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Enjoy Cobbey Crisler insights on select Bible citations from the Christian Science Bible Lesson on “Man” for September 3, 2017

B. Cobbey Crisler
Posted Sunday, August 27th, 2017

Enjoy Cobbey Crisler insights on select Bible citations from
the Christian Science Bible Lesson on “Man” for September 3, 2017

[Warren’s (W’s) PS#1 – Cobbey Crisler’s insights on Psalms 8 (B1): “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.”
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 ehat 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

[W's PS#2—Cobbey Crisler’s insights on citation Matthew 8:14-16 (B11)
"(Verse 14. We come to the third healing [in Matthew's series of 10 of Jesus' proofs after the Sermon on the Mount of his Messiahship by his works, the healing of] Peter's mother-in-law. To have a mother-in-law, Peter had to be married. Peter had a wife. It's on the Sabbath day, too. But does Jesus consider women that important? Would he break the Sabbath for a woman? One may think that he might for a man. But would he do it for a woman? He does. Whatever business he had in Peter's house, he puts all aside and gives priority to the mother-in-law's needs. Despite the fact that it was the Sabbath. (Verse 15). He heals her of fever. [W: So much, for the supposed length and severity of the flu--as well as for its being communicable... "and she arose and ministered unto them."].
(Verse 16). "Many come, when the even was come to be healed." Why the evening? Because then the Sabbath is over and they could all come without any fear of recriminations from the Jews.”
Book of Matthew, Auditing the Master: A Tax Collector’s Report , by B. Cobbey Crisler]

[W's PS#3—some Cobbey Crisler’s insights on Revelation12 (B16)
“Now we come to Revelation 12 – a great and portentous moment in the Bible. The word “sign” which the King James Version translates “wonder” appears in verse 1 for the first time and in its only positive use in Revelation.

Rev 12:1 And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:

This unique sign is the epiphany of God’s womanhood – a contrast with the succeeding negative uses of the word sign is vivid. It stands out as does Isaiah’s well known and similar pronouncement that “the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son.” (Isa 7:14) …

But comprehension of this and interpretation of Isaiah’s statement, as well as the twelfth chapter of Revelation, have run the gamut of controversy. Scholars and theologians agree one thing that Revelation 12 is difficult if not impossible to explain. There may be a good reason for this, for the title of the book is not explanation but revelation.

To John at Revelation 12, verse 1 (see above) there appeared a great Symeon in heaven. The Greek word usually stands for a distinctive feature, identifying someone or something clearly. According to the Anchor Bible, “Symeon” usually translates in the Hebrew, that is, “some event assuring man of a divine intervention; it is a form of revelation.”

And we have a woman and her attire is celestial for it is associated with sun, moon, and stars. …

The Expositor’s Bible Commentary and the Anchor Bible have pointed out the sun, moon, and stars were part of the high priest’s garments. Does it follow, then, that this woman has something to do with the highest responsibilities in church?

In the Revelation 1, the son of man’s garments identify him as well with the priesthood, and thus, with the highest God-appointed responsibilities of church. … The arch priest of Israel has the exclusive right annually to enter the Holy of Holies where God’s presence was held in symbol to be. This is also where The Commandments rested inside the Ark, and where two Cherubim of purest gold, later overlaid on olive wood, stood symbolically on the right hand and left hand of God’s presence. In fact, if you remember, God is frequently cited in the Old Testament as dwelling between the Cherubim.

Consider then this Apocalyptic Picture of the woman with priestly implications and meanings and a crown of victory or dominion. How far this is from the stereotype subordinate role accorded woman by Ecclesiastical traditions through the centuries.

Although the very first statement about woman in the Bible is that God created her with dominion which precludes subjection. The first representative of womanhood in the text is Eve, and Eve is not only dominated by her husband, she is evicted from Eden, her home, woman’s special domain. This eviction has been used as Ecclesiastical pretext for her exclusion from high church offices.
Webster: pretext, noun -- a reason given in justification of a course of action that is not the real reason.

Theologians have been kinder to man’s Genesis 1 dominion, than to woman’s simultaneously declared right. Going even further, Ecclesiastism continues solemnly to blame woman for the downfall of the race. This is why the dominion woman of Revelation 12 is such a radical sign that sends tremors through anciently rooted traditions and overturns them.

For Revelation 12 reverberates with news of woman’s God-ordained assignment, to complete the salvation of the race, which Jesus inaugurated. The Anchor Bible refers to this one as a “key figure in the drama of salvation.” Then the author adds “there can be no doubt that Revelation is giving the Christian enactment of the drama foreshadows in Gen 3:15 where enmity is placed between the serpent and the woman – between the serpent’s seed and her seed.

Gen 3:15 And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.

“Revelation 12 is unquestionably set against the background of Genesis 3,” from the Anchor Bible.

But shouldn’t we regard this woman simply as an Apotheosis – God’s ideal.

Rev 12, Verse 1 certainly casts about her certainly such a heavenly outline.

Rev 12:1 And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:

The Bible has conditioned us, however, to look for God’s ideals to make an earthly statement, to have a concrete, practical application to present living.
In fact, The Lord’s Prayer petitions that God’s will be done in earth as it is in heaven. So the Apocalyptic Picture in verse one of spiritual womanhood as
God has created her must appear at some point as answered prayer “in earth as it is in heaven.”

Matt 6:10 Thy kingdom come. Thy will be done in earth, as it is in heaven.

Otherwise, woman’s God-given dominion would remain unexercised on earth. Her spiritual potential would remain unseen. She would never escape from Eve’s mold.

Wrestling with these implications, the Anchor Bible’s author continues: “It is generally agreed that the woman of Revelation is a symbol of the people of God; however, often in the Bible, collective figures are based on historical ones. Thus the fact that the woman represents the people of God would not at all preclude a reference to an individual who is the basis of the symbolism.” (From the Anchor Bible.)

Rev 12, verse 2, with its Eve’s imagery of birth throes and pain contrasts with the dominion woman of verse 1: “…she being with child cried, travailing in birth, and pained to be delivered. (Rev 12:2)

As Jesus had foreseen in the Gospel of John, “…her hour is come.” (John 16:21) …

The Genesis 1 womanhood and her spiritual dominion must now be fulfilled on earth. The curse on Eve must be remedied and her stereotype transfigured. …
To exemplify this spiritual ideal is no easy task. The woman is opposed by the dragon’s animalism and its sworn enmity against life and health. This is the second sign – the great red dragon. Woman has met this symbol before in Genesis 3. It was smaller then – a serpent beguiling Eve.

Now, although John identifies it as that old serpent, it has grown to the proportions of a dragon, face to face with the woman of the Apocalypse. At this point in scripture, one could well reflect upon a young Sunday School boy’s ingenuous question: “Why didn’t they kill it when it was little?”

It may also be worth pondering that the symbols chosen – a talking serpent and a dragon – are not real entities in nature. They belong to the language of mythology. Even if a myth has ballooned for centuries, it is still a myth.

Have you noticed in Genesis there is no reported dialog between Adam and the serpent? Adams was commanded directly by God not to eat of the fruit of the tree; In fact, it is the first “thou shalt not” in the Bible. (Gen 2:17) …The tree, then, not the serpent, represents Adam’s problem, and Jesus is the remedy for Adam, Paul tells us. That would require that Jesus gloriously succeed at each point where Adam dismally failed.

Where, for example, in Jesus’ career, do we find the remedy for the tree?
The first epistle of Peter speaks of Jesus baring our sins in his own body on the tree. (I Pet 2:24)… Although tree here is a reference to the cross, the Greek word is the same, used in the Greek Old Testament for Adam’s tree. The act of nailing Jesus to the cross thus takes on symbolically the attempt to nail him to the tree of sin and its fruit, and to see him perish in the demoralization of Adam, and in the shame and futility of the Adam race. This would have left Jesus career as barely a footnote to human history. But, Jesus solved the problem of that tree; he called himself the bright and morning star, and this was the dawning of an entirely new human race. …

Sealed by God, rather than marked by the beast – a race that could now heal in the name of Jesus of Nazareth, rather than die in the name of Adam of Eden.

But Adam was not all there was to this surrender in Eden, there was Eve. Logic would conclude that she needs to be remedied as well, in order for all Eden’s mistakes to be expunged.

God’s logic and His revelation could not be counteracted, so we should pursue what Revelation waits to disclose on this theme. Eve’s failure was listening to the serpent; she was beguiled, as Paul writes. The serpent then, not the tree, represents Eve’s problem.

Gen 3:13 And the Lord God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat.

II Cor 11:3 But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ. (Paul writes.)

How is the serpent’s apparent success to be remedied? The woman in Genesis One has dominion; this is the only remedy for manipulation and its fruits of subjection and subordination. The matrix of God’s womanhood is not the stereotype of man’s making. Only God’s type of womanhood could stand impervious to beguilement and subtlety, listen solely to God and free her seed from the magnetic pull of the dragon’s tail. Can such a role model be lived on earth as it is in heaven? Prophesy’s answer is an unequivocal “Yes!”

Scriptural text also foresees a serpent’s final grip on the ancient and modern history of man, both species and genera, will loosen and fall away. (Genera is plural of Genus – Def Webster)

No precedent will remain for allegiance to ought than one omnipotent God, and the human will be found living and embodying the First Commandment.

The magnitude of these two witnesses and their mission in prophesy, as well as the divine responsibilities they bear, grow in scripturally receptive hearts and burn within them. Let us turn to Isaiah 42, verse 13 for a few moments.

Here the prophet lists the only two witness to God’s full nature and essence.

One can discover, in Genesis One, the male and female of His creating. Isaiah refers to the first representation of God’s nature thus: “The Lord shall go forth as a mighty man.” (Isa 42:13) The New England Bible continues the translation like this: “As a warrior, he will rouse the frenzy of battle; like a hero, he will shout, he will raise the battle cry and triumph over his foes.”

Isa 42:13 The Lord shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies.

Is this a prophetic summons for manhood on earth to represent the essentials of manhood in heaven, to exercise dominion on earth as the master? All this is phrased in the language of battle.

The next verse, Isa 42:14, interposes a time transition, and God said, “I have long time holden my peace; I have been still, and refrained myself.”

Isa 42:14 I have long time holden my peace; I have been still, and refrained myself: now will I cry like a travailing woman; I will destroy and devour at once. Zzz47:20

Then comes the prophesy of a second representation of God’s nature “Now, will I cry like a travailing woman.” The Interpreter’s Bible Dictionary translates the Bible verse: “I will gasp and pant.” For the original Hebrew words are borrowed from vocabulary peculiar to the throes of childbirth.

So, Rev 12 is not without its antecedents in prophesy. What kind of a birth is being portrayed, however? Turn back to Rev 12:2 to the phrase “travailing in birth.”

Rev 12:2 And she being with child cried, travailing in birth, and pained to be delivered.

In the original Greek travailing in birth in conveyed by one word, and it connotes intense pain in general – that is the physical and mental senses. The verb’s usual meaning is in anguish or being in torment with no references to the pangs of childbirth in a literal sense. The Anchor Bible comments: “The present tenses indicate prolonged suffering – the terminology no ordinary childbirth.” The phrase with child does not always refer to physical motherhood. Similarly, “cries out” is not confined to an association with childbirth.

In the Septuagint, or Greek Old Testament, it is also used for crying out to Yahweh. “In John it occurs four times in the sense of proclaiming in the face of contradiction.” (Anchor Bible) Philo, a Jewish philosopher, roughly contemporary to Jesus, uses the word, according to The Anchor Bible, “in the sense of the soul bringing forth thoughts.” The woman of Rev 12, verse 1, wears a crown or corona in Jerome’s Latin translation. The woman of Rev 12, verse 2, is pained or cruciator in the same Latin translation – a word that shares the same root with cross and crucifixion. In this combination of crown and cross, we have appears to be a divine human coincidence, an event divinely prescribed, but humanly carried out. It comes as no surprise to read further in the Anchor Bible that “the woman’s symbol is almost as important as The Lamb.”...

Later in Revelation, references to the Lamb’s wife divulges her complementary role to The Lamb. Jesus calls himself the bridegroom, a prophetic word. The title, however, is not suitable unless there is a bride. ....

Going back to Genesis One, the next reference to the number two is not in numerical form, but rather illustrated in the product of God’s nature, as male and female. Both are said to be the image of God, having His dominion, and absolutely God-like – “Male and female, created He them.” For what reason we ask? -- Logic responds, “To be like Him, to be two witnesses of his nature – manhood and womanhood, two luminaries, two candlesticks...

What a radical challenge this is both to our present traditions as to God’s essential being as well as to the relationships between the sexes. First, we must conclude from the text of Genesis One, that image is male and female, the original, or God, is revealing His nature, and Her nature, as Father/Mother."

“Apocalyptic Pictures: Prophecy and Parody” by B. Cobbey Crisler

W's PS#4— Fight the flood with the No-and-Yes Love of the Commandments and Beatitudes! [Transcribed by Warren with love in the wee hours for you!]

Here's more priceless, classic Cobbey Crisler: Our defense against the dragon and its FLOOD in Rev.12:1-3 (B16) is the "No-and-Yes" Love found in the Commandments and Beatitudes: (Sent in a early Saturday email blast before posting here online.)
“The red dragon has seven heads and ten horns [Revelation 12:3]. What would that perhaps relate to? Methodius, an early Christian, writing at the last of the Third Century, indicates to those to whom he is writing that the ten horns of the dragon are the opposites of the Decalogue. What could gore us, lay us absolutely open, completely open to the world’s weapons than to deny the Commandments, fail to use them, or openly live in opposition to them?’

“Take the Commandments [Exodus 20: 3-5, 7, 8, 12, 13-17]. Reverse each one. Look what’s happening to our world today. See if the dragon’s horns are not goring humanity freely and with license.

“Thou shalt commit adultery” [Exodus 20:14]. Beginning to look like the rule rather than the exception. When that happens, that’s one of the dragon’s horns, if Methodius is correct.

“Thou shalt kill” [Exodus 20:13]. There’s hardly a television program in which we don’t come up with some fictionalized representation of murder.

“Thou shalt steal” [Exodus 20:15]. Time magazine reports shoplifting as the key crime in our country.

“What are the rules? Why are we ignoring the Commandments? What would the seven head, perhaps, relate to in Revelation 12:3? They have crowns on them. They’re claims to sovereignty when the crowns are on those heads.

“In the Book of Revelation we started right out with John saying [in Chapter 1, Verse 1] that the revelation was coming to him from Jesus and through Jesus from the seven Spirits of God [Verse 4]. Not eight, not six, but you find the seven Spirits of God mentioned throughout the Book of Revelation. Like the seven branches of the menorah, like Zechariah’s [4:2] beautiful vision of the Godhead in that way, seven lamps and seven pipes. These seven aspects of God, if denied, opposed, vilified, held up to ridicule, is that what those heads are claiming such sovereignty, is that what they’re doing within?

… “We find [in Revelation 12:1] womanhood “clothed with the sun, the moon under her feet.” Interestingly enough, the moon had a linguistic relationship to the curse upon woman, being the root of monthly. Yet woman is seen with total dominion over all material influences. Her feet are on the moon. That’s the symbol of dominion in the Bible; [it’s] to have everything under your feet.
That crown of twelve stars leaves no doubt that woman is seen here as a total remedy for Eve…”

… “Eve lost the battle with the serpent. Womanhood in the twelfth chapter of Revelation is the remedy for Eve’s loss. Woman has been blamed throughout centuries by theologians many for being the reason for the downfall of the race… If, as usual, we have things upside down, the remedy would have to see woman responsible for the salvation of the race. Interestingly enough we find her in Jesus’ parable [Matthew 13:33] putting the leaven in the within.”

“This dragon [Revelation 12:3], again the nature of our enemy here. What are the weapons? The dragon has heads, horns, crowns on the heads, a tail, flood. All these are weapons… And the tail. We talk about Star Wars, and here it is! One third of the stars of heaven cast to the earth [Revelation 12:4]. “The brilliant potential of those stars! Cast down! Trod under foot! Trampled upon! Because the tail of the dragon got them and they probably were defending themselves against the hypnotic heads, the hydra head, where flame and all that was coming out. Is our attention toward the head of the dragon?
And is the sting in the tail? That’s where Moses was told to pick up the serpent [Exodus 4: 3, 4]. Then the defense system of our within must involve knowing what the tail of the dragon would do as well as the head. Not just the obvious approach in this warfare, but the ambushments, the deceits, the smokescreens. Being surrounded by the enemy, to watch against that.”

The flood. In Isaiah [59:19] we’re told when the enemy comes in like a flood, what happens? “The Spirit of the Lord will lift up a standard against him.” The enemy does come in like a flood. Overwhelmed, one problem after the other. You get through treating one part of your body and it moves to another part. Or it combines in some kind of weird crescendo leading towards total disaster or death.”

“As this flood of propaganda, as well in effect, reaches towards our house where we live, where did Jesus tell us to build? On the rock [Matthew 7: 24, 25]. Then if the flood comes, and the flood still comes, but when it subsides and is through, we discover that our home is still there. Our foundation then is important in resisting this flood in our mental warfare. It is a flood. It’s not a trickle. The intent of the flood is to drown everything before it. “

“What is the standard that God lifts up? In Song of Solomon the bride, womanhood, symbolized in Song of Solomon [2:4], says, “his banner,” and an alternate word in Hebrew there, is “standard,” “over me [was] love.” Then the eighth chapter of Song of Solomon, [Verse 7] adds, almost tying in with our symbolism of Revelation 12 [Verses 15 and 16], “Many waters cannot quench love, neither can the floods drown it.”

Weapon, then? Love. To the human sense of things it appears the most helpless type of weapon to use in a battle of what would seem to be between forces of a mentally galactic struggle. But instead, we discover Love to be the real and only weapon. It’s what resists the virus. It cannot come in and break up the host. Love then must be the leaven that gradually changes the whole lump of human thought...”

“…Why is this adversarial position set up to try to cast us down as one of the stars of heaven? Is our potential under draconian pressure to be cast down? Are we going to submit to what Eve listened to? Or are we going to accept the leaven? And love is the banner, remember, we’re told [in Song of Solomon 2:4] over us. And Verse 4 [of Psalm 109], “For my love they are adversaries; but I give myself unto prayer.”

“Another verse on Psalms tells us what we have already learned: “Through thy commandments thou hast made me wiser than mine enemies” [Psalm 119: 98]. We all know the avenues of approach through the Commandments. That’s what keeps our eyes open.

“After all, to have God’s kingdom [“the reign of divine Truth, Life, and Love be established” (Manual 41:10)] within us requires rules. That’s the basis of the government within. What is disease, but a state of bodily insurrection? Where did it come from? Where did that rebellion originate that decides that it will go independent of the rest of the system?

“When God has told us this doesn’t fit in with the holistic approach we see some physicians reaching for “All things work together for good” [in Romans 8:28]? But there’s a qualification, “to them who love God,” who are at the state of receiving His role, His prophesied role in such a wholeness.

“No wonder the dragon has got ten horns [Revelation 12:3] because the Commandments are our defense. We know what NOT to do. That’s what the Commandments [in Exodus 20: 3-5, 7, 8, 12-17] have told us. We also know what TO do. That’s what the Beatitudes [in Matthew 5:3-11] have told us.

“That ability of being able to say “yes” and “no” is the simplest mental defense that we have. Jesus knew it. He said, “Let your communication be yea, yea, and nay, nay.” [Matthew 5:37]. He said “Anything else cometh of evil.” No and yes, when to say either or both.

“Mental defense and Commandments and Beatitudes readymade, spiritually given to us so that we may never be in doubt what to say “no” to and what to say “yes” to. But the beast would break our commitment to such a standard. It’s the only standard that resists the flood of the enemy, even by the Spirit of the Lord.”
“War in Heaven”: Conquest of Inner Space, by B. Cobbey Crisler

You can buy your own transcripts of most of Cobbey’s 28 talks at a new website: www.crislerlibrary.co.uk Please email your order or inquiry to office@crislerlibrary.co.uk, or directly to Janet Crisler, at janetcrisler7@gmail.com]

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