Hebrew weights and measures accurately into modern figures, and the estimates of scholars vary. The cubit was the distance from the elbow to the tip of the middle finger. The span was the distance from the tip of the thumb to the tip of the little finger when the fingers are spread, and was the approximate equivalent of half a cubit. Naturally these measurements varied according to the height of the people who used them. The Israelites were a comparatively small people, and the most probable estimate for the cubit in use in Palestine is about 17.5 inches. This puts the height of the Philistine giant at about 9 ½ feet, which may seem like an exaggeration, but it appears from II Sam. 21:15-22 that the Philistines had a number of men of unusual height in their service” (Interpreter’s Bible Vol. 2, page 972).


S&H 268:11

“In this revolutionary period, like the shepherd-boy with his sling, woman goes forth to battle with Goliath.”


Imaginary Goliaths,” Irving C. Tomlinson, The Christian Science Journal, Vol. 31, No. 2, May 1913.


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Ideas for studying the Bible Lesson “GOD THE ONLY CAUSE AND CREATOR” – JUNE 5, 2016

Dear Readers,

Why is it important to pray, “Lead us not into temptation”?

Sermon on the Mount

Jesus giving the Sermon on the Mount

The blog this week will discuss the verse in the Lord’s Prayer on leading us not into temptation, from the Responsive Reading in this week’s Bible Lesson (note: we bolded the words that we dig into further):

Matthew 6:13

“And lead us not into temptation, but deliver us from evil: . . . .”


Does God actually tempt humanity?  If not, why pray “Lead us not into temptation”?  What does this petition mean?

How does this prayer reconcile with James’ statement in 1:13 – “Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man:”

Is it a “sin” to be tempted?  In Hebrews 4, verse 15 – the author tells us: “For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.”  What does this verse mean in relation to Jesus’ statement in the Lord’s Prayer?

Would God “test” us to prove our faith in Him?


Temptation = peirasmos in Greek:  “trial, testing” (Strong’s Lexicon)


Deliver = “rhouamai” in Greek:  “rescue, deliver from danger or destruction” (Strong’s Lexicon)

Deliver = Rhýomai (from eryō, “draw to oneself“) – properly, draw (pull) to oneself; to rescue (“snatch up”); to draw or rescue a person to and for the deliverer (HELPS Word-studies)

In Mt 6:13 (“the Lord’s Prayer”), (rhýomai) is used in the closing sentence, Deliver (rhýomai) us from evil” – i.e. Deliver me to Yourself and for Yourself.” That is, “Lord deliver me out of my (personal) pains and bring me to You and for You.”

“(rhýomai) properly means, ‘to snatch out for oneself'” (H. Cremer, G. Winer)

“Properly,  (rhýomai) means to draw out. . . to one’s self – i.e. to rescue for oneself (to oneself).  rhýomai (“rescue”) implies removing someone in the midst (presence) of danger or oppression, i.e. delivered ‘right out of’ and to (for) the rescuer.” (Thayer’s Lexicon)


Evil poneros in Greek: “the evil one” (Thayer’s Lexicon)

Evil, grievous =

“From a derivative of ponos; hurtful, i.e. Evil (properly, in effect or influence, and thus differing from kakos, which refers rather to essential character, as well as from sapros, which indicates degeneracy from original virtue); figuratively, calamitous; also (passively) ill, i.e. Diseased; but especially (morally) culpable, i.e. Derelict, vicious, facinorous; neuter (singular) mischief, malice, or (plural) guilt; masculine (singular) the devil, or (plural) sinners — bad, evil, grievous, harm, lewd, malicious, wicked(-ness).”  (Strong’s Exhaustive Concordance)

New Testament Connections:

I Cor. 10:13

There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.


Mis. 114:21

“Christian Scientists cannot watch too sedulously, or bar their doors too closely, or pray to God too fervently, for deliverance from the claims of evil. Thus doing, Scientists will silence evil suggestions, uncover their methods, and stop their hidden influence upon the lives of mortals. Rest assured that God in His wisdom will test all mankind on all questions; and then, if found faithful, He will deliver us from temptation and show us the powerlessness of evil, — even its utter nothingness.”

Mis. 115:15

“Your means of protection and defense from sin are, constant watchfulness and prayer that you enter not into temptation and are delivered from every claim of evil, till you intelligently know and demonstrate, in Science, that evil has neither prestige, power, nor existence, since God, good, is All-in-all.”


In her letter to James Neal, of 1897, Mary Baker Eddy spoke of this stanza of the Lord’s Prayer [Matt. 6:13] and told him:

“Pray daily, never miss praying, no matter how often: ‘Lead me not into temptation,’ – scientifically rendered, – Lead me not to lose sight of strict purity, clean pure thoughts; let all my thoughts and aims be high, unselfish, charitable, meek, – spiritually minded. With this altitude of thought your mind is losing materiality and gaining spirituality and this is the state of mind that heals the sick” (quoted in Robert Peel’s Mary Baker Eddy: Years of Authority, page 101.) 


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Ideas for studying the Bible Lesson “ANCIENT AND MODERN NECROMANCY, alias MESMERISM AND HYPNOTISM, DENOUNCED” – MAY 29, 2016

Dear Readers,

Why is it so important to do as James tells us to do – “resist the devil”?

image001The blog this week will discuss the statement in James 4:7, from the Responsive Reading in this week’s Bible Lesson (note: we bolded the words that we dig into further):

James 4:7

Submit yourselves therefore to God.  Resist the devil, and he will flee from you.


What does “denounced” mean?

Why is resistance so important in our healing work?  What are we to resist?

How do we submit to God?



“Submit” = “hypotasso” in Greek: “to obey, to place or rank under, to subject.” (Strong’s)

“Resist” = “anthistemi” in Greek: “take a stand against, oppose, hold one’s ground – refuse to be moved” (Strong’s and HELPS Word-studies).”  It was a military term in classical Greek and meant “take a firm stand against.”

“Devil” = “diabolos” in Greek: “the Slanderer, false accuser, backbiter.” (Strong’s and HELPS word-studies)

“The Devil can fight, but he cannot conquer; if, therefore thou dost withstand him, he will flee from thee, beaten and ashamed” (The Shepherd of Hermas – an Apocryphal work)

Resist the devil, and he will flee from you – While you yield to God in all things, you are to yield to the devil in none. You are to resist and oppose him in whatever way he may approach you, whether by allurements, by flattering promises, by the fascinations of the world, by temptation, or by threats. See I Peter 5:9. Satan makes his way, and secures his triumphs, rather by art, cunning, deception, and threatenings, than by true courage; and when opposed manfully, he flees. The true way of meeting him is by direct resistance, rather than by argument; by steadfastly refusing to yield in the slightest degree, rather than by a belief that we can either convince him that he is wrong, or can return to virtue when we have gone a certain length in complying with his demands. No one is safe who yields in the least to the suggestions of the tempter; there is no one who is not safe if he does not yield.” (Barnes’ Notes)


Mary Baker Eddy wrote to Edward Kimball (after he had written to her that he must leave Boston due to illness): 

“Stay in Boston and vicinity always if you please. I know you can master it, the lie, there as well as elsewhere.  To run before a lie is to accept its terms.  This works like running before the enemy in battle.  You will be followed, pursued til you face about, trust in God and stand on Spirit, denying and facing and fighting all claims of matter and mortal mind, both one.” (Quoted in Gilbert Carpenter’s papers)


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Ideas for studying the Bible Lesson “SOUL AND BODY” – MAY 22, 2016

Dear Readers,

What should be our priority in life?

Jesus giving the Sermon on the Mount

The blog this week will discuss Jesus’ statements in Matthew 6:33 from the Responsive Reading in this week’s Bible Lesson (note: we bolded the words that we dig into further):

Matthew 6:33

33  But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.


What does the world seek after?  How does that differ from Jesus’ statements in these verses? 

If we engage in excessive worry, what does that type of mental attitude indicate about us and our concept of God?

What does worry accomplish, if anything?

Some define worry as “practical atheism and an affront to God.”  What is meant by that definition?

Luke’s version adds, “neither be ye of doubtful mind.”  Why is that an important command? 


GREEK VOCABULARY (From Strong’s Greek Lexicon, Thayer’s Greek Lexicon, HELPS Word-studies, and Hebrew-Greek Key Study Bible)

In reference to Matthew 6:33: 

“Spiritually the kingdom of God is within the human heart.” (Hebrew-Greek Key Study Bible)

“kingdom” = “basileia” in Greek: “sovereignty, authority, rule, especially of God, both in the world, and in the hearts of men; dominion.” 

We are to seek diligently – first of all – the dominion already within the human heart.

“seek” = “epizeteo” in Greek: “seek diligently, crave, wish for, demand, clamor for.”

Some consider verse 33 an equation of abundance.  We don’t seek second or third, but “first” – it’s our priority every moment of every day to seek the kingdom of God and His righteousness.

“righteousness” = “dikaiosune” in Greek:  “Righteousness is conformity with the claims of higher authority and stands as an opposite to lawlessness.  It is conformity to all that He commands or appoints.”

“When affirmed of Christ, denotes his perfect moral purity, integrity, sinlessness; when used of God, His holiness.” (Thayer’s Greek English Lexicon)


Matthew 6:10 – “Thy kingdom come.”

  • Dummelow’s Bible Commentary shares this insight about the phrase, “Thy kingdom come”: “May justice triumph over injustice, truth over error, kindness over cruelty, purity over lust, peace over enmity. It is a prayer for the peace and unity of the Church, for growth in grace.”
  • Abingdon Bible Commentary: “The kingdom of God is the kingdom of heaven realized on earth, the will of God expressed in all human life.”

Luke 12:29-31

“And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind.  For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things.  But rather seek ye the kingdom of God; and all these things shall be added unto you.”

“Doubt” can mean, “a feeling of not being certain about something; its verb form:  “to think that something is probably not true or that it probably does not exist.”

“Doubtful mind” – only time in the New Testament this is used.  Meteorizo” in Greek: “Suspended in mid-air; to shift from one conviction to another; vacillating (wavering), like a person living ‘suspended’ in anxiety.” (HELPS Word-studies)

Gill’s Exposition of the Entire Bible

Doubtful mind.  “Be not fickle, unstable, and inconstant, and wandering in  your thoughts about these things, like the meteors in the air, which are carried about here and there; let not your minds be disturbed and distracted about them; or be anxiously solicitous for them.”

Thayer’s – “neither be ye anxious, or and waver not between hope and fear.”

MacLaren’s Expositions:

“Both images point to the unrest of worldliness, and while the unrest of care is uppermost in the one, the other includes more than simply care, and warns us that all occupation with simply creatural things, all eager seeking after ‘what ye shall eat or what ye shall drink’ or after more refined forms of earthly good, brings with it the penalty and misery of ‘for ever tossing on the tossing wave.’  Whosoever launches out on to that sea is sure to be buffeted about.  Whoso sets his heart on the uncertainty of anything below the changeless God will without doubt be driven from hope to fear, from joy to sorrow, and his heart will be desolate when his idols perish.”


S&H 590:1

“KINGDOM OF HEAVEN. The reign of harmony in divine Science; the realm of unerring, eternal, and omnipotent Mind; the atmosphere of Spirit, where Soul is supreme.”

Rud. 12:21

“As power divine is the healer, why should mortals concern themselves with the chemistry of food?  Jesus said: ‘Take no thought what ye shall eat.'”

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Ideas for studying the Bible Lesson “MORTALS AND IMMORTALS” – MAY 15, 2016

Dear Readers,

What is Jesus’ meaning of his statement:  “the flesh profiteth nothing”?

Jesus teaching in the Temple

Jesus teaching in the Temple

The blog this week will discuss Jesus’ statement in John 6:63, from this week’s Bible Lesson, in the Responsive Reading (note: we bolded the words that we dig into further):

John 6:63

It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.


How does the flesh profit nothing?

Why would many of Jesus’ disciples walk no more with him after he made the statement found in John 6:63



“Quickeneth” – in Greek means:

“give life; empower with divine life.” (Strong’s Lexicon)

“Profits nothing” in Greek means:

“does no good, doesn’t benefit, isn’t useful;”
“nothing” “a powerful negating conjunction; it shuts the door, leaves no exceptions, of no account.“ (Strong’s Lexicon)

“Spirit”  = “pneuma” in Greek: “wind, breath, spirit, air, movement.” (Strong’s Lexicon)

“Flesh” = “sarx” in Greek: “flesh, body, materiality.” (Strong’s Lexicon)

Barnes’ Notes:

“My doctrine is spiritual; it is fitted to quicken and nourish the soul.  It is from heaven. Your doctrine or your views are earthly, and may be called flesh, or fleshly, as pertaining only to the support of the body.”

Expositor’s Bible Commentary:

“Jesus satisfied their deepest spiritual wants. They had found in him provision for their whole nature, and had learned the truth of his saying, ‘He that cometh to me shall never hunger, and he that believeth on me shall never thirst.’  They could now say, ‘Thou hast the words of eternal life.’ His words made water into wine, and five loaves into five thousand, but his words did what was far more to their purpose,- they fed their spirit. His words brought them nearer to God, promised them eternal life, and began it within them. From the lips of Jesus had actually fallen words which quickened within them a new life – a life which they recognized as eternal, as lifting them up into another world. These words of his had given them new thoughts about God and about righteousness, they had stirred hopes and feelings of an altogether new kind. And this spiritual life was more to them than anything else. No doubt these men, like their neighbors, had their faults, their private ambitions, their hopes.  Peter could not forget that he had left all for his Master, and often thought of his home, his plentiful table, his family, when wandering about with Jesus. They all, probably, had an expectation that their abandonment of their occupations would not be wholly without compensation in this life, and that prominent position and worldly advantage awaited them. Still, when they discovered that these were mistaken expectations, they did not grumble nor go back, for such were not their chief reasons for following Jesus. It was chiefly by his appeal to their spiritual leanings that he attracted them.  It was rather for eternal life than for present advantage they attached themselves to him. They found more of God in him than elsewhere, and listening to him they found themselves better men than before; and having experienced that his words were “spirit and life” (John 6:63), they could not now abandon him though all the world did so.”


Mary Baker Eddy makes this statement about the sixth chapter of John (Mary Baker Eddy Library Accession # A10680): 

“The sixth chapter of John contains the most metaphysical and scientific statement of being that is found in all the Bible.”

What statement might she be referring to?

Rud. 4:19

“Is there no matter?

All is Mind. According to the Scriptures and Christian Science, all is God, and there is naught beside Him. ‘God is Spirit;’ and we can only learn and love Him through His spirit, which brings out the fruits of Spirit and extinguishes forever the works of darkness by His marvellous light.

The five material senses testify to the existence of matter. The spiritual senses afford no such evidence, but deny the testimony of the material senses.”

Miscellany 357:22

“Spirit is infinite; therefore Spirit is all. ‘There is no matter’ is not only the axiom of true Christian Science, but it is the only basis upon which this Science can be demonstrated.”


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Ideas for studying the Bible Lesson “ADAM AND FALLEN MAN” – MAY 8, 2016

Dear Readers,

Why does Paul believe in the victory of grace?

Rome in Paul’s time

Rome in Paul’s time

The blog this week discusses Paul’s statement in Romans, Chapter 5, regarding the difference between Adam and Jesus, sin and righteousness and grace, from this week’s Bible Lesson, Section 5 (note: we bolded the words that we dig into further):

Rom. 5:19, 20 where, 21

19  For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous.

20  where sin abounded, grace did much more abound:

21  That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.


Who is Paul referring to when he mentions “one man’s disobedience”? What was his disobedience?  Who is the obedience of one?  Who or what is he obedient to?

Why does grace abound much more than sin?

How could the crucifixion be seen as the act of grace by which the true God is revealed? (See The New Interpreter’s Bible, Vol. X, page 525.)

Why does Paul believe in the victory of grace?


Webster’s definition of grace is:

“divine impetus and influence emanating from God and operating in the heart, restraining from sin and reflected in the life” (quoted in The Dominion of the New Covenant by May Rimes Hutson, 175).

Grace = “Charis” in Greek: “the divine influence upon the heart, and its reflection in the life; including gratitude.”  (Strong’s Lexicon)

Synonyms for grace:

“elegance, discrimination, refinement, beauty, loveliness, kindness, mercifulness, forgiveness, compassion, virtue, moral strength, goodness, knowledge of right and wrong.”

Commentary on Romans 5:19 —

Obedience.—This term is chosen in contradistinction to the disobedience of Adam. The obedience of Christ was an element in the atonement. (Comp. Philippians 2:8, where it is said that he “became obedient unto death;” and Hebrews 10:7, ‘Lo, I come to do thy will, O God,’ specially in connection with the atonement.) But if we interpret St. Paul by himself, we must not see in it the sole element to the exclusion of the ‘propitiatory sacrifice’ of Romans 3:25; Ephesians 1:7Ephesians 5:21Timothy 2:6.” (Ellicott’s Commentary for English Readers)

“By the obedience of one – Of Christ. This stands opposed to the disobedience of Adam, and evidently includes the entire work of the Redeemer which has a bearing on the salvation of people.” (Barnes’ Notes)

Commentary on Romans 5:20 —

Did much more aboundSuperabounded – “Abounded” is used nowhere else in the New Testament except in II Corinthians 7:4.  “It means that the pardoning mercy of the gospel greatly triumphed over sin, even over the sins of the Jews, though those sins were greatly aggravated by the light which they enjoyed under the advantages of divine revelation.” (Barnes’ Notes)

Commentary on Romans 5:21 —

even so might grace reign—In Ro 5:14, 17 we had the reign of death over the guilty and condemned in Adam; here it is the reign of the mighty causes of these—of Sin which clothes Death a Sovereign with venomous power (1Co 15:56) and with awful authority (Ro 6:23), and of Grace, the grace which originated the scheme of salvation, the grace which sent the Son to be the Saviour of the world, the grace which ‘made Him to be sin for us who knew no sin, the grace which makes us to be the righteousness of God in Him, so that we who receive the abundance of grace and of the gift of righteousness do reign in life by One, Jesus Christ!” (From Jamieson-Fausett-Brown Bible Commentary) 

through righteousness— the same which in Ro 5:19 is called His obedience, meaning His whole mediatorial work. This is here represented as the righteous medium through which grace reaches its objects and attains all its ends, the stable throne from which Grace as a Sovereign dispenses its saving benefits to as many as are brought under its benign sway.” (From Jamieson-Fausett-Brown Bible Commentary)

unto eternal life—which is salvation in its highest form and fullest development for ever.” (From Jamieson-Fausett-Brown Bible Commentary)


Mrs. Eddy wrote in a letter Joseph Eastaman: “Pray every day for Love Divine to leave you not to be tempted or yield to temptation in any direction, and to give you grace and wisdom each day to know and to do just what God would have you, This means to reflect God.” (Mary Baker Eddy Library, Accession #L03483)


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The Time and Place of the Writing of Romans

“The time and place of the writing of Romans is a matter which is generally agreed upon and which has a fair degree of certainty. Paul’s comments in Romans 1:8-15 and 15:22-29, when compared to the events of Acts 18:1-2 and 20:3, 6, 18, definitely point to a time late in 57 or early 58 A.D. The place of writing seems quite clearly to be Corinth.”

“How Paul’s Epistle to the Romans must have warmed the hearts of these saints and paved the way for his reception when he reached Rome. Paul’s epistle had a lasting effect on the Roman church and on saints beyond Rome. Not only this epistle but also others were circulated among the saints.  The copy which was taken to Rome was certainly treasured in the church of that city, and survived the persecution of AD 64. About AD 96 Clement, ‘foreign secretary’ of the Roman church, shows himself well acquainted with the Epistle to the Romans; he echoes its language time and again in the letter which he sent in that year on behalf of the Roman church to the church in Corinth. The way in which he echoes its language suggests that he knew it by heart; it could well be that the Epistle was read regularly at meetings of the Roman church from the time of its reception onwards.” (


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