pax_global_header00006660000000000000000000000064143566042000014512gustar00rootroot0000000000000052 comment=e46fa4f9c523dcdfecd62c43fe402aab1cc96f22 scofield-main/000077500000000000000000000000001435660420000135705ustar00rootroot00000000000000scofield-main/README.md000066400000000000000000000142361435660420000150550ustar00rootroot00000000000000# Scofield Scofield Reference Notes, 1917 Edition ## Getting started To make it easy for you to get started with GitLab, here's a list of recommended next steps. Already a pro? Just edit this README.md and make it your own. Want to make it easy? 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You can also make an explicit request for maintainers. Correction in Gen 1 Gen 3 and Gen 4. scofield-main/scofield.conf000066400000000000000000000023311435660420000162260ustar00rootroot00000000000000[Scofield] DataPath=./modules/comments/zcom/scofield/ ModDrv=zCom BlockType=BOOK CompressType=ZIP Lang=en Encoding=UTF-8 SourceType=OSIS GlobalOptionFilter=OSISScripref GlobalOptionFilter=OSISStrongs Description=Scofield Reference Notes, 1917 Edition About=Scofield Reference Notes, 1917 Edition\par Based on the version at http://bible.crosswalk.com/ with formatting changes and corrections.\\par For over 90 years people have relied on this reference work in their daily study of God's Word. Written originally in 1909, C. I. Scofield's intent was to provide a concise but complete tool that would meet the need of someone just beginning to read the Bible. TextSource=https://en.wikisource.org/wiki/Scofield_Reference_Bible_Notes LCSH=Bible--Commentaries. DistributionLicense=Public Domain SwordVersionDate=2022-03-10 Version=2.1 History_2.1=(2023-01-08) Correction of minor missing crossreferences. https://tracker.crosswire.org/browse/MOD-446 History_2.0=(2022-03-10) New text from wikisource. Created with mod2imp checked with sacred-texts.com. Correction of the strong numbers, correction of the duplicated entries at the end of the chapters. History_1.0=(2002-01-01) first release from http://bible.crosswalk.com/ InstallSize=768975 scofield-main/scofield.osis.xml000066400000000000000000071372761435660420000171050ustar00rootroot00000000000000
2023.01.08T18.43.22

Converted from USFM source using u2o.py

 Scofield GEN EXO LEV NUM DEU JOS JDG RUT 1SA 2SA 1KI 2KI 1CH 2CH EZR NEH EST JOB PSA PRO ECC SNG ISA JER LAM EZK DAN HOS JOL AMO OBA JON MIC NAM HAB ZEP HAG ZEC MAL MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV Bible Bible.en.Scofield Bible Dict.Strongs

Book Introduction - Genesis

Read first chapter of Genesis

GENESIS is the book of beginnings. It records not only the beginning of the heavens and the earth, and of plant, animal, and human life, but also of all human institutions and relationships. Typically, it speaks of the new birth, the new creation, where all was chaos and ruin. With Genesis begins also that progressive self-revelation of God which culminates in Christ. The three primary names of Deity, Elohim, Jehovah, and Adonai, and the five most important of the compound names, occur in Genesis; and that in an ordered progression which could not be changed without confusion. The problem of sin as affecting man's condition in the earth and his relation to God, and the divine solution of that problem are here in essence. Of the eight great covenants which condition human life and the divine redemption, four, the Edenic, Adamic, Noahic, and Abrahamic Covenants are in this book; and these are the fundamental covenants to which the other four, the Mosaic, Palestinian, Davidic, and New Covenants, are related chiefly as adding detail or development. Genesis enters into the very structure of the New Testament, in which it is quoted above sixty times in seventeen books. In a profound sense, therefore, the roots of all subsequent revelation are planted deep in Genesis, and whoever would truly comprehend that revelation must begin here. The inspiration of Genesis and it character as a divine revelation are authenticated by the testimony of Christ (Matthew 19:4-6; 24:37-39; Mark 10:4-9; Luke 11:49-51; 17:26-29,32 ; John 1:5; 7:21-23; 8:44,56).

Genesis is in five chief divisions:

Creation (1:1-2:25) The fall and redemption (3:1-4,7). The Diverse Seeds, Cain and Seth, to the Flood (4:8-7:24). The Flood to Babel (8:1-11:9). From the call of Abram to the death of Joseph (11:10-50:26).

The events recorded in Genesis cover a period of 2,315 years (Ussher).

Elohim (sometimes El or Elah), English form “God.” the first of the three primary names of Deity, is a uni-plural noun formed from El = strength, or the strong e and Alah, to swear, to bind oneself by an oath, so implying faithfulness. This uni-plurality implied in the name is directly asserted in Gen. 1:26 (plurality), 27 unity)- see also Gen. 3:22. Thus the Trinity is latent in Elohim. As meaning primarily the Strong One it is fitly used in the first chapter of Genesis. Used in the O. T. about 2500 times. See also Gen. 2:4, note; Gen. 2:7; 14. 18, note; 15. 2, note; 7. 1, note; 21. 33, note; 1 Sam. 1. 3, note. without form and void

Jeremiah 4:23-26; Isaiah 24:1; 45:18 clearly indicate that the earth had undergone a cataclysmic change as the result of divine judgment. The face of the earth bears everywhere the marks of such a catastrophe. There are not wanting imitations which connect it with a previous testing and fall of angels.

See Ezekiel 28:12-15; Isaiah 14:9-14 which certainly go beyond the kings of Tyre and Babylon. Let there be light

Neither here nor in verses 14-18 is an original creative act implied. A different word is used. The sense is, made to appear; made visible. The sun and moon were created "in the beginning." The "light" of course came from the sun, but the vapour diffused the light. Later the sun appeared in an unclouded sky. day

The word "day" is used in Scripture in three ways:

(1) that part of the solar day of twenty-four hours which is light Genesis 1:5,14; John 9:4; 11:9. (2) such a day, set apart for some distinctive purpose, as, "day of atonement" (Leviticus 23:27); "day of judgment" Matthew 10:15. (3) a period of time, long or short, during which certain revealed purposes of God are to be accomplished, as "day of the Lord."

evening

The use of "evening" and "morning" may be held to limit "day" to the solar day; but the frequent parabolic use of natural phenomena may warrant the conclusion that each creative "day" was a period of time marked off by a beginning and ending. firmament Lit. expanse (i.e. of waters beneath, of vapour above). firmament i.e. the expanse above, the "heaven" of the clouds. Genesis 7:11; 8:2. bring forth grass

It is by no means necessary to suppose that the life-germ of seeds perished in the catastrophic judgment which overthrew the primitive order. With the restoration of dry land and light the earth would "bring forth" as described. It was "animal" life which perished, the traces of which remain as fossils. Relegate fossils to the primitive creation, and no conflict of science with the Genesis cosmogony remains. Typist's Note: THE GAP THEORY]]

Psa 136:5-9 greater light

The "greater light" is a type of Christ, the "Sun of righteousness" Malachi 4:2. He will take this character at His second advent. Morally the world is now in the state between ; Genesis 1:3-16; Ephesians 6:12; Acts 26:18; 1 Peter 2:9. The sun is not seen, but there is light. Christ is that light John 1:4,5,9 but "shineth in darkness," comprehended only by faith. As "Son of righteousness" He will dispel all darkness. Dispensationally the Church is in place as the "lesser light," the moon, reflecting the light of the unseen sun. The stars Genesis 1:16 are individual believers who are "lights" ; Philippians 2:15,16; John 1:5.

A type is a divinely purposed illustration of some truth. It may be:

(1) a person Romans 5:14 (2) an event 1 Corinthians 10:11 (3) a thing Hebrews 10:20 (4) an institution Hebrews 9:11 (5) a ceremonial 1 Corinthians 5:7

Types occur most frequently in the Pentateuch, but are found, more sparingly, elsewhere. The antitype, or fulfilment of the type, is found, usually, in the New Testament.

made The word does not imply a creative act; vs. Genesis 1:14-18 are declarative of function merely. heaven

i.e. the "heaven" of the stars; e.g. Genesis 15:5; Luke 23:43. every living creature

The second clause, "every living creature," as distinguished from fishes merely, is taken up again in verse 24, showing that in the second creative act all animal life is included. living creature

"Creature," Heb. nephesh, trans. soul in Genesis 2:7 and usually. In itself nephesh, or soul, implies self-conscious life, as distinguished from plants, which have unconscious life. In the sense of self-conscious life animals also have "soul." See verses ; Genesis 1:26,27; 2:7,21-23. (See Scofield "Genesis 1:26"). make man in our image

Man. Genesis 1:26,27, gives the general, Genesis 2:7,21-23 the particular account of the creation of man. The revealed facts are:

(1) Man was created not evolved. This is (a) expressly declared, and the declaration is confirmed by Christ Matthew 19:14; Mark 10:6, (b) "an enormous gulf, a divergence practically infinite" (Huxley) between the lowest man and the highest beast, confirms it; (c) the highest beast has no trace of God-consciousness--the religious nature; (d) science and discovery have done nothing to bridge that "gulf." (2) That man was made in the "image and likeness" of God. This image is found chiefly in man's tri-unity, and in his moral nature. Man is "spirit and soul and body" 1 Thessalonians 5:23.

"Spirit" is that part of man which "knows" 1 Corinthians 2:11 and which allies him to the spiritual creation and gives him God-consciousness. "Soul" in itself implies self-consciousness life, as distinguished from plants, which have unconscious life. In that sense animals also have "soul" Genesis 1:24. But the "soul" of man has a vaster content than "soul" as applied to beast life. It is the seat of emotions, desires, affections Psalms 42:1-6. The "heart" is, in Scripture usage, nearly synonymous with "soul." Because the natural man is, characteristically, the soulual or physical man, "soul" is often used as synonymous with the individual, e.g. Genesis 12:5. The body, separable from spirit and soul, and susceptible to death, is nevertheless an integral part of man, as the resurrection shows ; John 5:28,29; 1 Corinthians 15:47-50; Revelation 20:11-13. It is the seat of the senses (the means by which the spirit and soul have world-consciousness) and of the fallen Adamic nature. Romans 7:23,24.

us Genesis 11:7 DISPENSATION

A dispensation is a period of time during which man is tested in respect of obedience to some specific revelation of the will of God. Seven such dispensations are distinguished in Scripture. (See Scofield "Genesis 1:28"), note 5.

And God blessed them

The First Dispensation: Innocency. Man was created in innocency, placed in a perfect environment, subjected to an absolutely simple test, and warned of the consequence of disobedience. The woman fell through pride; the man deliberately. 1 Timothy 2:14 God restored His sinning creatures, but the dispensation of innocency ended in the judgment of the Expulsion Genesis 3:24 See, for the other dispensations;

Conscience (See Scofield "Genesis 3:23")

Human Government (See Scofield "Genesis 8:21")

Promise (See Scofield "Genesis 12:1")

Law (See Scofield "Exodus 19:8")

Grace (See Scofield "John 1:17")

Kingdom (See Scofield "Ephesians 1:10")

Be fruitful

The Edenic Covenant, the first of the eight great covenants of Scripture which condition life and salvation, and about which all Scripture crystallizes, has seven elements. The man and woman in Eden were responsible:

(1) To replenish the earth with a new order--man; (2) to subdue the earth to human uses; (3) to have dominion over the animal creation; (4) to eat herbs and fruits; (5) to till and keep the garden; (6) to abstain from eating of the tree of knowledge of good and evil; (7) the penalty--death. See, for the other seven covenants:

ADAMIC (See Scofield "Genesis 3:14")

NOAHIC (See Scofield "Genesis 9:1")

ABRAHAMIC (See Scofield "Genesis 15:18")

MOSAIC (See Scofield "Exodus 19:25")

PALESTINIAN (See Scofield "Deuteronomy 30:3")

DAVIDIC (See Scofield "2 Samuel 7:16")

NEW (See Scofield "Hebrews 8:8")

sanctified

In the O.T. the same Hebrew word (qodesh) is translated sanctify, consecrate, dedicate, and holy. It means, set apart for the service of God. See refs. following "Sanctify," (See Scofield "Genesis 2:3"). Lord

Lord God

Lord

LORD (Heb. Jehovah)

(1) The primary meaning of the name LORD (Jehovah) is the "self-existent One." Literally (as in Exodus 3:14), "He that is who He is, therefore the eternal I AM:"

But Havah, from which Jehovah, or Yahwe, is formed, signifies also "to become," that is, to become known, thus pointing to a continuous and increasing self-revelation. Combining these meanings of Havah, we arrive at the meaning of the name Jehovah. He is "the self- existent One who reveals Himself." The name is, in itself, an advance upon the name "God" (El, Elah, Elohim), which suggests certain attributes of Deity, as strength, etc., rather than His essential being.

(2) It is significant that the first appearance of the name Jehovah in Scripture follows the creation of man. It was God (Elohim) who said, "Let us make man in our image" (Genesis 1:26); but when man, as in the second chapter of Genesis, is to fill the scene and become dominant over creation, it is the Lord God (Jehovah Elohim) who acts. This clearly indicates a special relation of Deity, in His Jehovah character, to man, and all Scripture emphasizes this. (3) Jehovah is distinctly the redemption name of Deity. When sin entered and redemption became necessary, it was Jehovah Elohim who sought the sinning ones Genesis 3:9-13 and clothed them with "coats of skins" Genesis 3:21 a beautiful type of righteousness provided by the Lord God through sacrifice Romans 3:21,22. The first distinct revelation of Himself by His name Jehovah was in connection with the redemption of the covenant people out of Egypt Exodus 3:13-17. As Redeemer, emphasis is laid upon those attributes of Jehovah which the sin and salvation of man bring into exercise. These are: (a) His holiness Leviticus 11:44,45; 19:1,2 20:26; Habakkuk 1:12,13 (b) His hatred and judgment of sin ; Deuteronomy 32:35-42; Genesis 6:5-7; Psalms 11:4-6; 66:18; Exodus 34:6,7 (c) His love for and redemption of sinners, but always righteously ; Genesis 3:21; 8:20,21; Exodus 12:12,13; Leviticus 16:2,3; Isaiah 53:5,6,10 Salvation by Jehovah apart from sacrifice is unknown to Scripture.

(4) In his redemptive relation to man, Jehovah has seven compound names which reveal Him as meeting every need of man from his lost state to the end. These compound names are: (a) Jehovah-jireh, "the Lord will provide" Genesis 22:13,14 i.e., will provide a sacrifice; (b) Jehovah-rapha, "the Lord that healeth" Exodus 15:26. That this refers to physical healing the context shows, but the deeper healing of soul malady is implied. (c) Jehovah-nissi, "the Lord our banner" Exodus 17:8-15. The name is interpreted by the context. The enemy was Amalek, a type of the flesh, and the conflict that day stands for the conflict of Galatians 5:17 the war of the Spirit against the flesh. Victory was wholly due to divine help. (d) Jehovah-Shalom, "the Lord our peace," or "the Lord send peace" Judges 6:24. Almost the whole ministry of Jehovah finds expression and illustration in that chapter. Jehovah hates and judges sin Genesis 2:1-5. Jehovah loves and saves sinners Genesis 2:7-18 but only through sacrifice Genesis 2:19-21 see also ; Romans 5:1; Ephesians 2:14; Colossians 1:20. (e) Jehovah-ra-ah, "the Lord my shepherd" (Psa 23.). In Ps. 22 Jehovah makes peace by the blood of the cross; in Ps 23. Jehovah is shepherding His own who are in the world. (See Scofield "John 10:7") (f) Jehovah-tsidkenu, "the Lord our righteousness" Jeremiah 23:6. This name of Jehovah occurs in a prophecy concerning the future restoration and conversion of Israel. Then Israel will hail him as Jehovah-tsidkenu--"the Lord our righteousness." (g) Jehovah-shammah, "the Lord is present" Ezekiel 48:35. This name signifies Jehovah's abiding presence with His people ; Exodus 33:14,15; 1 Chronicles 16:27,33; Psalms 16:11; 97:5; Matthew 28:20; Hebrews 13:5 (5) Lord (Jehovah) is also the distinctive name of Deity as in covenant with Israel Exodus 19:3; 20:1,2; Jeremiah 31:31-34. (6) Lord God (Heb. Jehovah Elohim) is the first of the compound names of Deity. Lord God is used distinctly: (1) of the relation of Deity to man (a) as Creator Genesis 2:7-15 (b) as morally in authority over man Genesis 2:16,17 (c) as creating and governing the earthly relationships of man ; Genesis 2:18-24; 3:16-19,22-24 and (d) as redeeming man Genesis 3:8-15,21 (2) of the relation of Deity to Israel Genesis 24:7; 28:13; Exodus 3:15,18; 4:5; 5:1; 7:6; Deuteronomy 1:11,21; 4:1; 6:3; 12:1; Joshua 7:13,19,20; 10:40,42; Judges 2:12; 1 Samuel 2:30; 1 Kings 1:48; 2 Kings 9:6; 2 Kings 10:31; 1 Chronicles 22:19; 2 Chronicles 1:9; Ezra 1:3; Isaiah 21:17 See other names of Deity,

(See Scofield "Genesis 1:1") See Scofield "Genesis 14:18" See Scofield "Genesis 15:2" See Scofield "Genesis 17:1" See Scofield "Genesis 21:33" See Scofield "1 Samuel 1:3"

Lord God Deity (names of God) (See Scofield "Malachi 3:18") Hiddekel Hiddekel = ancient name of the Tigris. Eve

Eve, type of the Church as bride of Christ John 3:28,29; 2 Corinthians 11:2; Ephesians 5:25-32; Revelation 19:7,8

Woman "Isha," "because she was taken out of man" (Ish) Hosea 2:16 Cf. Mt. 19.5; 1 Corinthians 6:16; Ephesians 5:31;

The serpent

The serpent, in his Edenic form, is not to be thought of as a writhing reptile. That is the effect of the curse Genesis 3:14. The creature which lent itself to Satan may well have been the most beautiful as was the most "subtle" of creatures less than man. Traces of that beauty remain despite the curse. Every movement of a serpent is graceful, and many species are beautifully coloured. In the serpent, Satan first appeared as "an angel of light" 2 Corinthians 11:14. Satan vs. 1,2,4,13,14; 1 Chr 21:1;

Temptation vs 1-6,12,13; Gen. 22:1 (Gen. 2.1; Jas. 1.2.) And the Lord God said

The Adamic Covenant conditions the life of fallen man--conditions which must remain till, in the kingdom age, "the creation also shall be delivered from the bondage of corruption into the glorious liberty of the sons of God" Romans 8:21. The elements of the Adamic Covenant are:

(1) The serpent, Satan's tool, is cursed (Genesis 3:14), and becomes God's illustration in nature of the effects of sin--from the most beautiful and subtle of creatures to a loathsome reptile! The deepest mystery of the atonement is intimated here. Christ, "made sin for us," in bearing our judgment, is typified by the brazen serpent ; Numbers 21:5-9; John 3:14; 2 Corinthians 5:21. Brass speaks of judgment--in the brazen altar, of God's judgment, and in the laver, of self-judgment. (2) The first promise of a Redeemer (Genesis 3:15). Here begins the "Highway of the Seed," Abel, Seth, Noah Genesis 6:8-10, Shem Genesis 9:26,27, Abraham Genesis 12:1-4, Isaac Genesis 17:19-21 Jacob Genesis 28:10-14, Judah Genesis 49:10, David 2 Samuel 7:5-17 Immanuel-Christ ; Isaiah 7:9-14; Matthew 1:1,20-23; 1 John 3:8; John 12:31. (3) The changed state of the woman (Genesis 3:16). In three particulars: (a) Multiplied conception; (b) motherhood linked with sorrow; (c) the headship of the man (cf) Genesis 1:26,27 The entrance of sin, which is disorder, makes necessary a headship, and it is vested in man ; 1 Timothy 2:11-14; Ephesians 5:22-25; 1 Corinthians 11:7-9. (4) The earth cursed (Genesis 3:17) for man's sake. It is better for fallen man to battle with a reluctant earth than to live without toil. (5) The inevitable sorrow of life (Genesis 3:17). (6) The light occupation of Eden Genesis 2:15 changed to burdensome labour Genesis 3:18,19. (7) Physical death Genesis 3:19; Romans 5:12-21, See "Death (spiritual)" Genesis 2:17. (See Scofield "Ephesians 2:5").

See for the other covenants:

EDENIC (See Scofield "Genesis 1:28")

NOAHIC (See Scofield "Genesis 9:1")

ABRAHAMIC (See Scofield "Genesis 15:18")

MOSAIC (See Scofield "Exodus 19:25")

PALESTINIAN (See Scofield "Deuteronomy 30:3")

DAVIDIC (See Scofield "2 Samuel 7:16")

NEW (See Scofield "Hebrews 8:8") thou shalt bruise his heel

The chain of references which begins here includes the promises and prophecies concerning Christ which were fulfilled in His birth and works at His first advent. See, for line of unfulfilled promises and prophecies: "Christ (second advent)" Deuteronomy 30:3. (See Scofield "Acts 1:11") "Kingdom" ; Genesis 1:26-28; Zechariah 12:8 "Kingdom (N.T.)" ; Luke 1:31; 1 Corinthians 15:28 "Day of the Lord" ; Isaiah 2:10; Revelation 19:11 return Death (physical).

Genesis 5:5; 3:19; Hebrews 9:27 Eve

i.e. living, or life-giver. coats of skins

Coats of skins: Type of "Christ, made unto us righteousness"-- a divinely provided garment that the first sinners might be made fit for God's presence. See Righteousness, garment Genesis 3:21; Revelation 19:8. Therefore the Lord God

The Second Dispensation: Conscience. By disobedience man came to a personal and experimental knowledge of good and evil--of good as obedience, of evil as disobedience to the known will of God. Through that knowledge conscience awoke. Expelled from Eden and placed under the second, or ADAMIC COVENANT, man was responsible to do all known good, to abstain from all known evil, and to approach God through sacrifice. The result of this second testing of man is stated in Genesis 6:5 and the dispensation ended in the judgment of the Flood. Apparently "the east of the garden" Genesis 3:24 where were the cherubims and the flame, remained the place of worship through this second dispensation. See for the other six dispensations:

INNOCENCE (See Scofield "Genesis 1:28")

HUMAN GOVERNMENT (See Scofield "Genesis 8:21")

PROMISE (See Scofield "Genesis 12:1")

LAW (See Scofield "Exodus 19:8")

GRACE (See Scofield "John 1:17")

KINGDOM (See Scofield "Ephesians 1:10") Cherubims

See note, (See Scofield "Ezekiel 1:5")

Cain

Cain ("acquisition") is a type of the mere man of the earth. His religion was destitute of any adequate sense of sin, or need of atonement. This religious type is described in 2Pe 2. Seven things are said of him:

(1) he worships in self-will (2) is angry with God (3) refuses to bring a sin offering (4) murders his brother (5) lies to God (6) becomes a vagabond (7) is, nevertheless, the object of the divine solicitude. Abel

Abel ("exhalation," or, "that which ascends") is a type of the spiritual man. His sacrifice, in which atoning blood was shed Hebrews 9:22 was therefore at once his confession of sin and the expression of his faith in the interposition of a substitute Hebrews 11:4

Abel

Abel ("exhalation," or, "that which ascends") is a type of the spiritual man. His sacrifice, in which atoning blood was shed Hebrews 9:22 was therefore at once his confession of sin and the expression of his faith in the interposition of a substitute Hebrews 11:4.

flock

Type of Christ, the Lamb of God, the most constant type of the suffering Messiah--"the Lamb of God that taketh away the sin of the world" John 1:29.

A lamb fitly symbolizes the unresisting innocency and harmlessness of the Lord Jesus Isaiah 53:7; Luke 23:9; Matthew 26:53,54. This type is brought into prominence by contrast with Cain's bloodless offering of the fruit of his own works, and proclaims, in the very infancy of the race, the primal truth that "without shedding of blood is no remission" ; Hebrews 9:22; 11:4. sin

Or, sin-offering. In Hebrew the same word is used for "sin," and "sin- offering," thus emphasizing in a remarkable way the complete identification of the believer's sin with his sin offering (cf) John 3:14; 2 Corinthians 5:21.

Here both meanings are brought together. "Sin lieth at the door," but so also "a sin-offering croucheth at the tent door." It is "where sin abounded" that "grace did much more abound" Romans 5:20.

Abel's offering implies a previous instruction (cf) Genesis 3:21 for it was "by faith" Hebrews 11:4 and faith is taking God at His word; so that Cain's unbloody offering was a refusal of the divine way. But Jehovah made a last appeal to Cain Genesis 4:7 even yet to bring the required offering. mark

i.e. for Cain's protection. The law of Genesis 9:6 was not yet enacted. Nod

Lit. wandering. builded a city

The first civilization, that which perished in the judgment of the Flood, was Cainitic in origin, character, and destiny. Every element of material civilization is mentioned in verses Genesis 4:16-22, city and pastoral life, and the development of arts and manufactures. Enoch, after whom the first city was named, means "teacher." The el termination of the names of Enoch's son and grandson shows that for a time the knowledge of Elohim was preserved, but this soon disappears Romans 1:21-23. Adah means "pleasure," or "adornment"; Zillah, to "hide"; Lamech, "conqueror," or "wild man." (Cf) Romans 1:21-25. (See Scofield "Genesis 6:4"). The Cainitic civilization may have been as splendid as that of Greece or Rome, but the divine judgment is according to the moral state, not the material. Genesis 6:5-7. to my wounding

Or, who wounded me. Cain had slain an unoffending man and yet was protected by Jehovah; how much more Lamech, who had slain in self-defence. Seth

i.e. Sheth = appointed. Enos i.e. mortal.

call upon the name Or, call themselves by the name of Jehovah. Contra. Genesis 12:8; 26:25.

Adam

Adam, as the natural head of the race Luke 3:38 is a contrasting type of Christ, the Head of the new creation. See ; Romans 5:14; 1 Corinthians 15:21,22,45-47. Enoch

Enoch, "translated that he should not see death" Hebrews 11:5 before the judgment of the Flood, is a type of those saints who are to be translated before the apocalyptic judgments 1 Thessalonians 4:14-17. Noah, left on the earth, but preserved through the judgment of the Flood, is a type of the Jewish people, who will be kept through the apocalyptic judgments ; Jeremiah 30:5-9; Revelation 12:13-16 and brought as an earthly people to the new heaven and new earth ; Isaiah 65:17-19; 66:20-22; Revelation 21:1.

sons of God

Some hold that these "sons of God" were the "angels which kept not their first estate" Jude 1:6. It is asserted that the title is in the O.T. exclusively used of angels. But this is an error Isaiah 43:6. Angels are spoken of in a sexless way. No female angels are mentioned in Scripture, and we are expressly told that marriage is unknown among angels. Matthew 22:30.

The uniform Hebrew and Christian interpretation has been that verse Genesis 6:2 marks the breaking down of the separation between the godly line of Seth and the godless line of Cain, and so the failure of the testimony to Jehovah committed to the line of Seth Genesis 4:26. For apostasy there is no remedy but judgment ; Isaiah 1:2-7,24,25; Hebrews 6:4-8; 10:26-31. Noah, "a preacher of righteousness," is given 120 years, but he won no convert, and the judgment predicted by his great- grandfather fell ; Jude 1:14,15; Genesis 7:11. imagination

Or, the whole imagination. The Hebrew word signifies not only the imagination but also the purposes and desires. repented the LORD

(See Scofield "Zechariah 8:14"). walked

Noah and Enoch are the two antediluvians of whom it is said that they "walked with God" Genesis 5:24; 6:9. Enoch, "translated that he should not see death" Hebrews 11:5 becomes a type of the saints who will be "caught up" before the great tribulation ; 1 Thessalonians 4:14-17; Revelation 3:10; Daniel 12:1; Matthew 24:21. Noah, preserved through the Flood, is a type of the Israelitish people who will be preserved through the tribulation Jeremiah 30:5-9. See "Tribulation" ; Psalms 2:5; Revelation 7:14. ark

"Ark": type of Christ as the refuge of His people from judgment Hebrews 11:7. In strictness of application this speaks of the preservation through the "great tribulation" Matthew 24:21,22 of the remnant of Israel who will turn to the Lord after the Church (typified by Enoch, who was translated to heaven before the judgment of the Flood) has been caught up to meet the Lord ; Genesis 5:22-24; 1 Thessalonians 4:15-17 ; Hebrews 11:5; Isaiah 2:10,11; 26:20,21. But the type also has a present reference to the position of the believer "in Christ" (Ep 1.), etc. It should be noted that the word translated "pitch" in Genesis 6:14 is the same word translated "atonement" in Leviticus 17:11 etc. It is atonement that keeps out the waters of judgment and makes the believer's position "in Christ" safe and blessed. two of every sort

Cf Genesis 7:2.

In addition to two animals, etc., commanded (Genesis 6:19) to be preserved for future increase ("they shall be male and female"), the further command was given more than 100 years later to take of clean beasts, i.e, acceptable for sacrifice, seven each. Exodus gives ten such beasts, or but seventy in all. Modern ships carry hundreds of live beasts, with their food, besides scores of human beings.

clean beast

Cf. (See Scofield "Genesis 6:19"). went in

(See Scofield "Genesis 6:9"). two of every sort

Cf. Genesis 7:2. In addition to two animals, etc., commanded (Genesis 6:19) to be preserved for future increase ("they shall be male and female"), the further command was given more than 100 years later to take of clean beasts, i.e. beasts acceptable for sacrifice, seven each. Exodus gives ten such beasts, or but seventy in all. Modern ships carry hundreds of live beasts, with their food, besides scores of human beings. second month

i.e. May.

seventh month i.e. October.

Ararat Lit. holy ground, answering to the "heavenly" of Ephesians 2:4-6 for the Church, and to the "new heavens and new earth" for Israel. ; Isaiah 65:17-19; 66:22; Revelation 21:1. tenth month

i.e. January. raven

The raven and the dove have been thought to stand for the believer's two natures: the "old man" satisfied with a world under judgment; the "new man" finding satisfaction only in the things of the new creation. dove

The raven and the dove have been thought to stand for the believer's two natures: the "old man" satisfied with a world under judgment; the "new man" finding satisfaction only in the things of the new creation. first month

i.e. April. second month

i.e. May. the Lord said in heart

The Third Dispensation: Human Government. Under Conscience, as in Innocency, man utterly failed, and the judgment of the Flood marks the end of the second dispensation and the beginning of the third. The declaration of the Noahic Covenant subjects humanity to a new test. Its distinctive feature is the institution, for the first time, of human government--the government of man by man. The highest function of government is the judicial taking of life. All other governmental powers are implied in that. It follows that the third dispensation is distinctively that of human government. Man is responsible to govern the world for God. That responsibility rested upon the whole race, Jew and Gentile, until the failure of Israel under the Palestinian Covenant (Deu 28.- 30:1-10) brought the judgment of the Captivities, when "the times of the Gentiles" (See) ; Luke 21:24; Revelation 16:14 began, and the government of the world passed exclusively into Gentile hands ; Daniel 2:36-45; Luke 21:24; Acts 15:14-17. That both Israel and the Gentiles have governed for self, not God, is sadly apparent. The judgment of the confusion of tongues ended the racial testing; that of the captivities the Jewish; while the Gentile testing will end in the smiting of the Image (Da 2.) and the judgment of the nations Matthew 25:31-46.

See, for the other six dispensations:

INNOCENCE (See Scofield "Genesis 1:28")

CONSCIENCE (See Scofield "Genesis 3:23")

PROMISE (See Scofield "Genesis 12:1")

LAW (See Scofield "Exodus 19:8")

GRACE (See Scofield "John 1:17")

KINGDOM (See Scofield "Ephesians 1:10")

and said unto them

The Noahic Covenant. The elements are:

(1) The relation of man to the earth under the Adamic Covenant is confirmed (See Scofield "Genesis 8:21") (2) The order of nature is confirmed (Genesis 8:22) (3) Human government is established (Genesis 9:1-6) (4) Earth is secured against another universal judgment by water Genesis 8:21; 9:11 (5) A prophetic declaration is made that from Ham will descend an inferior and servile posterity Genesis 9:24,25. (6) A prophetic declaration is made that Shem will have a peculiar relation to Jehovah Genesis 9:26,27. All divine revelation is through Semitic men, and Christ, after the flesh, descends from Shem. (7) A prophetic declaration is made that from Japheth will descend the "enlarged" races Genesis 9:27. Government, science, and art, speaking broadly, are and have been Japhetic, so that history is the indisputable record of the exact fulfilment of these declarations. (See Scofield "Genesis 8:21") for the other seven covenants:

EDENIC Genesis 1:28 ADAMIC Genesis 3:15 ABRAHAMIC Genesis 15:18 MOSAIC Exodus 19:25 PALESTINIAN Deuteronomy 30:3 DAVIDIC 2 Samuel 7:16 NEW Hebrews 8:8 saying

(See Scofield "Genesis 8:21") See Scofield "Genesis 9:1" bow

The bow is not said to have come into existence at this time, but only to have been here invested with the character of a sign, CF. Exodus 31:13. Typically, the bow, seen upon the storm clouds of judgment Genesis 7:11 has been thought to speak of the cross where judgment, never to be repeated has been visted upon the believer's sins. ; Galatians 3:10-14; Hebrews 10:14-18. Cursed

See note subdiv. 5-7, (See Scofield "Genesis 9:1").

1 Gomer 2 Magog 3 Madai 4 Javan 5 Tubal 6 Meshech 7 Tiras

1 Progenitor of the ancient Cimerians and Cimbri, from whom are descended the Celtic family.

2 From Magog are descended the ancient Scythians, or Tartars, whose descendants predominate in the modern Russia. Ezekiel 38:2; 39:6; Revelation 20:8.

3 Progenitor of the ancient Medes.

4 Progenitor of those who peopled Greece, Syria, etc.

5 Tubal's descendants peopled the region south of the black Sea, from whence they spread north and south. It is probable that Tobolsk perpetuates the tribal name. A branch of this race peopled Spain.

6 Progenitor of a race mentioned in connection with Tubal, Magog, and other northern nations. Broadly speaking, Russia, excluding the conquests of Peter the Great and his successors, is the modern land of Magog, Tubal, and Meshech.

7 Progenitor of the Thracians.

From these seven sons of Japheth are descended the goyim, or Gentile, nations, trans. "heathen" 148 times in the A.V. The name implies nothing concerning religion, meaning simply, non-Israelite, or "foreigner." isles

Lit. coasts. Settlement would naturally follow the coasts first. Nineveh

See note 1, Nahum 1:1. (See Scofield "Nahum 1:1"). Nineveh

(See Scofield "Isaiah 13:1").

one language

The history of Babel ("confusion") strikingly parallels that of the professing Church.

(1) Unity Genesis 11:1 --the Apostolic Church Acts 4:32,33 (2) Ambition Genesis 11:4 using worldly, not spiritual means Genesis 11:3 ending in a man-made unity--the papacy; (3) the confusion of tongues Genesis 11:7 --Protestantism, with its innumerable sects.

(See Scofield "Isaiah 13:1"). Babel

i.e. confusion. (See Scofield "Genesis 11:1") See Scofield "Isaiah 13:1". generations of Shem

Genesis 11. and 12. mark an important turning point in the divine dealing. Heretofore the history has been that of the whole Adamic race. There has been neither Jew nor Gentile; all have been one in "the first man Adam." Henceforth, in the Scripture record, humanity must be thought of as a vast stream from which God, in the call of Abram and the creation of the nation of Israel, has but drawn off a slender rill, through which He may at last purify the great river itself. Israel was called to be a witness to the unity of God in the midst of universal idolatry Deuteronomy 6:4; Isaiah 43:10-12 to illustrate the blessedness of serving the true God Deuteronomy 33:26-29 to receive and preserve the divine revelations ; Romans 3:1,2; Deuteronomy 4:5-8 and to produce the messiah ; Genesis 3:15; 21:12; 28:10,14; 49:10; 2 Samuel 7:16,17; Isaiah 4:3,4; Matthew 1:1.

The reader of scripture should hold firmly in mind:

(1) that from Gen 12. to Matthew 12:45 the Scriptures have primarily in view Israel, the little rill, not the great Gentile river; though again and again the universality of the ultimate divine intent breaks into view (e.g. ; Genesis 12:3; Isaiah 2:2,4; 5:26; 9:1,2; 11:10-12 42:1-6; 49:6,12; Isaiah 52:15; 54:3; 55:5; 60:3,5,11-16; 61:6,9 ; 62:2; 66:12,18,19; Jeremiah 16:19; Joel 3:9,10; Malachi 1:11 Ro 9. 10. 11. Galatians 3:8-14. (2) that the human race, henceforth called Gentile in distinction from Israel, goes on under the Adamic and Noahic covenants; and that for the race (outside Israel) the dispensations of Conscience and of Human government continue. The moral history of the great Gentile world is told in Romans 1:21-32 and its moral accountability in Romans 2:1-16. Conscience never acquits: it either "accuses" or "excuses." Where the law is known to the Gentiles it is to them, as to Israel, "a ministration of death," a "curse" ; Romans 3:19,20; 7:9,10; 2 Corinthians 3:7; Galatians 3:10. A wholly new responsibility arises when either Jew or Gentile knows the Gospel ; John 3:18,19,36; 15:22-24 ; 16:9; 1 John 5:9-12.

Terah The name means delay.

Now the Lord

The Fourth Dispensation: Promise. For Abraham, and his descendants it is evident that the Abrahamic Covenant (See Scofield "Genesis 15:18") made a great change. They became distinctively the heirs of promise. That covenant is wholly gracious and unconditional. The descendants of Abraham had but to abide in their own land to inherit every blessing. In Egypt they lost their blessings, but not their covenant. The Dispensation of Promise ended when Israel rashly accepted the law Exodus 19:8. Grace had prepared a deliverer (Moses), provided a sacrifice for the guilty, and by divine power brought them out of bondage Exodus 19:4 but at Sinai they exchanged grace for law. The Dispensation of Promise extends from Genesis 12:1 to Exodus 19:8, and was exclusively Israelitish. The dispensation must be distinguished from the covenant. The former is a mode of testing; the latter is everlasting because unconditional. The law did not abrogate the Abrahamic Covenant Galatians 3:15-18 but was an intermediate disciplinary dealing "till the Seed should come to whom the promise was made" ; Galatians 3:19-29; 4:1-7. Only the dispensation, as a testing of Israel, ended at the giving of the law.

See, for the other six dispensations: (See Scofield "Genesis 8:21").

INNOCENCE (Genesis 1:28) CONSCIENCE (Genesis 3:23) HUMAN GOVERNMENT (Genesis 8:21) LAW (Exodus 19:8) GRACE (John 1:17) KINGDOM (Ephesians 1:10) And

For analysis and summary of the Abrahamic Covenant, (See Scofield "Genesis 15:18"). appeared

The theophanies. Genesis 17:1; 12:7; Revelation 1:10. Beth-el

One of the sacred places of Canaan, meaning, house of God Genesis 28:1-22, (See Scofield "Genesis 35:7").

It is characteristic of all apostasy that Jeroboam chose this sacred place in which to erect an idol 1 Kings 12:28,32. (Cf) 1 Kings 13:1-5 and of divine judgment upon apostasy that God should decree the destruction of Bethel, despite its sacred memories ; 1 Kings 13:1-5; 2 Kings 23:15-17; Amos 3:14,15.

God never hesitates to cast aside that which no longer serves His purpose Revelation 2:5; 3:16. famine

A famine was often a disciplinary testing of God's people in the land. (Cf) Genesis 26:1; 42:5; Ruth 1:1; 2 Samuel 24:13; Psalms 105:16.

The resort to Egypt (the world) is typical of the tendency to substitute for lost spiritual power the fleshly resources of the world, instead of seeking, through confession and amendment, the restoration of God's presence and favour.

when Abram

It is Abram the separated man who has power to help. See Genesis 19:29; 2 Timothy 2:20,21 Melchizedek

1 Melchizedek, type of Christ the King-Priest. The type strictly applies to the priestly work of Christ in resurrection, since Melchizedek presents only the memorials of sacrifice, bread and wine. "After the order of Melchizedek" Hebrews 6:20 refers to the royal authority and unending duration of Christ's high priesthood Hebrews 7:23,24. The Aaronic priesthood was often interrupted by death. Christ is a priest after the order of Melchizedek, as King of righteousness, King of peace ; Isaiah 11:4-9; Hebrews 7:2 and in the endlessness of his priesthood; but the Aaronic priesthood typifies His priestly work.

most high God

2 "Most high," or "most high God" (Heb. El Elyon). "Elyon means simply "highest."

(1) The first revelation of this name (Genesis 14:8) indicates its distinctive meanings. Abram, returning from his victory over the confederated kings Genesis 14:1-17 is met by Melchizedek, King of Salem... the "priest of the most high God" (El Elyon), who blesses Abram in the name of El Elyon, "possessor of heaven and earth." This revelation produced a remarkable impression upon the patriarch. Not only did he at once give Melchizedek "tithes of all" the spoil of the battle, but when the King of Sodom offered other of that spoil to Abram, his answer was; "I have lift up mine hand unto the Lord Jehovah, the most high God El-Elyon, the possessor of heaven and earth, that I will not take from a thread even to a shoelatchet," etc. Genesis 14:18-23. (a) The Lord (Jehovah) is know to a Gentile king (Melchizedek) by the name "most high god" El Elyon); (b) a Gentile is the priest of El Elyon and (c) His distinctive character as most high God is "possessor of heaven and earth."

Appropriately to this Gentile knowledge of God by His name "Most High," we read that "the Most High divided to the nations i.e. Gentiles] their inheritance, when he separated the sons of Adam," etc. Deuteronomy 32:8. As "possessor heaven and earth," it was the prerogative of the Most High to distribute the earth among the nations according to whatever principle He chose. That principle is declared Deuteronomy 32:8. To the same purport is the use of the name in Daniel, the book of Gentile prophecy ; Daniel 3:26; 4:17,24,25,32,34,35; 5:18,21.

(2) As "possessor of heaven and earth," the most high God has and exercises authority in both spheres: (a) the heavenly authority of El Elyon (e.g. Daniel 4:35,37; Isaiah 14:13,14; Matthew 28:18 (b) the earthly authority of El Elyon (e.g). Deuteronomy 32:8; Psalms 9:2-5; 21:7; 47:2-4; 56:2,3 82:6,8; 83:16-18 ; 91:9-12; 2 Samuel 22:14,15; Daniel 5:18

See, for other names of Deity:

(See Scofield "Genesis 1:1") See Scofield "Genesis 2:4"

Genesis 2:7 (See Scofield "Genesis 15:2")

(See Scofield "Genesis 17:1") See Scofield "Genesis 21:33"

(See Scofield "1 Samuel 1:3")

Melchizedek Meaning King of Righteousness. Cf. Hebrews 7:2.

Salem Meaning Peace. Cf. Hebrews 7:2

"Lord" (Heb. Adon, Adonai)

(1) The primary meaning of Adon, Adonai, is Master, and it is applied in the Old Testament Scriptures both to Deity and to man. The latter instances are distinguished in the English version by the omission of the capital. As applied to man, the word is used of two relationships; master and husband Genesis 24:9,10,12 "master" may illustrate the former; Genesis 18:12 "lord," the latter). Both these relationships exist between Christ and the believer John 13:13 "master"; 2 Corinthians 11:2,3 "husband"). (2) Two principles inhere in the relation of master and servant: (a) the Master's right to implicit obedience John 13:13; Matthew 23:10; Luke 6:46 (b) the servant's right to direction in service Isaiah 6:8-11

Clear distinction in the use of the divine names is illustrated in Exodus 4:10-12. Moses feels his weakness and incompetency, and "Moses said unto the Lord Jehovah, O my Lord Adonai, I am not eloquent," etc. Since service is in question, Moses appropriately addresses Jehovah as Lord. But now power is in question, and it not the Lord (Adonai) but Jehovah (Lord) who answers (referring to creation power)--"and Jehovah said unto him, Who hath made man's mouth?.. Now therefore go, and I will be with thy mouth." The same distinction in Joshua 7:8-11. See, for other names of Deity:

(See Scofield "Genesis 1:1") See Scofield "Genesis 2:4" Genesis 2:7 See Scofield "Genesis 14:18" See Scofield "Genesis 15:2" See Scofield "Genesis 17:1" See Scofield "Genesis 21:33" See Scofield "1 Samuel 1:3"

2 "Lord God" (Heb. Adonai Jehovah). When used distinctively, this compound name, while gathering into one the special meanings of each

(See Scofield "Genesis 2:4") See Scofield "Genesis 15:2"

will be found to emphasize the Adonai rather than the Jehovah character of Deity. (The following passages may suffice to illustrate this:) Genesis 15:2,8; Deuteronomy 3:24; 9:26; Joshua 7:7; Judges 6:22; 16:28; 2 Samuel 7:18-20,; 2 Samuel 7:28,29; 1 Kings 2:26; Psalms 69:6; 71:5; Isaiah 7:7

See, for other names of Deity:

(See Scofield "Genesis 1:1") See Scofield "Genesis 2:4"

Genesis 2:7

(See Scofield "Genesis 14:18") See Scofield "Genesis 15:2" See Scofield "Genesis 17:1" See Scofield "Genesis 21:33" See Scofield "1 Samuel 1:3" covenant

The Abrahamic Covenant as formed Genesis 12:1-4 and confirmed ; Genesis 13:14-17; 15:1-7 17:1-8 is in seven distinct parts:

(1) "I will make of thee a great nation." Fulfilled in a threefold way: (a) In a natural posterity--"as the dust of the earth Genesis 13:16; John 8:37, viz. the Hebrew people. (b) In a spiritual posterity--"look now toward heaven... so shall thy seed be" John 8:39; Romans 4:16,17; 9:7,8; Galatians 3:6,7,29 viz. all men of faith, whether Jew or Gentile. (c) fulfilled also through Ishmael Genesis 17:18-20 (2) "I will bless thee." Fulfilled in two ways: (a) temporally Genesis 13:14,15,17; 15:18; 24:34,35 (b) spiritually ; Genesis 15:6; John 8:56 (3) "And make thy name great." Abraham's is one of the universal names. (4) "And thou shalt be a blessing" Galatians 3:13,14 (5) "I will bless them that bless thee." In fulfilment closely related to the next clause. (6) "And curse him that curseth thee." Wonderfully fulfilled in the history of the dispersion. It has invariably fared ill with the people who have persecuted the Jew--well with those who have protected him. The future will still more remarkably prove this principle Deuteronomy 30:7; Isaiah 14:1,; Joel 3:1-8; Micah 5:7-9; Haggai 2:22; Zechariah 14:1-3; Matthew 25:40,45. (7) "In thee shall all the families of the earth be blessed." This is the great evangelic promise fulfilled in Abraham's Seed, Christ Galatians 3:16; John 8:56-58.

It brings into greater definiteness the promise of the Adamic Covenant concerning the Seed of the woman Genesis 3:15

NOTE.--The gift of the land is modified by prophecies of three dispossessions and restorations Genesis 15:13,14,16; Jeremiah 25:11,12; Deuteronomy 28:62-65; 30:1-3. Two dispossessions and restorations have been accomplished. Israel is now in the third dispersion, from which she will be restored at the return of the Lord as King under the Davidic Covenant ; Deuteronomy 30:3; Jeremiah 23:5-8; Ezekiel 37:21-25; Luke 1:30-33; Acts 15:14-17

See, for the other seven covenants:

EDENIC (See Scofield "Genesis 1:28") ADAMIC See Scofield "Genesis 3:15" NOAHIC See Scofield "Genesis 9:1" MOSAIC See Scofield "Exodus 19:25" PALESTINIAN See Scofield "Deuteronomy 30:3" DAVIDIC See Scofield "2 Samuel 7:16" NEW See Scofield "Hebrews 8:8"

Hagar

Hagar is a type of the law "which gendereth to bondage" Galatians 4:24,25. angel (See Scofield "Hebrews 1:4"). angel (See Scofield "Hebrews 1:4"). angel (See Scofield "Hebrews 1:4")

Ishmael i.e. God shall hear. Beerlahairoi

i.e. The well of him that liveth and seeth me. Genesis 24:62; 25:11.

Almighty God

"Almighty God" (Heb. El Shaddai)

(1) The etymological signification of Almighty God (El Shaddai) is both interesting and touching. God (El) signifies the "Strong One" (See Scofield "Genesis 1:1"). The qualifying word Shaddai is formed from the Hebrew word "shad," the breast, invariably used in Scripture for a woman's breast; e.g. Genesis 49:25; Job 3:12; Psalms 22:9; Song 1:13; 4:5; Song 7:3,7,8; 8:1,8,10; Isaiah 28:9; Ezekiel 16:7. Shaddai therefore means primarily "the breasted." God is "Shaddai," because He is the Nourisher, the Strength-giver, and so, in a secondary sense, the Satisfier, who pours himself into believing lives. As a fretful, unsatisfied babe is not only strengthened and nourished from the mother's breast, but also is quieted, rested, satisfied, so El Shaddai is that name of God which sets Him forth as the Strength-giver and Satisfier of His people. It is on every account to be regretted that "Shaddai" was translated "Almighty." The primary name El or Elohim sufficiently signifies almightiness. "All-sufficient" would far better express both the Hebrew meaning and the characteristic use of the name in Scripture. (2) Almighty God (El Shaddai) not only enriches, but makes fruitful. This is nowhere better illustrated than in the first occurrence of the name Genesis 17:1-8. To a man ninety-nine years of age, and "as good as dead" Hebrews 11:12. He said: "I am the Almighty God El Shaddai... I will... multiply thee exceedingly." To the same purport is the use of the name in Genesis 28:3,4. (3) As Giver of fruitfulness, Almighty God (El Shaddai) chastens His people. For the moral connection of chastening with fruit bearing, see John 15:2; Hebrews 12:10; Ruth 1:20. Hence, Almighty is the characteristic name of God in Job, occurring thirty-one times in that book. The hand of El Shaddai falls upon Job, the best man of his time, not in judgment, but in purifying unto greater fruitfulness Job 5:17-25.

See, for other names of Deity:

(See Scofield "Genesis 1:1") See Scofield "Genesis 2:4" Genesis 2:7 See Scofield "Genesis 14:18" See Scofield "Genesis 15:2" See Scofield "Genesis 21:33" See Scofield "1 Samuel 1:3" Abram Or, high father.

Abraham Or, father of many nations.

tent

Cf. Genesis 19:1. For significance of Abraham's tent, Hebrews 11:9,10. near

Communion vs. Genesis 18:23, and intercession go together.

angel (See Scofield "Hebrews 1:4")

Lot sat Cf. Daniel 2:49.

Lot the compromiser with Daniel the inflexible. Lot was a great man Deuteronomy 21:19,20 in a place devoted to judgment. Cf. Acts 17:31. And they said

The world's contempt for a worldly believer. Lot

Lot had utterly lost his testimony. In gaining influence Genesis 19:1 he had lost power, even in his own family. angel

(See Scofield "Hebrews 1:4"). when God

(See Scofield "Genesis 19:36"). Come

Lot "pitched toward Sodom" Genesis 13:12 for worldly advantage; then became a great man in Sodom Genesis 19:1 at the cost of his daughter's accepting the morals of Sodom. Thus were

Abraham and Lot are contrasted characters. Of the same stock Genesis 11:31 subjected to the same environment, and both justified men ; Genesis 15:6; 2 Peter 2:7,8 the contrast in character and career is shown to be the result of their respective choices at the crisis of their lives. Lot "chose him all the plain of Jordan" for present advantage; Abraham "looked for a city which hath foundations" ; Hebrews 11:10; Genesis 13:18 "came and dwelt in the plain of Mamre (fatness), which is in Hebron" (communion). The men remain types of the worldly and spiritual believer.

fear

(See Scofield "Psalms 19:9").

Sarah

Sarah, type of grace, "the freewoman," and of the "Jerusalem which is above." See Genesis 17:15-19; Galatians 4:22-31

2 Isaac is typical in fourfold way:

(1) of the Church as composed of the spiritual children of Abraham Galatians 4:28. (2) of Christ as the Son "obedient unto death" Genesis 22:1-10; Philippians 2:5-8. (3) of Christ as the Bridegroom of a called-out bride see Gen 24; also, "Church," Matthew 16:18, (See Scofield "Matthew 16:18"). (4) of the new nature of the believer as "born after the Spirit" Galatians 4:29.

angel

(See Scofield "Hebrews 1:4"). everlasting God

(1) The Hebrew "Olam" is used in Scripture: (a) of secret or hidden things (e.g. Leviticus 5:2 "hidden"; 2 Kings 4:27, "hid"; Psalms 10:1, "hidest"); (b) an indefinite time or age Leviticus 25:32, "at any time"; Joshua 24:2 "in old time"). Hence the word is used to express the eternal duration of the being of God, Psalms 90:2. "From everlasting to everlasting"), and is the Hebrew synonym of the Greek "aion," age or dispensation. (See Scofield "Genesis 1:26"), note (4). (2) The ideas therefore of things kept secret and of indefinite duration combine in this word. Both ideas inhere in the doctrine of the dispensations or ages. They are among the "mysteries" of God Ephesians 1:9,10; 3:2-6; Matthew 13:11. The "everlasting" God (El Olam) is therefore that name of Deity in virtue of which He is the God whose wisdom has divided all time and eternity into the mystery of successive ages or dispensations. It is not merely that He is everlasting, but that He is God over everlasting things. See, for other names of Deity:

(See Scofield "Genesis 1:1") See Scofield "Genesis 2:4" Genesis 2:7 See Scofield "Genesis 14:18" See Scofield "Genesis 15:2" See Scofield "Genesis 17:1" See Scofield "1 Samuel 1:3"

And it came to pass

The spiritual experience of Abraham was marked by four great crises, each of which involved a surrender of something naturally most dear. These were:

(1) Country and kindred Genesis 12:1; Matthew 10:34-39; 2 Corinthians 6:14-18 (2) His nephew, Lot; especially dear to Abraham by nature, as a possible heir and as a fellow believer 2 Peter 2:7,8; Genesis 13:1-18. The completeness of Abraham's separation from one who, though a believer, was a "vessel unto dishonour," is shown by ; Genesis 15:1-3; 2 Timothy 2:20,21; Acts 15:36-40. (3) His own plan about Ishmael Genesis 17:17,18; 1 Chronicles 13:1-14; 15:1,2. (4) Isaac, "thy son, thine only son Isaac, whom thou lovest" Genesis 22:1-19; Hebrews 11:17,18.

laid

The typical lessons here are:

(1) Isaac, type of Christ "obedient unto death" Philippians 2:5-8. (2) Abraham, type of the Father, who "spared not His own son, but delivered Him up for us all" John 3:16; Romans 8:32. (3) the ram, type of substitution--Christ offered as a burnt-offering in our stead, Hebrews 10:5-10. (4) cf. resurrection Hebrews 11:17-19; James 2:21-23.

angel

(See Scofield "Hebrews 1:4"). fearest

(See Scofield "Psalms 19:9"). angel

(See Scofield "Hebrews 1:4").

buryingplace

Cf. Genesis 33:19; 50:13; Joshua 24:32; Acts 7:15,16. A discrepancy in these statements has been fancied. It disappears entirely before the natural supposition that in the interval of about eighty years between the purchase by Abraham of the family sepulchre Genesis 23:4-20 and Jacob's purchase Genesis 33:19, the descendants of Hamor (or "Emmor," Acts 7:15,16 had resumed possession of the field in which the burial cave was situated. Instead of asserting an ancient title by inheritance, Jacob repurchased the field. Heth was the common ancestor. And Abraham

(See Scofield "Genesis 23:4").

And Abraham

The entire chapter is highly typical:

(1) Abraham, type of a certain king who would make a marriage for his son Matthew 22:2; John 6:44. (2) the unnamed servant, type of the Holy Spirit, who does not "speak of himself," but takes of the things of the Bridegroom with which to win the bride John 16:13,14. (3) the servant, type of the Spirit as enriching the bride with the Bridegroom's gifts Galatians 5:22; 1 Corinthians 12:7-11. (4) the servant, type of the Spirit as bringing the bride to the meeting with the Bridegroom Acts 13:4; 16:6,7; Romans 8:11; 1 Thessalonians 4:14-16. (5) Rebekah, type of the Church, the ecclesia, the "called out" virgin bride of Christ Genesis 24:16; 2 Corinthians 11:2; Ephesians 5:25-32. (6) Isaac, type of the Bridegroom, "whom not having seen," the bride loves through the testimony of the unnamed Servant 1 Peter 1:8. (7) Isaac, type of the Bridegroom who goes out to meet and receive His bride Genesis 24:63; 1 Thessalonians 4:14-16.

angel

(See Scofield "Hebrews 1:4"). thereby

Judges 6:17,37; 2 Kings 20:9; Proverbs 16:33; Acts 1:26. Cf: Matthew 12:39. Signs are given to faith, not to doubt. angel

(See Scofield "Hebrews 1:4"). Lahairoi

i.e. "the well of him that liveth and seeth me." Genesis 16:14; 25:11. servant This is the model servant:

(1) he does not run unsent, Genesis 24:2-9. (2) goes where he is sent, Genesis 24:4,10. (3) does nothing else; (4) is prayerful and thankful, Genesis 24:12-14,26,27. (5) is wise to win, vs. Genesis 24:17,18,21. (Cf) John 4:7. (6) speaks not of himself, but of his master's riches and Isaac's heirship, Genesis 24:22,34-36; Acts 1:8. (7) presents the true issue, and requires clear decision, Genesis 24:49.

Keturah

As Sarah stands for "the mother of us all," i.e. of those who, by grace, are one with the true Son of promise, of whom Isaac was the type John 3:6-8; Galatians 4:26,28,29; Hebrews 2:11-13 and joint heirs of His wealth ; Hebrews 1:2; Romans 8:16,17, so Keturah (wedded after the full blessing of Isaac) and her children by Abraham may well stand for the fertility of Israel the natural seed, Jehovah's wife Hosea 2:1-23 after the future national restoration under the Palestinian covenant.

(See Scofield "Deuteronomy 30:3"). Esau

Esau stands for the mere man of the earth. Hebrews 12:16,17. In many respects a nobler man, naturally, than Jacob, he was destitute of faith, and despised the birthright because it was a spiritual thing, of value only as there was faith to apprehend it. birthright

The "birthright" had three elements:

(1) Until the establishment of the Aaronic priesthood the head of the family exercised priestly rights. (2) The Abrahamic family held the Edenic promise of the Satan-Bruiser Genesis 3:15. --Abel, Seth, Shem, Abraham, Isaac, Esau. (3) Esau, as the firstborn, was in the direct line of the Abrahamic promise of the Earth-Blesser Genesis 12:3.

For all that was revealed, in Esau might have fulfilled those two great Messianic promises. This birthright Esau sold for a momentary fleshly gratification. Jacob's conception of the birthright at that time was, doubtless, carnal and inadequate, but his desire for it evidenced true faith.

famine

(See Scofield "Genesis 12:10"). Go not down

Cf. (See Scofield "Genesis 46:3"). name of the well

The wells of Genesis have significant names, and are associated with significant events:

(1) Beer-lahai-roi, the well of him that liveth and seeth me Genesis 16:14; 24:62; 25:11. (2) Beer-sheba, the well of the oath or covenant Genesis 21:15-33; Genesis 22:19; 26:23-25; 46:1-5. (3) Esek, contention Genesis 26:20. (4) Sitnah, hatred Genesis 26:21. Esek and Sitnah were Isaac's own attempts at well-digging. Afterward, he dwelt by the old wells of his father. (5) Rehoboth, enlargement Genesis 26:22.

cursed

See, Genesis 12:3; 15:18, See note 3,(5), (See Scofield "Genesis 15:18"). and Esau

Esau wept because of a lost advantage, but "found no way to change his mind, though he sought it carefully with tears" Hebrews 12:17 so far may regret or remorse be from true repentance: life Genesis 26:34,35.

Heth was ancestor of the Hittites.

life Genesis 26:34,35.

Heth was ancestor of the Hittites. Mahalath

Genesis 36:3 is called Bashemath: And Jacob went out

Bethel becomes, because of Jacob's vision there, one of the significant places of Scripture. To the Christian it stands for a realization, however imperfect, of the heavenly and spiritual contents of faith, answering to Paul's prayer in Ephesians 1:17-23. Dispensationally, the scene speaks of Israel the nation, cast out of the Land of Promise because of evil-doing there, but holding the promise of restoration and blessing ; Genesis 28:15; Deuteronomy 30:1-10. To "an Israelite indeed" Christ speaks of Jacob's vision as to be fulfilled in the Son of man (cf) ; Genesis 28:12; John 1:47-51. angels

(See Scofield "Hebrews 1:4"). Bethel

i.e. the house of God. Cf. Genesis 35:7.

and came into the land

Jacob at Haran becomes a sterling illustration, if not type, of the nation descended from him in its present long dispersion. Like Israel, he was:

(1) Out of the place of blessing Genesis 26:3. (2) without an altar Hosea 3:4,5. (3) gained an evil name Genesis 31:1; Romans 2:17-24. (4) but was under the covenant care of Jehovah Genesis 28:13,14; Romans 11:1,25-30. (5) and was ultimately brought back Genesis 31:3; 35:1-4; Ezekiel 37:21-23.

The personal lesson is obvious: while Jacob is not forsaken, he is permitted to reap the shame and sorrow of his self-chosen way.

angel

See note, (See Scofield "Hebrews 1:4"). Jegarsahadutha

Chald, the heap of witness.

angel

(See Scofield "Hebrews 1:4"). Mahanaim

i.e. two hosts, or bands -- the visible band, Jacob and his servants; the invisible band, God's angels. Cf. 2 Kings 6:13-17. Edom

i.e. Esau's country. Genesis 25:30. (See Scofield "Genesis 36:1"). and there wrestled

Jacob's crisis. Cf. Joshua 5:13-15; Job 42:5,6; Isaiah 6:1-8; Jeremiah 1:4-9; Ezekiel 1:28; 2:1-7; Daniel 10:1-12; Acts 9:1-6; Revelation 1:13-18. shall be no more called Jacob

Both names are applied to the nation descended from Jacob. When used characteristically "Jacob" is the name for the natural posterity of Abraham, Isaac, and Jacob; "Israel" for the spiritual part of the nation. See Isaiah 9:8. The "word" was sent to all the people, "Jacob," but it "lighted upon Israel," i.e. was comprehended by the spiritual part of the people. See "Israel" Genesis 12:2,3.

(See Scofield "Romans 11:26").

My lord

Not all at once does "Jacob" cease to dominate the walk of "Israel." Cf. Genesis 35:1-10 where the walk becomes according to the new name. Shechem's

Called "Sychem," Acts 7:16. El-elohe-Israel

i.e. God, the God of Israel. Jacob's act of faith, appropriating his new name, but also claiming Elohim in this new sense as the God through whom alone he could walk according to his new name. See Genesis 14:18-23.

See note 2 of (See Scofield "Genesis 14:18") for a similar appropriation by Abraham.

El-elohe-Israel

i.e. God, the God of Israel. Jacob's act of faith, appropriating his new name, but also claiming Elohim in this new sense as the God through whom alone he could walk according to his new name. See Genesis 14:18-23.

See note 2 of (See Scofield "Genesis 14:18") for a similar appropriation by Abraham.

El-beth-el

i.e. the God of Bethel. Cf. Genesis 28:19. There it was the place as the scene of the ladder vision which impressed jacob. He called the place "Bethel," i.e. the house of God. Now it is the God of the place, rather than the place, and he calls it El-Bethel, i.e. "the God of the house of God." Cf. Genesis 33:20. drink offering

The first mention of the drink-offering. It is not mentioned among the Levitical offerings of Lev 1.-7., though included in the instructions for sacrifice in the land Numbers 15:5-7. It was always "poured out," never drunk, and may be considered a type of Christ in the sense of ; Psalms 22:14; Isaiah 53:12. Benjamin

i.e. son of my right hand. Benjamin, "son of sorrow" to his mother, but "son of my right hand" to his father, becomes thus a double type of Christ. As Ben-oni He was the suffering One because of whom a sword pierced His mother's heart Luke 2:35 as Benjamin, head of the warrior tribe Genesis 49:27 firmly joined to Judah the kingly tribe ; Genesis 49:8-12; 1 Kings 12:21 he becomes a type of the victorious One. It is noteworthy that Benjamin was especially honoured among the Gentiles Genesis 45:22.

So manifold are the distinctions of Christ that many personal types of Him are needed. Joseph is not complete, Benjamin standing only for Christ the sorrowful One Isaiah 53:3,4 yet have power on earth. (Cf) (See Scofield "Genesis 43:34").

Edom

Edom (called also "Seir,") Genesis 32:3; 36:8 is the name of the country lying south of the ancient kingdom of Judah, and extending from the Dead Sea to the Gulf of Akaba. It includes the ruins of Petra, and is bounded on the north by Moab. Peopled by descendants of Esau Genesis 36:1-9. Edom has a remarkable prominence in the prophetic word as (together with Moab) the scene of the final destruction of Gentile world-power in the day of the Lord. See "Armageddon" ; Revelation 16:14; Revelation 19:21 and "Times of the Gentiles" ; Luke 21:24; Revelation 16:14. Cf. ; Psalms 137:7; Obadiah 1:8-16; Isaiah 34:1-8; 63:1-6; Jeremiah 49:14-22; Ezekiel 25:12-14. Amalek

(See Scofield "Exodus 17:8"). Horite

Lit. Rock dweller. kings that reigned in the land of Edom

It is characteristic of Scripture that the kings of Edom should be enumerated before the kings of Israel. The principle is stated in 1 Corinthians 15:46. First things are "natural," man's best, and always fail; second things are "spiritual," God's things, and succeed. Adam--Christ; Cain--Abel; Cain's posterity--Seth's posterity; Saul--David; Israel--the true Church, etc.

Joseph

While it is nowhere asserted that Joseph was a type of Christ, the analogies are too numerous to be accidental. They are:

(1) both were especial objects of a father's love Genesis 37:3; Matthew 3:17; John 3:35; 5:20. (2) both were hated by their brethren Genesis 37:4; John 15:25. (3) the superior claims of both were rejected by their brethren Genesis 37:8; Matthew 21:37-39; John 15:24,25. (4) the brethren of both conspired against them to slay them Genesis 37:18; Matthew 26:3,4. (5) Joseph was, in intent and figure, slain by his brethren, as was Christ Genesis 37:24; Matthew 27:35-37. (6) each became a blessing among the Gentiles, and gained a Gentile bride Genesis 41:1-45; Acts 15:14; Ephesians 5:25-32. (7) as Joseph reconciled his brethren to himself, and afterward exalted them, so will it be with Christ and His Jewish brethren Genesis 45:1-15; Deuteronomy 30:1-10; Hosea 2:14-18; Romans 11:1,15,25,26.

grave

Heb. "Sheol," (See Scofield "Habakkuk 2:5").

Zaphnath-paaneah

Asenath, the Gentile bride espoused by Joseph the rejected one John 19:15 type of the Church, called out from the Gentiles to be the bride of Christ during the time of His rejection by His brethren, Israel. ; Acts 15:14; Ephesians 5:31,32. (See Scofield "Genesis 37:2").

Zaphnath-paaneah Coptic, revealer of secret things.

famine

See note, (See Scofield "Genesis 12:10"). fear

(See Scofield "Psalms 19:9"). grave

Heb. "Sheol," (See Scofield "Habakkuk 2:5").

famine

(See Scofield "Genesis 12:10"). But Benjamin's mess

Cf. (See Scofield "Genesis 35:18"). It is important to observe that Benjamin now becomes prominent. Joseph is peculiarly the type of Christ in His first advent, rejection, death, resurrection, and present exaltation among the Gentiles, but unrecognized of Israel. As the greater Benjamin, "Son of sorrow," but also "Son of my right hand," He is to be revealed in power in the Kingdom Genesis 1:26-28. See Scofield "Zechariah 12:8". It is then, and not till then, that Israel is to be restored and converted. See Scofield "Deuteronomy 30:3". Typically Genesis 45:1,2 anticipates the revelation prophetically described, ; Ezekiel 20:33-36; Hosea 2:14-23 at which time the Benjamin type of Christ will be fulfilled.

But Benjamin's mess

Cf. (See Scofield "Genesis 35:18"). It is important to observe that Benjamin now becomes prominent. Joseph is peculiarly the type of Christ in His first advent, rejection, death, resurrection, and present exaltation among the Gentiles, but unrecognized of Israel. As the greater Benjamin, "Son of sorrow," but also "Son of my right hand," He is to be revealed in power in the Kingdom Genesis 1:26-28. See Scofield "Zechariah 12:8". It is then, and not till then, that Israel is to be restored and converted. See Scofield "Deuteronomy 30:3". Typically Genesis 45:1,2 anticipates the revelation prophetically described, ; Ezekiel 20:33-36; Hosea 2:14-23 at which time the Benjamin type of Christ will be fulfilled. grave Heb. Sheol, (See Scofield "Habakkuk 2:5").

preserve Heb. to make you a remnant. Isaiah 1:9; Romans 11:5. (See Scofield "Romans 11:5").

I am God

It is important to distinguish between the directive and the permissive will of God. In the first sense the place for the covenant family was Canaan Genesis 26:1-5; Genesis 46:3 is a touching instance of the permissive will of God. Jacob's family, broken, and in part already in Egypt, the tenderness of Jehovah would not forbid the aged patriarch to follow. God will take up His people and, so far as possible, bless them, even when they are out of His best. In Israel's choice of a king 1 Samuel 8:7-9 in the turning back from Kadesh Deuteronomy 1:19-22 in the sending of the spies; in the case of Balaam--illustrations of this principle are seen. It is needless to say that God's permissive will never extends to things morally wrong. The highest blessing is ever found in obedience to His directive will. All the souls

(Cf) Genesis 46:27. A discrepancy has been imagined. The "souls" that came with Jacob" were 66. The "souls of the house of Jacob" Genesis 46:27 i.e. the entire Jacobean family) were 70, viz. the 66 which came with Jacob, Joseph and his two sons, already in Egypt=69; Jacob himself=70. (See Scofield "Acts 7:14").

whole age Or, days of the years of his life.

Angel (See Scofield "Hebrews 1:4")

redeemed Heb. goel, Redemp. (Kinsman type). Isaiah 59:20 (See Scofield "Isaiah 59:20").

blessed them

Jacob's life, ending in serenity and blessing, testifies to the power of God to transform character. His spiritual progress has six notable phases:

(1) the first exercise of faith, as shown in the purchase of the birthright Genesis 25:28-34; 27:10-22. (2) the vision at bethel Genesis 28:10-19. (3) walking in the flesh Genesis 29:1-31:55. (4) the transforming experience Genesis 32:24-31. (5) the return to Bethel: idols put away Genesis 35:1-7. (6) the walk of faith Genesis 37:1-49:33.

buried

(See Scofield "Genesis 23:4").

Book Introduction - Exodus

Read first chapter of Exodus

EXODUS, "going out," records the redemption out of Egyptian bondage of the descendants of Abraham, and sets forth, in type, all redemption. It is therefore peculiarly the book of redemption. But as all redemption is unto a relationship with God of which worship, fellowship, and service are expressions, so Exodus, in the giving of the law and the provisions of sacrifice and priesthood, becomes not only the book of redemption, but also, in type, of the conditions upon which all relationships with God exist.

Broadly, the book teaches that redemption is essential to any relationship with a holy God; and that even a redeemed people cannot have fellowship with Him unless constantly cleaned of defilement.

In EXODUS, God, hitherto connected with the Israelitish people only through His covenant with Abraham, brings them to himself nationally through redemption, puts them under the Mosaic Covenant, and dwells among them in the cloud of glory. Galatians explains the relation of the law to the Abrahamic Covenant. In the Commandments God taught Israel His just demands. Experience under the Commandments convicted Israel of sin; and the provision of priesthood and sacrifice (filled with precious types of Christ) gave a guilty people a way of forgiveness, cleansing, restoration to fellowship, and worship.

Exodus falls into three chief divisions:

Israel in Egypt (1-15.) From the Red Sea to Sinai (16-18.) Israel at Sinai (19:40.)

The events recorded in Exodus cover a period of 216 years (Ussher). feared

(See Scofield "Psalms 19:9").

son

Moses, type of Christ the Deliverer Isaiah 61:1; Luke 4:18; 2 Corinthians 1:10; 1 Thessalonians 1:10.

(1) A divinely chosen deliverer Exodus 3:7-10; Acts 7:25; John 3:16. (2) Rejected by Israel he turns to the Gentiles Exodus 2:11-15; Acts 7:25; 18:5,6; 28:17-28. (3) During his rejection he gains a Gentile bride Exodus 2:16-21; Matthew 12:14-21; 2 Corinthians 11:2; Ephesians 5:30-32. (4) Afterward he again appears as Israel's deliverer, and is accepted Exodus 4:29-31; Romans 11:14-26; Acts 15:14-17. (5) Officially, Moses typifies Christ as Prophet Acts 3:22,23. Advocate ; Exodus 32:31-35; 1 John 2:1,2, Intercessor ; Exodus 17:1-6; Hebrews 7:25 and Leader, or King ; Deuteronomy 33:4,5; Isaiah 55:4; Hebrews 2:10 while, in relation to the house of God, he is in contrast with Christ. Moses was faithful as a servant over another's house; Christ as a Son over His own house Hebrews 3:5,6.

Reuel

Called Raguel. Numbers 10:29.

angel

(See Scofield "Hebrews 1:4"). borrow The use of little things. Cf. Judges 3:31; 1 Kings 17:12-16; John 6:9; 1 Corinthians 1:25-31

borrow The use of little things. Cf. Judges 3:31; 1 Kings 17:12-16; John 6:9; 1 Corinthians 1:25-31 rod Sign of the rod = power Psalms 110:2; 2:9; Revelation 2:27. It was Moses' shepherd's crook, the tool of his calling. Cast down, it became a serpent; taken up in faith, it became "the rod of God" ; Exodus 4:20; 7:12. (See Scofield "Exodus 7:12") Put now thine hand

The sign of leprosy. The heart ("bosom") stands for what we are, the hand for what we do. What we are, that ultimately we do. It is a sign of Luke 6:43-45. The two signs, rod and hand, speak of preparation for service:

(1) consecration--our capacity taken up for God; (2) the hand that holds the rod of God's power must be a cleansed hand swayed by a new heart.

Aaron the Levite

(Cf) Exodus 28:1. (See Scofield "Exodus 28:1").

harden his heart

(Cf) Exodus 8:15,32; 9:34. In the face of the righteous demand of Jehovah and of the tremendous attestations by miracle that He was indeed God, and that Moses and Aaron were His representatives, Pharaoh "hardened his heart." Instrumentally God hardened Pharaoh's heart by forcing him to an issue against which he hardened his own heart in refusal. Light rejected, rightful obedience refused, inevitably hardens conscience and heart. Romans 9:17-24. kill him

(Cf) Genesis 17:14 The context (Genesis 4:25) interprets v. 25. Moses was forgetful of the very foundation sign of Israel's covenant relation to Jehovah. On the eve of delivering Israel he was thus reminded that without circumcision an Israelite was cut off from the covenant. Joshua 5:3-9.

Let my people

Cf. Exodus 4:22,23. Possibly Moses and Aaron shrank from delivering the message concerning the firstborn. three days Cf. Matthew 12:38-40. By death and resurrection will God have his people separated from Egypt -- the world. ; Romans 6:1-11; Galatians 6:14-15; Hebrews 13:12,13.

redeem

Heb. "goel," Redemp. (Kinsman type). See note, (See Scofield "Isaiah 59:20")

when A prophetic sign also. The nations shall know Jehovah when He restores and blesses Israel in the kingdom. Isaiah 2:1-3; 11:10-1214:1; 60:4,5; Ezekiel 37:28. like CF. 2 Timothy 3:8; Exodus 8:18

Neither Satan nor his tools can create life: Revelation 13:15 will be a "lying wonder": 2 Thessalonians 2:9 Aaron's rod

(Cf) Exodus 4:2 As Moses' rod was the rod of power, the rod of the King Deuteronomy 33:4,5 so Aaron's was the rod of life, the rod of the Priest. As here the serpents, symbols of Satan, who had the power of death ; Revelation 12:9; Hebrews 2:14 are swallowed up, so in resurrection death will be "swallowed up in victory" ; 1 Corinthians 15:54; Numbers 17:8.

division Heb. peduth, trans. "reemption."

Psalms 111:9; 130:7. It is, in type, Galatians 6:14. in the land

The compromises proposed by Pharaoh are those urged upon Christians today. The first says in effect: "Be a Christian if you will, but not a 'narrow' one-- stay in Egypt." Invariably it ends in world-conformity, world-pleasing, and seeking the world's money for God Psalms 50:9-17 (Cf) ; 2 Corinthians 6:14-18; Galatians 1:4. very far The second compromise is a modification merely of the first. "Do not be too unwordly." Cf. 1 Samuel 15:3,9,13-15,19-23.

ye that are

The third compromise proposed by Pharaoh is, perhaps, as applied to believers, the sublest and most successful of them all. The most godly parents desire worldly prosperity and position for their children. Matthew 20:20,21. said, Go ye

i.e. "Leave your property in the world." Cf. Matthew 16:25-27; Luke 18:18-25.

first month

i.e. April. passover

The Passover, type of Christ our Redeemer Exodus 12:1-28; John 1:29; 1 Corinthians 5:6,7; 1 Peter 1:18,19.

(1) The lamb must be without blemish, and to test this it was kept up for four days Exodus 12:5,6. So our Lord's public life, under hostile scrutiny, was the testing which proved his holiness ; Luke 11:53,54; John 8:46; 18:38. (2) The Lamb thus tested must be slain Exodus 12:6; John 12:24; Hebrews 9:22. (3) The blood must be applied Exodus 12:7 This answers to appropriation by personal faith, and refutes universalism John 3:36. (4) The blood thus applied of itself, without anything, constituted a perfect protection from judgment Exodus 12:13; 1 John 1:7; Hebrews 10:10,14. (5) The feast typified Christ as the bread of life, answering to the memorial supper. Matthew 26:26-28; 1 Corinthians 11:23-26. To observe the feast was a duty and privilege, but not a condition of safety. As a matter of fact, the bread was not eaten by the Israelites on the night in which, nevertheless, they were preserved from the judgment upon the firstborn. Exodus 12:34-39.

mixed

This mixed multitude, standing for unconverted church-members, was a source of weakness and division, then as now Numbers 11:4-6. (See Scofield "Numbers 11:4"). There had been a manifestation of divine power, and men were drawn to it without change of heart. CF. Luke 14:25-27.

Abib

First month, i.e. April. firstling

The redemption of firstlings made a memorial sign to Israel of their own redemption. repent

(See Scofield "Zechariah 8:14").

angel

(See Scofield "Hebrews 1:4"). Thus the Lord saved Israel

Redemption: (Exodus type) Summary. Exodus is the book of redemption and teaches:

(1) redemption is wholly of God Exodus 3:7,8; John 3:16. (2) redemption is through a person. (See Scofield "Exodus 2:2"). John 3:16,17. (3) redemption is by blood Exodus 12:13,23,27; 1 Peter 1:18. (4) redemption is by power Exodus 6:6; 13:14; Romans 8:2.

(See Scofield "Isaiah 59:20"). See Scofield "Romans 3:24".

The blood of Christ redeems the believer from the guilt and penalty of sin. 1 Peter 1:18 as the power of the Spirit delivers from the dominion of sin. ; Romans 8:2; Ephesians 2:2. feared

(See Scofield "Psalms 19:9").

feared

(See Scofield "Psalms 19:9"). redeemed

Heb. "gaal," Redemp. (Kinsman type). Isaiah 59:20. (See Scofield "Isaiah 59:20"). when he had cast into the waters

These bitter waters were in the very path of the Lord's leading, and stand for the trials of God's people, which are educatory and not punitive. The "tree" is the cross Galatians 3:13 which became sweet to Christ as the expression of the Father's will John 18:11. When our Marahs are so taken we cast the "tree" into the waters. Romans 5:3,4.

second month

i.e. May. manna

(See Scofield "Exodus 16:35"). according

Cf. John 6:33; 6:41,42,52. Christ gives himself unreservedly, but we have no more of Him than faith appropriates, ; Exodus 16:18,2; Joshua 1:1. Exodus 16:2 is our title. Exodus 16:3 is the law of possession: left

As we are not nourished by the memory of food, so neither can spirituality be sustained on past appropriations of Christ. manna

Manna, type of Christ as the "bread of life," come down from heaven to die "for the life of the world." John 6:35,48-51. A "small" thing Exodus 16:14 having but the taste of "fresh oil." Numbers 11:8 or "wafers with honey" Exodus 16:31, it typifies Christ in humiliation as presented in Matthew, Mark, and Luke; "having no form nor comeliness;... no beauty that we should desire him" Isaiah 53:2. But as such He must be received by faith if we would be saved John 6:53-58. To meditate upon Christ as He went about among men, doing not His own will but the will of the Father John 6:38-40 is to feed on the manna. This is, of necessity, the spiritual food of young believers, and answers to "milk" 1 Corinthians 3:1,2.

But Christ in glory, and the believer's present and eternal association with Him there, answers to "the old corn of the land" Joshua 5:11 the "meat" of Hebrews 5:13,14 or Christ as presented in the Epistles of Paul. (Cf) 2 Corinthians 5:16.

rock

The rock, type of life through the Spirit by grace:

(1) Christ the Rock 1 Corinthians 10:4 (2) The people utterly unworthy Exodus 17:2; Ephesians 2:1-6. (3) Characteristics of life through grace:

Eliezer

i.e. God is help. Hearken now unto my voice

(Cf) Numbers 11:14-17. Jehovah entirely ignored this worldly-wise organization, substituting His own order. fear

(See Scofield "Psalms 19:9").

In the third month

At Sinai Israel learned the lessons:

(1) of the holiness of Jehovah through the Commandments; (2) of their own sinfulness and weakness through failure; (3) and of the goodness of Jehovah through the provision of priesthood and sacrifice. The Christian learns through the experience of Romans 7:7-24 what Israel learned at Sinai. This division of Exodus should be read in light of ; Romans 3:19-27; 7:7-24; Galatians 4:1-3; Galatians 3:6-25 explains the relation of the law to the Abrahamic Covenant: (1) the law cannot disannul that covenant; (2) it was "added" to convict of sin; (3) it was a child-leader unto Christ; (4) it was but preparatory discipline "till the Seed should come."

third month i.e. June. Thus shalt thou say

It is exceedingly important to observe:

(1) that Jehovah reminded the people that hitherto they had been the objects of His free grace; (2) that the law is not proposed as a means of life, but as a means by which Israel might become "a peculiar treasure" and a "kingdom of priests"; (3) that the law was not imposed until it had been proposed and voluntarily accepted. The principle is stated in Galatians 5:1-4.

For Another Point of View: See Topic 301181

Additional Factors to Consider See Topic 301321

if ye will obey

(Cf) 1 Peter 2:9; Revelation 1:6; 5:10. What, under law, was condition, is under grace, freely given to every believer. The "if" of Exodus 19:5 is the essence of law as a method of divine dealing, and the fundamental reason why "the law made nothing perfect" ; Romans 8:3; Hebrews 7:18,19.

The Abrahamic: (See Scofield "Genesis 15:18") and

New (See Scofield "Hebrews 8:8")

covenants minister salvation and assurance because they impose but one condition, faith. we will do

The Fifth Dispensation: Law. This dispensation extends from Sinai to Calvary--from Exodus to the Cross. The history of Israel in the wilderness and in the land is one long record of the violation of the law. The testing of the nation by law ended in the judgment of the Captivities, but the dispensation itself ended at the Cross.

(1) Man's state at the beginning Exodus 19:1-4. (2) His responsibility Exodus 19:5,6; Romans 10:5. (3) His failure 2 Kings 17:7-17,19; Acts 2:22,23. (4) The judgment 2 Kings 17:1-6,20; 25:1-11; Luke 21:20-24

For Another Point of View: See Topic 301180

See, for the other six dispensations: INNOCENCE (Genesis 1:28); CONSCIENCE (Genesis 3:23); HUMAN GOVERNMENT (Genesis 8:20); PROMISE (Genesis 12:1); GRACE (John 1:17); KINGDOM (Eph 1:10)

(See Scofield "Genesis 1:28"). See Scofield "Genesis 3:23". See Scofield "Genesis 8:21". See Scofield "Genesis 12:1". See Scofield "John 1:17". See Scofield "Ephesians 1:10".

So Moses

The Mosaic Covenant,

(1) given to Israel (2) in three divisions, each essential to the others, and together forming the Mosaic Covenant, viz.: the Commandments, expressing the righteous will of God Exodus 20:1-26 the "judgments," governing the social life of Israel ; Exodus 21:1; 24:11 and the "ordinances," governing the religious life of Israel ; Exodus 24:12; 31:18. These three elements form "the law," as that phrase is generically used in the New Testament (e.g.) Matthew 5:17,18. The Commandments and the ordinances formed one religious system. The Commandments were a "ministry of condemnation" and of "death" 2 Corinthians 3:7-9 the ordinances gave, in the high priest, a representative of the people with Jehovah; and in the sacrifices a "cover" (see "Atonement," (See Scofield "Leviticus 16:6") for their sins in anticipation of the Cross ; Hebrews 5:1-3; 9:6-9; Romans 3:25,26. The Christian is not under the conditional Mosaic Covenant of works, the law, but under the unconditional New Covenant of grace. ; Romans 3:21-27; 6:14,15; Galatians 2:16; Galatians 3:10-14,16-18,24-26; 4:21-31; Hebrews 10:11-17. See NEW COVENANT.

(See Scofield "Hebrews 8:8")

See,for the other seven covenants:

EDENIC (See Scofield "Genesis 1:28") ; ADAMIC See Scofield "Genesis 3:15"; NOAHIC See Scofield "Genesis 9:1"; ABRAHAMIC See Scofield "Genesis 15:18"; PALESTINIAN See Scofield "Deuteronomy 30:3"; DAVIDIC See Scofield "2 Samuel 7:16"; NEW See Scofield "Heb 8:8".

So Moses

The Mosaic Covenant,

(1) given to Israel (2) in three divisions, each essential to the others, and together forming the Mosaic Covenant, viz.: the Commandments, expressing the righteous will of God Exodus 20:1-26 the "judgments," governing the social life of Israel ; Exodus 21:1; 24:11 and the "ordinances," governing the religious life of Israel ; Exodus 24:12; 31:18. These three elements form "the law," as that phrase is generically used in the New Testament (e.g.) Matthew 5:17,18. The Commandments and the ordinances formed one religious system. The Commandments were a "ministry of condemnation" and of "death" 2 Corinthians 3:7-9 the ordinances gave, in the high priest, a representative of the people with Jehovah; and in the sacrifices a "cover" (see "Atonement," (See Scofield "Leviticus 16:6") for their sins in anticipation of the Cross ; Hebrews 5:1-3; 9:6-9; Romans 3:25,26. The Christian is not under the conditional Mosaic Covenant of works, the law, but under the unconditional New Covenant of grace. ; Romans 3:21-27; 6:14,15; Galatians 2:16; Galatians 3:10-14,16-18,24-26; 4:21-31; Hebrews 10:11-17. See NEW COVENANT.

(See Scofield "Hebrews 8:8")

See,for the other seven covenants:

EDENIC (See Scofield "Genesis 1:28") ; ADAMIC See Scofield "Genesis 3:15"; NOAHIC See Scofield "Genesis 9:1"; ABRAHAMIC See Scofield "Genesis 15:18"; PALESTINIAN See Scofield "Deuteronomy 30:3"; DAVIDIC See Scofield "2 Samuel 7:16"; NEW See Scofield "Heb 8:8". shalt not make

There is a threefold giving of the law. First, orally, in Exodus 20:1-17. This was pure law, with no provision of priesthood and sacrifice for failure, and was accompanied by the "judgments" ; Exodus 21:1-23:13; relating to the relations of Hebrew with Hebrew; to which were added Exodus 23:14-19 directions for keeping three annual feasts, and Exodus 23:20-33 instructions for the conquest of Canaan. These words Moses communicated to the people. Exodus 24:3-8. Immediately, in the persons of their elders, they were admitted to the fellowship of God. Exodus 24:9-11.

Second, Moses was then called up to receive the tables of stone. Exodus 24:12-18. The story then divides. Moses, in the mount, receives the gracious instructions concerning the tabernacle, priesthood, and sacrifice (Ex 25.-31.) Meantime (Ex 32.), the people, led by Aaron, break the first commandment. Moses, returning, breaks the tables "written with the finger of God." ; Exodus 31:18; 32:16-19.

Third, the second tables were made by Moses, and the law again written by the hand of Jehovah Exodus 34:1,28,29; Deuteronomy 10:4. afar off

For contrast between law and grace, cf. Ephesians 2:13; Luke 1:10 with Hebrews 10:19-22. fear

(See Scofield "Psalms 19:9").

Eye for eye

Leviticus 24:20; Deuteronomy 19:21; Matthew 5:38-44; 1 Peter 2:19-21. The provision in Exodus is law, and righteous; the N.T. passages, grace, and merciful.

Three times

Cf. Leviticus 23:4-44. Exodus for the wilderness; Leviticus for the land. Abib

First month, i.e. April. Angel

(See Scofield "Hebrews 1:4").

builded

Cf. Exodus 33:7-11. This arrangement for worship was temporarily called the "tabernacle." eat and drink

Symbol of communion. Cf. Luke 22:15-18. A blood-sprinkled people, see Hebrews 9:19-22 who had not yet broken the law could thus commune with God. Never again was this repeated. Cf. Exodus 24:9-11 with Leviticus 16:2 and Hebrews 9:6-8 But cf., under grace, ; Ephesians 2:13; Hebrews 10:19,20.

the Lord spoke unto Moses

The general authority for the types of Exodus is found:

(1) as to the persons and events, in 1 Corinthians 10:1-11. (2) as to the tabernacle, in Hebrews 9:1-24. Having the assurance that in the tabernacle everything is typical, the details must of necessity be received as such. Two warnings are necessary: (1) Nothing may be dogmatically asserted to be a type without explicit New Testament authority; and (2) all types not so authenticated must be recognized as having the authority of analogy, or spiritual congruity, merely. The typical meanings of the materials and colours of the tabernacle are believed to be as follows: Gold, Deity in manifestation--divine glory; silver, redemption Exodus 30:12-16. (See Scofield "Exodus 38:27") , brass, symbol of judgment, as in the brazen altar and in the serpent of brass Numbers 21:6-9 blue, heavenly in nature or origin; purple, royalty; scarlet, sacrifice.

willingly

(See Scofield "2 Corinthians 8:1"). shittim wood

i.e. acacia. tabernacle pattern

The tabernacle, speaking comprehensively, is explained in the N.T. as typical in three ways:

(1) of the Church as a habitation of God through the Spirit Exodus 25:8; Ephesians 2:19-22 (2) of the believer 2 Corinthians 6:16 (3) as a figure of things in the heavens Hebrews 9:23,24. In detail, all speaks of Christ: (1) The ark, in its materials, acacia-wood (See Scofield "Exodus 26:15") and gold, is a type of the humanity and deity of Christ. (2) In its contents, a type of Christ, as: (a) having God's law in His heart Exodus 25:16. (b) the wilderness food (or portion) of His people Exodus 16:33 (c) Himself the resurrection, of which Aaron;s rod is the symbol Numbers 17:10.

(3) In its use the ark, especially the mercy-seat, was a type of God's throne. That it was, to the sinning Israelite, a throne of grace and not of judgment was due to the mercy-seat formed of gold and sprinkled with the blood of atonement, which vindicated the law, and divine holiness guarded by the cherubim Genesis 3:24

(See Scofield "Ezekiel 1:5") See PROPITIATION, See Scofield "Romans 3:25"

make an ark

All begins with the ark, which, in the completed tabernacle, was placed in the holy of holies, because, in revelation, God begins from Himself, working outward toward man; as, in approach, the worshipper begins from himself, moving toward God in the holy of holies. The same order is followed in the Levitical offerings (Le 1.-5.). In approach man begins at the brazen altar, type of the Cross, where, in the fire of judgment, atonement is made.

make an ark The most inclusive type of Christ, Gold = Deity; wood = humanity. History:

Numbers 3:31; 10:33; Joshua 3:3-15; 6:11; Judges 20:27; 1 Samuel 3:3; 4:1-11; 5:1-10 ; 6:1-21; 1 Samuel 7:1,2; 2 Samuel 6:2-17; 7:2; 15:24-29; 1 Kings 8:1-21 not carried to Babylon, ; 2 Kings 24:13; 2 Chronicles 35:3, not mentioned in Ezra or Neh. Where is it? Revelation 11:19

shittim wood i.e. acacia. mercy

See "Propitiation." (See Scofield "Romans 3:25"). shittim wood

i.e. acacia. shittim wood

i.e. acacia. shewbread

Showbread, type of Christ, the Bread of God, nourisher of the Christian's life as a believer-priest 1 Peter 2:9; Revelation 1:6. In John 6:33-58 our Lord has more in mind the manna, that food which "came down"; but all typical meanings of "bread" are there gathered into His words. The manna is the life-giving Christ; the showbread, the life-sustaining Christ. The showbread typifies Christ as the "corn of wheat" John 12:24 ground in the mill of suffering John 12:27 and brought into the fire of judgment John 12:31-33. We, as priests, by faith feed upon Him as having undergone that in our stead and for our sakes. It is meditation upon Christ, as in Hebrews 12:2,3. candlestick

Candlestick, type of Christ our Light, shining in the fullness of the power of the sevenfold Spirit Isaiah 11:2; Hebrews 1:9; Revelation 1:4. Natural light was excluded from the tabernacle. (Cf) 1 Corinthians 2:14,15.

(See Scofield "Genesis 1:16") John 1:4.

cherubims

fine twined linen Fine linen typifies personal righteousness Revelation 19:8. The fine linen here typifies the sinless life of Christ.

blue Blue. Christ's heavenly origin; purple, His royalty as David's son; scarlet, His sacrifice.

cherubims(See Scofield "Ezekiel 1:5"). goats' hair CF. Leviticus 16:5,7-10. The reference seems to be to the result of the ordinance of the two goats as "covering" (See Scofield "Leviticus 16:5") thus speaking of Christ in atonement See Scofield "Genesis 3:21". This thought is intensified in the colour of the rams' skins, Exodus 26:14. boards

The typical meaning of the boards is clear as to Christ. Acacia wood, a desert growth, is a fitting symbol of Christ in His humanity as "a root out of dry ground" Isaiah 53:2. The covering, gold, typifies Deity in manifestation, speaks of His divine glory. As applied to the individual believer the meaning of the boards is less clear. The connection may be found in ; John 17:21,22,23; Ephesians 1:4,6; 1 John 4:13. Only as seen "in Him" could the boards be taken as representing the believer. So viewed the type is beautiful. In the world, and yet separated from it by the silver of redemption ; Galatians 1:4; Exodus 30:11-16; 38:25-27 as the boards of the tabernacle were separated from the earth by the sockets of silver, and united by the "middle bar" Exodus 26:28 representing both the one life Galatians 2:20 and one Spirit Ephesians 4:3 "all the building, fitly framed together, groweth unto an holy temple in the Lord." Ephesians 2:21. sockets of silver

Silver symbolizes redemption. (See Scofield "Exodus 25:1").

(See Scofield "Exodus 38:27"). All the tabernacle rests upon silver except the hangings of the gate, the way of access. See Scofield "Exodus 27:17". shittim

i.e. acacia. vail

The inner veil, type of Christ's human body Matthew 26:26; 27:50; Hebrews 10:20. This veil, barring entrance into the holiest, was the most expressive symbol of the truth that "by the deeds of the law shall no flesh be justified" ; Romans 3:20,; Hebrews 9:8. Rent by an unseen hand when Christ Died Matthew 27:51 thus giving instant access to God to all who come by faith in Him, it was the end of all legality; the way to God was open. It is deeply significant that the priests must have patched together again the veil that God had rent, for the temple services went on yet for nearly forty years. That patched veil is Galatianism--the attempt to put saint or sinner back under the law. (Cf) Galatians 1:6-9 Anything but "the grace of Christ" is "another gospel," and under anathema. shittim

i.e. acacia. shittim i.e. acacia.

brass(See Scofield "Exodus 27:17").

altar

Brazen altar, type of the Cross upon which Christ, our whole burnt-offering offered Himself without spot to God Hebrews 9:14.

height (Cf) Exodus 25:10. The altar of burnt offering is double the height of the mercy-seat. The atonement more than saves us-- it glorifies God John 17:14.

shittim i.e. acacia.

wood The wood (Christ's humanity), completely inclosed in brass, must have become completely charred by sacrificial fires. Cf. Hebrews 10:5-7. brass

Cf. Numbers 21:9; John 3:14; 12:31-33 thus fixing the symbolic meaning of brass as divine manifestation in judgment. shittim

i.e. acacia. fine twined linen

The fine linen commonly typifies personal righteousness Exodus 26:1 ref. (d), and in the hangings of the court stands for that measure of righteousness which God demands of any who would, in his own righteousness, approach. Christ, figuratively speaking, put up the hangings of the court in Luke 10:25-28. The only way of approach was the "gate" ; Exodus 27:16; John 10:9. The hangings of the court bar out equally the self-righteous man and the open sinner, for the height was above seven feet. Exodus 27:18. gate

In the hangings of the court (Exodus 27:9), representing that practical righteousness which God demands in the law, and which, therefore, bars out all men ; Romans 3:19,20; 10:3-5. No colours are inwrought. But the "gate" is Christ John 10:9 and so the colours reappear as in the veil Exodus 26:31. pillars

The fillets and hooks upholding the linen hangings are of silver (See Scofield "Exodus 38:27") for it is in virtue of His redemptive work that Christ is our way of access, and not by virtue of His righteous life (symbolized by the fine linen); but the pillars of the court rest upon brass sockets, not silver as in the case of the boards See Scofield "Exodus 26:19" and brass symbolizes divine righteousness in judgment See Scofield "Numbers 21:9". Redemption not only displays God's mercy, but vindicates His righteousness in showing that mercy. Romans 3:21-26. brass

(See Scofield "Numbers 21:9"). oil

Oil is a symbol of the Holy Spirit (Cf) John 3:34; Hebrews 1:9. In Christ the oil- fed Light ever burns, the Light of the world John 8:12. But here we have not the world, but the sanctuary. It is a question, not of testimony in and to the world, but of our communion and worship as believer-priests in the holiest Hebrews 10:19,20. In the Tabernacle there were two compartments, two lights: the holy place with the candlestick (See Scofield "Exodus 25:31") the holy of holies with the shekinah, or manifested glory of God. These two places are now one ; Matthew 27:50,51; Hebrews 9:6-8; 10:19-21 but it is important to see that there are still two lights: Christ, the Light of life John 8:12 through the Spirit giving light upon the holy things of God, the showbread and altar of incense; and also the shekinah, now on the face of Jesus Christ 2 Corinthians 4:6. Into this twofold light we, as believer- priests, are brought 1 Peter 2:9. We "walk in the light," not merely which He gives, but in which He lives 1 John 1:7. But what of the command to "bring pure oil" Exodus 27:20. Because our access, apprehension, communion, and transformation are by the Spirit ; Ephesians 2:18; 1 Corinthians 2:14,15; 2 Corinthians 13:14; Philippians 2:1; 2 Corinthians 3:18. Our title to His presence is the blood Ephesians 2:13 but only as filled with the Spirit Ephesians 5:18 do we really walk in the light.

Aaron

Type of Christ, our High Priest. Christ is a priest after the order of Melchizedek, but He executes his priestly office after the pattern of Aaron. Heb. 7. gives the order; Heb. 9., the pattern.

(See Scofield "Genesis 14:18"). holy garments

Heb. qodesh= "set apart" for God. Trans. "holy," v.2; "consecrate," v.3. Often trans. "sanctify." See summary, (See Scofield "Zechariah 8:3"). This is always the fundamental idea of a holy, consecrated, separated, or sanctified person or thing--something set apart for God. Infinite confusion would have been spared the reader if qodesh had been uniformly trans. "set apart." consecrate

Heb. qodesh= "set apart" for God. Trans. "holy," v.2; "consecrate," v.3. Often trans. "sanctify." See summary, (See Scofield "Zechariah 8:3"). This is always the fundamental idea of a holy, consecrated, separated, or sanctified person or thing--something set apart for God. Infinite confusion would have been spared the reader if qodesh had been uniformly trans. "set apart." garments

(See Scofield "Exodus 29:5"). take gold Gold, Deity in manifestation; blue, heavenly; purple, royalty; scarlet, sacrifice; fine linen, personal righteousness, see margin ref., Exodus 26:1.

(See Scofield "Exodus 26:1"). ephod Gold, Deity in manifestation; blue, heavenly; purple, royalty; scarlet, sacrifice; fine linen, personal righteousness, see margin ref., Exodus 26:1.

(See Scofield "Exodus 26:1"). shoulders

The place of strenghth. Isaiah 9:6; Luke 15:4,5. gold Gold, Deity in manifestation; blue, heavenly; purple, royalty; scarlet, sacrifice; fine linen, personal righteousness, see margin ref., Exodus 26:1.

(See Scofield "Exodus 26:1"). heart

The place of affection. Cf. Exodus 28:12. Urim and Thummim

Urim and Thummim, meaning "lights and perfections." Some make these to be simply a collective name for the stones of the breastplate, so that the total effect of the twelve stones is to manifest the "lights and perfections" of Him who is the antitype of the Aaronic high priest. Per contra, Leviticus 8:8. This would seem to be conclusive that "the Urim and Thummim" are additional to the stones of the breastplate. In use the Urim and Thummim were connected, in some way not clearly expressed, with the ascertainment of the divine will in particular cases ; Numbers 27:21; Deuteronomy 33:8; 1 Samuel 28:6; Ezra 2:63. robe

(See Scofield "Exodus 29:5"). bear

i.e. be responsible for every neglect or offence respecting "the holy things," etc.

do unto them to hallow them

The priest type of consecration. (Cf. the temple type, 1 Kings 8:1-11; 2 Chronicles 5:4,14. The order in ; Leviticus 8:1-9:24; differs from the order here. In Leviticus the filling the hands precedes the sprinkling.

bullock, rams(See Scofield "Leviticus 1:3"). cakes

(See Scofield "Exodus 25:30") See Scofield "Leviticus 2:1". Aaron shares in the washing (i.e., symbol of regeneration), Titus 3:5; John 3:5,6

(1) as needing it, be in this in contrast with Christ Hebrews 7:26-28 (2) to typify Christ's action, who received the baptism of John, not as needing it, but as thus identifying Himself with sinners, and as fulfilling the Aaronic type. As in Aaron's case, His anointing followed the washing Exodus 29:4,7; Matthew 3:14-16.

wash Distinguish the washing from the use of the laver.

Exodus 30:18-21 This washing typifies regeneration

Titus 3:5 the laver, daily cleansing

1 John 1:9 See both John 13:10.

garments

The priest's garments were put on in reverse order of the instructions for making them:

(1) The "coat" Exodus 28:39 the oriental long garment worn next to the person, made of fine linen. Exodus 27:9. (2) The "robe of the ephod" Exodus 28:31-35 a long seamless garment of blue linen with an opening for the head, worn over the "coat." Pomegranates, symbol of fruitfulness, were embroidered on the skirt of the robe in blue, purple, and scarlet, alternated with golden bells, symbol of testimony, which gave a sound as the high priest went in and out of the sanctuary. The robe was secured by a golden girdle. (3) The ephod Exodus 28:5-12 was next put on. A short garment made of linen, embroidered with gold, blue, purple, and scarlet, it consisted of two pieces, front and back, united by two shoulder-pieces and by a band about the bottom. Two onyx stones, set in gold and fastened upon the shoulder-pieces of the ephod, were engraved with the names of the twelve tribes: "and Aaron shall bear their names before Jehovah upon his two shoulders (the place of strength) for a memorial." Cf. ; Isaiah 9:6; Luke 15:4,5. (4) The breastplate was a square pouch Exodus 28:16 of linen to contain the Urim and Thummim. (See Scofield "Exodus 28:30").

To the linen pouch was attached the oblong gold setting containing four rows of precious stones, on each stone a tribal name. The breastplate with the jewel work was attached at the upper corners to the shoulder-pieces of the ephod by golden chains. Golden rings were sewn on ephod and breastplate, and the latter was further secured to the ephod by laces of blue through the rings. Altogether, it was called "the breastplate of judgment" because worn by the high priest when judging the causes of the people. (See Scofield "Exodus 28:30").

(5) A mitre (or "turban") of fine line was made Exodus 28:37 to cover the head, bearing upon the front a gold plate engraved, "Holiness to the Lord" Exodus 29:36. (6) To these were added linen breeches, "from the loins even to the thighs" Exodus 28:42. The "coat" and linen breeches were made for the priests, also, and were the ordinary garments of high priest and priests as distinguished from the other garments, which were "for glory and beauty."

gird

Symbol of service. Luke 12:37; 17:8; John 13:4; Revelation 1:13. put their hands

(See Scofield "Leviticus 1:4") atonement

Heb. kaphar, "to cover." The English word "atonement" (at-one-ment) is not a translation of the Heb. kaphar, but a translator's interpretation. According to Scripture the legal sacrifice "covered" the offerer's sin and secured the divine forgiveness; according to the translators it made God and the sinner at- one. But the O.T. sacrifices did not at-one the sinner and God. "It is not possible that the blood of bulls and goats should take away sins." Hebrews 10:4. The Israelite's offering implied confession of sin and of its due desert, death; and God "covered" (passed over," Romans 3:25 his sin, in anticipation of Christ's sacrifice, which did, finally, "put away" the sins "done aforetime in the forbearance of God." ; Romans 3:25; Hebrews 9:15. (See Scofield "Romans 3:25"). The word "atonement" does not occur in the N.T.; Romans 5:11 meaning reconciliation, and so rendered in the R.V.

See "Sacrifice," Genesis 4:4, and refs. (See Scofield "Genesis 4:4")

(See Scofield "Leviticus 16:5") atonement

(See Scofield "Exodus 29:33").

incense

Altar of incense, type of Christ our intercessor John 17:1-26; Hebrews 7:25 through whom our own prayers and praises ascend to God ; Hebrews 13:15; Revelation 8:3,4 and of the believer-priest's sacrifice of praise and worship Hebrews 13:15. shittim

i.e. acacia. strange

(Cf.) Leviticus 10:1-3, two prohibitions are given concerning worship:

(1) No "strange" incense is to be offered. This speaks of simulated or purely formal worship. (2) No "strange" fire was permitted. This refers to the excitation of "religious" feelings by merely sensuous means, and to the substitution for devotion to Christ of any other devotion, as to religious causes, or sects. (Cf) 1 Corinthians 1:11-13; Colossians 2:8,16-19. (See Scofield "Exodus 30:38").

atonement

(See Scofield "Exodus 29:33"). This they shall give

Cf. Exodus 38:25-27. Silver thus becomes a type of redemption. (See Scofield "Exodus 26:19"). laver

Laver, type of Christ cleansing us from defilement, and from "every spot or wrinkle or any such thing" John 13:2-10; Ephesians 5:25-27. It is significant that the priests could not enter the holy place after serving at the brazen altar till hands and feet were cleansed. oil

Anointing oil, type of the Holy Spirit for service Acts 1:8. frankincense

Frankincense is not to be confounded with incense (to which it was to be added), as it is often used apart from incense. We are told what composed the incense--never in Scripture what the frankincense was. All speaks of Christ--the sweet spices of those perfections which we may apprehend, the frankincense of that which God saw in Jesus ineffable. smell

What is condemned here is making worship a mere pleasure to the natural man, whether sensuous, as in beautiful music to please the ear, or eloquence, merely to give delight to the natural mind. (Cf) John 4:23,24.

smell

What is condemned here is making worship a mere pleasure to the natural man, whether sensuous, as in beautiful music to please the ear, or eloquence, merely to give delight to the natural mind. (Cf) John 4:23,24. tables of stone

(See Scofield "Exodus 20:4").

tables of stone

(See Scofield "Exodus 20:4"). let me alone

This whole scene affords a striking contrast between law and grace. (Cf) Moses' intercession with Christ's John 17:1-26 Israel was a nation, under probation Exodus 19:5,6 believers under grace are a family, awaiting glory ; John 20:17; Romans 5:1,2. For them there is "an advocate with the Father, whose propitiatory sacrifice never loses efficacy 1 John 2:1,2. Moses pleads a covenant Exodus 32:13. Christ points to a sacrifice John 17:4. repent

(See Scofield "Zechariah 8:14"). repented

(See Scofield "Zechariah 8:14"). tables

(See Scofield "Exodus 20:4"). atonement

(See Scofield "Exodus 29:33"). Angel

(See Scofield "Hebrews 1:4").

angel

(See Scofield "Hebrews 1:4"). tabernacle

CF. Exodus 24:4. This "tabernacle" is not to be confounded with that afterward made by commandment of God, but not yet made. my face

Cf. (See Scofield "John 1:18").

Hew

(See Scofield "Exodus 20:4"). Abib

First month i.e. April.

shittim

i.e. acacia. shewbread

(See Scofield "Exodus 25:30"). shittim

i.e. acacia.

free offerings

i.e. free will, (See Scofield "2 Corinthians 8:1"). shittim

i.e. acacia. shittim

i.e. acacia.

shittim

i.e. acacia. cherubims

See, 1 Kings 6:23, (See Scofield "Ezekiel 1:5").

shittim

i.e. acacia. silver

Silver thus receives its symbolic meaning--redemption. The sockets were made of the redemption money of the children of Israel. Cf. Exodus 26:19; 30:13-16; Numbers 3:44-51.

sockets(See Scofield "Exodus 26:19").

first month

i.e. April. glory

Cf. Ephesians 2:22. What the shekinah glory was to tabernacle and temple, that the Spirit is to the "holy temple," the Church, and to the temple which is the believer's body. 1 Corinthians 6:19.

Book Introduction - Leviticus

Read first chapter of Leviticus

LEVITICUS stands in the same relation to EXODUS, that the Epistles do to the Gospels. EXODUS is the record of redemption, and lays the foundation of the cleansing, worship, and service of a redeemed people. LEVITICUS gives the detail of the walk, worship, and service of that people. In EXODUS God speaks out of the mount to which approach was forbidden; in LEVITICUS He speaks out of the tabernacle in which He dwells in the midst of His people, to tell them that which befits His holiness in their approach to, and communion with, Himself.

The key word of Leviticus is holiness, occurring 87 times. Key verse is Leviticus 19:2.

LEVITICUS is in nine chief divisions:

The Offerings 1-6:7 The Law of the Offerings6:8-7:38. Consecration8:1-9:24 A Warning Example10:1-20. A Holy God Must Have a Cleansed People 11-15. Atonement 16,17. The Relationships of God's People 18-22. The Feasts of Jehovah, 23. Instructions and Warnings, 24-27.

burnt-sacrifice

The burnt-offering

(1) typifies Christ offering Himself without spot to God in delight to do His Father's will even in death. (2) it is atoning because the believer has not had this delight in the will of God; and (3) substitutionary (Leviticus 1:4) because Christ did it in the sinner's stead. But the thought of penalty is not prominent. ; Hebrews 9:11-14; 10:5-7; Psalms 40:6-8; Philippians 2:8. The emphatic words Leviticus 1:3-5 are "burnt-sacrifice," "voluntary," "it shall be accepted for him," and "atonement." The creatures acceptable for sacrifice are five: (1) The bullock, or ox, typifies Christ as the patient and enduring Servant 1 Corinthians 9:9,10; Hebrews 12:2,3 "obedient unto death" ; Isaiah 52:13-15; Philippians 2:5-8. His offering in this character is substitutionary, for this we have not been. (2) The sheep, or lamb, typifies Christ in unresisting self-surrender to the death of the cross Isaiah 53:7; Acts 8:32-35. (3) The goat typifies the sinner Matthew 25:33 and, when used sacrificially, Christ, as "numbered with the transgressors" ; Isaiah 53:12; Luke 23:33 and "made sin," and "a curse" ; Galatians 3:13; 2 Corinthians 5:21 as the sinner's substitute. (4,5) The turtle-dove or pigeon. Naturally a symbol of mourning innocency Isaiah 38:14; 59:11; Matthew 23:37; Hebrews 7:26 is associated with poverty in Leviticus 5:7 and speaks of Him who for our sakes become poor Luke 9:58 and whose pathway of poverty which began with laying aside "the form of God," ended in the sacrifice through which we became rich ; 2 Corinthians 8:9; Philippians 2:6-8. The sacrifice of the poor Man becomes the poor man's sacrifice. Luke 2:24. These grades of typical sacrifice test the measure of our apprehension of the varied aspects of Christ's one sacrifice on the cross. The mature believer should see Christ crucified in all these aspects.

put his hand upon

The laying of the offerer's hand signified acceptance and identification if himself with his offering. In type it answered to the believer's faith accepting and identifying himself with Christ Romans 4:5; 6:3-11. The believer is justified by faith, and his faith is reckoned for righteousness, because his faith identifies him with Christ, who died as his sin-offering ; 2 Corinthians 5:21; 1 Peter 2:24.

atonement(See Scofield "Exodus 29:33"). Fire. Essentially as symbol of God's holiness. As such it expresses God in three ways:

(1) In judgment upon that which His holiness utterly condemns (e.g.) Genesis 19:24; Mark 9:43-48; Revelation 20:15. (2) in the manifestation of Himself, and of that which He approves Exodus 3:2; 1 Peter 1:7; Exodus 13:21

and (3) in purification (e.g) 1 Corinthians 3:12-14; Malachi 3:2,3. So, in Leviticus, the fire which only manifests the sweet savour of the burnt-, meal-, and peace- offerings, wholly consumes the sin-offering.

fat That which burns most quickly -- devotedness, zeal. sweet savour

The sweet savour offerings are so called because they typify Christ in His own perfections, and in His affectionate devotion to the Father's will. The non-sweet savour offerings typify Christ as bearing the whole demerit of the sinner. Both are substantial. In our place Christ, in the burnt-offering, makes good our lack of devotedness, and, in the sin- and trespass-offerings, suffers because of our disobediences.

fine flour

The meal-offering. The fine flour speaks of the evenness and balance of the character of Christ; of that perfection in which no quality was in excess, none lacking; the fire, of His testing by suffering, even unto death; frankincense; the fragrance of His life Godward (see) Exodus 30:34 absence of leaven, His character as "the Truth" (see) Exodus 12:8 absence of honey;--His was not that mere natural sweetness which may exist quite apart from grace; oil mingled, Christ as born of the Spirit Matthew 1:18-23 oil upon, Christ as baptized with the Spirit ; John 1:32; 6:27 the oven, the unseen sufferings of Christ--His inner agonies ; Hebrews 2:18; Matthew 27:45,46 the pan, His more evident sufferings (e.g.) Matthew 27:27-31 salt, the pungency of the truth of God--that which arrests the action of leaven. leaven

honey

For meanings of leaven see Mat 13:.33. Also Leviticus 7:13, (See Scofield "Leviticus 7:13")

2 Honey is mere natural sweetness and could not symbolize the divine graciousness of the Lord Jesus. salt

Cf. Numbers 18:19; Mark 9:49,50; Colossians 4:6

peace-offering

The peace-offering. The whole work of Christ in relation to the believer's peace is here in type. He made peace, Colossians 1:20 proclaimed peace, Ephesians 2:17 and is our peace, Ephesians 2:14.

In Christ God and the sinner meet in peace; God is propitiated, the sinner reconciled-- both alike satisfied with what Christ has done. But all this at the cost of blood and fire. The details speak of fellowship. This brings in prominently the thought of fellowship with God through Christ. Hence the peace-offering is set forth as affording food for the priests Leviticus 7:31-34. Observe that it is the breast (affections) and shoulders (strength) upon which we as priests 1 Peter 2:9 feed in fellowship with the Father. This it is which makes the peace-offering especially a thank-offering. Leviticus 7:11,12. caul Fat appendage.

sin-offering

The sin-offering, though still Christ, is Christ seen laden with the believer's sin, absolutely in the sinner's place and stead, and not, as in the sweet savour offerings, in His own perfections. It is Christ's death as viewed in Isaiah 53:1-12; Psalms 22:1-31; Matthew 26:28; 1 Peter 2:24; 3:18.

But note Leviticus 6:24-30 how the essential holiness of Him who was "made sin for us" 2 Corinthians 5:21 is guarded. The sin-offerings are expiatory, substitutional, efficacious Leviticus 4:12,29,35 and have in view the vindication of the law through substitutional sacrifice. without the camp

Cf. Exodus 29:14; Leviticus 16:27; Numbers 19:3; Hebrews 13:10-13. The last passage is the interpretative one. The "camp" was Judaism-- a religion of forms and ceremonies. "Jesus, also, that He might sanctify separate, or set apart for God] the people with or 'through' His own blood, suffered without the gate" temple gate, city gate, i.e. Judaism civil and religious]; Hebrews 13:12 but how does this sanctify, or set apart, a people? "Let us go forth therefore unto Him without the camp Judaism then, Judaized Christianity now--anything religious which denies Him as our sin-offering] bearing His reproach" Hebrews 13:13. The sin- offering, "burned without the camp," typifies this aspect of the death of Christ. The cross becomes a new altar, in a new place, where, without the smallest merit in themselves, the redeemed gather to offer, as believer-priests, spiritual sacrifices. ; Hebrews 13:15; 1 Peter 2:5. The bodies of the sin-offering beasts were not burned without the camp, as some have fancied, because "saturated with sin," and unfit for a holy camp. Rather, an unholy camp was an unfit place for a holy sin-offering. The dead body of our Lord was not "saturated with sin," though in it our sins had been borne 1 Peter 2:24. atonement

(See Scofield "Exodus 29:33"). atonement

(See Scofield "Exodus 29:33")

trespass offering

The trespass-offerings have in view rather the injury which sin does than its guilt-- which is the sin-offering aspect. What is due to God's rights in every human being is here meant. Psalms 51:4, is a perfect expression of this. atonement

(See Scofield "Exodus 29:33").

The Fire

(See Scofield "Leviticus 1:8"). Here the fire expresses also the undying devotedness of Christ. reconcile

Heb. "kaphar," to cover. (See Scofield "Daniel 9:24") See Scofield "Exodus 29:33"

reconcile

Heb. "kaphar," to cover. (See Scofield "Daniel 9:24") See Scofield "Exodus 29:33" atonement

(See Scofield "Exodus 29:33") peace-offerings

In the "law of the offerings," the peace-offering is taken out of its place as third of the sweet savour offerings, and placed alone, and after all the non-sweet savour offerings. The explanation is as simple as the fact is beautiful. In revealing the offerings Jehovah works from Himself out to the sinner. (See Scofield "Exodus 25:10"). The whole burnt-offering comes first as meeting what is due to the divine affections, and the trespass-offering last as meeting the simplest aspect of sin-- its injuriousness. But the sinner begins of necessity with that which lies nearest to a newly awakened conscience--a sense, namely, that because of sin he is at enmity with God. His first need, therefore, is peace with God. And that is precisely the Gospel order. Christ's first message is, "Peace" John 20:19 afterward He shows them His hands and His side. It is the order as 2 Corinthians 5:18-21 first "the word of reconciliation," Leviticus 7:19, then the trespass- and sin-offering, Leviticus 7:21. Experience thus reverses the order of revelation. leaven

The use of leaven here is significant. Peace with God is something which the believer shares with God. Christ is our peace-offering Ephesians 2:13. Any thanksgiving for peace must, first of all, present Him. In verse 12 we have this, in type, and so leaven is excluded. In verse 13 it is the offerer who gives thanks for his participation in the peace, and so leaven fitly signifies, that though having peace with God through the work of another, there is still evil in him. This is illustrated in Amos 4:5 where the evil in Israel is before God.

Aaron

The priests did not consecrate themselves, all was done by another, in this instance Moses, acting for Jehovah. The priests simply presented their bodies in the sense of Romans 12:1. Urim and Thummim (See Scofield "Exodus 28:30"). Urim, "lights." Thummim, "perfection." poured of the anointing oil

Two important distinctions are made in the case of the high priest, thus confirming his typical relation to Christ the anti-type:

(1) Aaron is anointed before the sacrifices are slain, while in the case of the priests the application of blood precedes the anointing. Christ the sinless One required no preparation for receiving the anointing oil, symbol of the Holy Spirit; (2) upon the high priest only was the anointing oil poured. "God giveth not the Spirit by measure unto him" John 3:34. "Thy God hath anointed Thee with the oil of gladness above Thy fellows." Hebrews 1:9.

reconciliation Heb. "kaphar," to cover.

(See Scofield "Daniel 9:24"). atonement(See Scofield "Exodus 29:33")

Strange fire. Fire "from before the Lord" had kindled upon the altar of burnt-offering the fire which the care of the priests was to keep burning Leviticus 6:12. No commandment had yet been given Leviticus 16:12 how the incense should be kindled. The sin of Nadab and Abihu was in acting in the things of God without seeking the mind of God. It was "will worship" Colossians 2:23 which often has a "show of wisdom and humility." It typifies any use of carnal means to kindle the fire of devotion and praise. Mish-a-el, 'one with God.' El-za-phan, 'God protects.' Uz-zi-el, 'power of God.' El-e-a-zar, 'God has helped.' Ith-a-mar, 'isle of palms.' atonement

(See Scofield "Exodus 29:33").

These are the beasts

The dietary regulations of the covenant people must be regarded primarily as sanitary. Israel, it must be remembered, was a nation living on the earth under a theocratic government. Of necessity the divine legislation concerned itself with the social as well as with the religious life of the people. To force upon every word of that legislation a typical meaning is to strain 1 Corinthians 10:1-11; Hebrews 9:23,24 beyond all reasonable interpretation. hare

Heb. arnebeth, an unidentified animal, but certainly not a hare, possessing as it is said to, characteristics not possessed by the hare. The supposed error in the text is due entirely to the translators' assumption that the English hare and the ancient "arnebeth" were identical.

atonement

(See Scofield "Exodus 29:33").

Leprosy

Leprosy speaks of sin as

(1) in the blood; (2) becoming overt in loathsome ways; (3) incurable by human means. The anti-type as applied to the people of God is "sin," demanding self-judgment 1 Corinthians 11:31 and "sins," demanding confession and cleansing. 1 John 1:9.

priest

Some have found in the regulations of this chapter concerning an inquest by the priest of a case of leprosy, elaborate provisions for the exercise of discipline in the local church. No little self-righteousness and cruelty have come in thereby. The explicit instructions of the N.T. are the alone and sufficient rule of discipline.

go forth

As a type of Gospel salvation the points are:

(1) The leper does nothing Romans 4:5,5. (2) the priest seeks the leper, not the leper the priest Luke 19:10. (3) "with-out shedding of blood is no remission" Hebrews 9:22. (4) "and if Christ be not raised, your faith is vain" 1 Corinthians 15:17.

birds

The bird slain, and the live bird, dipped in blood and released, present the two aspects of salvation in Romans 4:25 "delivered for our offences, and raised again for our justification." vessel

The earthen vessel typifies the humanity of Christ, as the running water typifies the Holy Spirit as the "Spirit of life" Romans 8:2 "put to death in the flesh, but quickened by the Spirit." 1 Peter 3:18 Marg

(See Scofield "Exodus 29:33") atonement

(See Scofield "Exodus 29:33") atonement

(See Scofield "Exodus 29:33").

atonement

(See Scofield "Exodus 29:33").

goats

The two goats. The offering of the high priest for himself has no anti-type in Christ Hebrews 7:26,27. The typical interest centres upon the two goats and the high priest. Typically

(1) all is done by the high priest Hebrews 1:3 "by Himself"), the people only bring the sacrifice ; Matthew 26:47; 27:24,25. (2) The goat slain (Jehovah's lot) is that aspect of Christ's work which vindicates the holiness and righteousness of God as expressed in the law Romans 3:24-26 and is expiatory. (3) The living goat typifies that aspect of Christ's work which puts away our sins from before God Hebrews 9:26; Romans 8:33,34. (4) The high priest entering the holiest, typifies Christ entering "heaven itself" with "His own blood" for us Hebrews 9:11,12. His blood makes that to be a "throne of grace," and "mercy seat" which else must have been a throne of judgment. (5) For us, the priests of the New Covenant, there is what Israel never had, a rent veil Matthew 27:51; Hebrews 10:19,20. So that, for worship and blessing, we enter, in virtue of His blood, where He is, into the holiest ; Hebrews 4:14-16; 10:19-22. The atonement of Christ, as interpreted by the O.T. sacrificial types, has these necessary elements: (1) It is substitutionary--the offering takes the offerer's place in death. (2) The law is not evaded but honored--every sacrificial death was an execution of the sentence of the law. (3) The sinlessness of Him who bore our sins is expressed in every animal sacrifice--it must be without blemish. (4) The effect of the atoning work of Christ is typified (a) in the promises, "it shall be forgiven him"; and (b) in the peace-offering, the expression of fellowship--the highest privilege of the saint. (See Scofield "Exodus 29:33")

Atonement

Atonement. The biblical use and meaning of the word must be sharply distinguished from its use in theology. In theology it is term which covers the whole sacrificial and redemptive work of Christ. In the O.T. atonement is the English word used to translate the Hebrew words which mean "cover," "coverings," or "to cover." Atonement (at-one-ment) is, therefore, not a translation of the hebrew, but a purely theologic concept. The Levitical offerings "covered" the sins of Israel until, and in anticipation of the Cross, but did not "take away" Hebrews 10:4 those sins. These were the "sins done aforetime" ("covered" meantime by the Levitical sacrifices), which God "passed over" Romans 3:25 for which "passing over" God's righteousness was never vindicated until, in the Cross, Jesus Christ was "set forth a propitiation." See "Propitiation," (See Scofield "Romans 3:25"). It was the Cross, not the Levitical sacrifices which made "at-one-ment." The O.T. sacrifices enabled God to go on with a guilty people because they typified the Cross. To the offerer they were the confession of his desert of death, and the expression of his faith; to God they were the "shadows" Hebrews 10:1 of which Christ was the reality.

atonement(See Scofield "Exodus 29:33"). atonement(See Scofield "Exodus 29:33"). atonement(See Scofield "Exodus 29:33"). out unto the altar

Dispensationally, for Israel, this is yet future; the High Priest is still in the holiest. When He comes out to His ancient people they will be converted and restored Romans 11:23-27; Zechariah 12:10,12; 13:1; Revelation 1:7 Meantime, believers of this dispensation as priests 1 Peter 2:9 enter into the holiest where He is. Hebrews 10:19-22. reconciling Heb. kaphar = covering. See Daniel 9:24. (See Scofield "Daniel 9:24"). atonement (See Scofield "Exodus 29:33"). seventh month i.e. October.

altar

(1) The value of the "life" is the measure of the value of the "blood." This gives the blood of Christ its inconceivable value. When it was shed the sinless God-man gave His life. "It is not possible that the blood of bulls and of goats could take away sins" Hebrews 10:4. (2) it is not the blood in the veins of the sacrifice, but the blood upon the altar which is efficacious. The Scripture knows nothing of salvation by the imitation or influence of Christ's life, but only by that life yielded up on the cross.

blood

The meaning of all sacrifice is here explained. Every offering was an execution of the sentence of the law upon a substitute for the offender, and every such offering pointed forward to that substitutional death of Christ which alone vindicated the righteousness of God in passing over the sins of those who offered the typical sacrifices Romans 3:24,25; Exodus 29:36.

atonement

(See Scofield "Exodus 29:33").

Molech

Called Moloch. Acts 7:43.

fear

(See Scofield "Psalms 19:9"). atonement

(See Scofield "Exodus 29:33"). fear

(See Scofield "Psalms 19:9").

sanctify

Verse 8 illustrates the O.T. holiness or sanctification--a person set apart for the service of God.

sanctify

Heb. "qodesh." (See Scofield "Genesis 2:3").

feasts

The feasts of Jehovah. As given to Israel, these were simply seven great religious festivals which were to be observed every year. The first three verses of Lev. 23. do not relate to the feasts but separate the sabbath from the feasts. Passover

The Passover, Leviticus 23:4,5. This feast is memorial and brings into view redemption, upon which all blessing rests. Typically, it stands for "Christ our passover, sacrificed for us." 1 Corinthians 5:7.

first month i.e. April. bread

The feast of Unleavened Bread, Leviticus 23:6-8. This feast speaks of communion with Christ, the unleavened wave-loaf, in the full blessing of His redemption, and of a holy walk. The divine order here is beautiful; first redemption, then a holy walk. ; 1 Corinthians 5:6-8; 2 Corinthians 7:1; Galatians 5:7-9. first fruits

The feast of Firstfruits, Leviticus 23:10-14. This feast is typical of resurrection--first of Christ, then of "them that are Christ's at His coming" ; 1 Corinthians 15:23; 1 Thessalonians 4:13-18. fifty days

The feast of Pentecost, Leviticus 23:15-22. The anti-type is the descent of the Holy Spirit to form the church. For this reason leaven is present, because there is evil in the church ; Matthew 13:33; Acts 5:1,10; Acts 15:1. Observe, it is now loaves; not a sheaf of separate growths loosely bound together, but a real union of particles making one homogenous body. The descent of the Holy Spirit at Pentecost united the separated disciples into one organism. ; 1 Corinthians 10:16,17; 12:12,13,20. wave-loaves

The wave-loaves were offered fifty days after the wave-sheaf. This is precisely the period between the resurrection of Christ and the formation of the church at Pentecost by the baptism of the Holy Spirit Acts 2:1-4; 1 Corinthians 12:12,13. See "Church" ; Matthew 16:18; Hebrews 12:22,23. With the wave-sheaf no leaven was offered, for there was no evil in Christ; but the wave-loaves, typifying the church, are "baken with leaven," for in the church there is still evil. trumpets

The feast of Trumpets, Leviticus 23:23-25. This feast is a prophetical type and refers to the future regathering of long-dispersed Israel. A long interval elapses between Pentecost and Trumpets, answering to the long period occupied in the pentecostal work of the Holy Spirit in the present dispensation. Study carefully ; Isaiah 18:3; 27:13 (with contexts); Isaiah 58:1-14 (entire chapter), and ; Joel 2:1-3:21; in connection with the "trumpets," and it will be seen that these trumpets, always symbols of testimony, are connected with the regathering and repentance of Israel after the church, or pentecostal period is ended. This feast is immediately followed by the day of atonement.

seventh month

i.e. October; also Leviticus 23:27,34,39,41. atonement

The day of Atonement, Leviticus 23:26-32. The day is the same described in Lev. 16., but here the stress is laid upon the sorrow and repentance of Israel. In other words, the prophetical feature is made prominent, and that looks forward to the repentance of Israel after her regathering under the Palestinian Covenant, Deuteronomy 30:1-10 preparatory to the second advent of Messiah and the establishment of the kingdom. See the connection between the "trumpet" in Joel 2:1 and the mourning which follows in verses Joel 2:11-15.

Also Zechariah 12:10-13 in connection with the atonement of Zechariah 13:1. Historically the "fountain" of Zechariah 13:1 was opened at the crucifixion, but rejected by the Jews of that and the succeeding centuries. After the regathering of Israel the fountain will be efficaciously "opened" to Israel.

atonement

(See Scofield "Exodus 29:33"). booths

The feast of Tabernacles, Leviticus 23:34-44 is (like the Lord's Supper for the church) both memorial and prophetic --memorial as to redemption out of Egypt Leviticus 23:43 prophetic as to the kingdom-rest of Israel after her regathering and restoration, when the feast again becomes memorial, not for Israel alone, but for all nations. Zechariah 14:16-21.

seventh month

i.e. October.

atonement(See Scofield "Exodus 29:33"). fear

(See Scofield "Psalms 19:9"). redeem

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20"). redeemed

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20"). fear

(See Scofield "Psalms 19:9") fear

(See Scofield "Psalms 19:9") redeemed

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20"). The Kinsman-Redeemer. The word goel is used to indicate both the redemption-- "to free by paying," and the Redeemer--"the one who pays." The case of Ruth and Boaz Ruth 2:1; 3:10-18; 4:1-10 perfectly illustrates this beautiful type of Christ. See "Redemption, (See Scofield "Isaiah 59:20").

redeem Heb. "goel," Redemp. (Kinsman type).

(See Scofield "Isaiah 59:20"). redeemed

Heb. "goel," Redemp. (Kinsman type).

(See Scofield "Isaiah 59:20").

Chapter 26

Chapter 26. should be read in connection with Deut. 28., 29., the Palestinian Covenant.

redeemed

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20"). redeem

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20"). redeemed

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20"). redeem

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20"). redeemed

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20"). tithe

(See Scofield "2 Corinthians 8:1"). redeem

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20").

Book Introduction - Numbers

Read first chapter of Numbers

The book derives its name from the fact that it records the enumeration of Israel. Historically, NUMBERS takes up the story where EXODUS left it, and is the book of the wilderness wanderings of the redeemed people consequent upon their failure to enter the land at Kadesh-barnea.

Typically, it is the book of service and walk, and thus completes, with the preceding books, a beautiful moral order: GENESIS, the book of the creation and fall; EXODUS, of redemption; LEVITICUS, of worship and fellowship; and NUMBERS, of that which should follow--service and walk.

It is important to see that nothing was left to self-will. Every servant was numbered, knew his place in the family, and had his own definitely assigned service. The N.T. parallel is 1 Cor. 12.

The second typical lesson is that, tested by wilderness circumstances, Israel utterly failed.

NUMBERS is in five chief divisions:

The Order of the Host, 1:1-10:10 From Sinai to Kadesh-barnea, 10:11-12:16, Israel at Kadesh-barnea, 13:1-19:22, The Wilderness Wanderings, 20:1-33:49, Closing Instructions, 33:50-36:13.

The events covered in NUMBERS cover a period of 39 years (Ussher). second month

i.e. May; also Numbers 1:18. redeemed

(See Scofield "Exodus 38:27").

redeemed

(See Scofield "Exodus 38:27"). shewbread

(See Scofield "Exodus 25:30"). kinsman Heb. goel, Redemp. (Kinsman type). (See Scofield "Isaiah 59:20").

atonement (See Scofield "Exodus 29:33")

Moses, saying

There is a beautiful moral order in chapters 6.-7.; separation, Numbers 6:1-12, worship, Numbers 6:13-21, blessing, Numbers 6:22-27 service, Numbers 7:1-89. See Hebrews 13:12-16. Nazarite

The Nazarite (more accurately Nazirite, one separated) was a person of either sex separated wholly unto the Lord. Abstention from wine, the symbol of mere natural joy Psalms 104:15 was the expression of a devotedness which found all its joy in the Lord (cf) ; Psalms 87:7; 97:12; Habakkuk 3:18; Philemon 3:1,3; 4:4,10. The long hair, naturally a reproach to man 1 Corinthians 11:14 was at once the visible sign of the Nazarite's separation, and of his willingness to bear reproach for Jehovah's sake. The type found its perfect fulfilment in Jesus, who was "holy, harmless, undefiled and separate from sinners" Hebrews 7:26 who was utterly separated unto the Father ; John 1:18; 6:38 who allowed no mere natural claim to hinder or divert Him. Matthew 12:46-50. atonement

(See Scofield "Exodus 29:33").

they brought

It is beautiful to observe that, though the offerings of the princes were identical, each is separately recorded by the pen of inspiration. (Cf) Mark 12:41-44. Deuel

Called Reuel; Numbers 2:14.

atonement

(See Scofield "Exodus 29:33")

first month

i.e. April; also Numbers 9:5. second month

i.e. May.

second month

i.e. May. Raguel

Called Reuwl, Exodus 2:18. thou mayest

But see Exodus 13:21,22, What need had Moses of Hobab's eyes? Cf. Jeremiah 17:5.

mixt mixed

CF. Exodus 12:38. (See Scofield "Exodus 12:38"). Unconverted church members, unable to desire or understand Christ as the Bread of God Exodus 16:35. See Scofield "Exodus 16:35" will clamour for things pleasing to the flesh in the work and way of the church: sumptuous buildings, ornate ritual, an easy doctrine. Alas! they lead away the unspiritual believers also. manna

(See Scofield "Exodus 16:35"). spirit that was upon him

There was no more power than before--only more machinery. Moses had murmured (Numbers 5:11) because of the burden that God had laid upon him. God, in distributing the burden, shows that Moses' power had, all along, been in proportion to his burden. two cubits high upon the face of all the earth

The correct rendering is, "about two cubits above the face of the earth," that is, within reach of the people that they might slay them for food. The statement is not that the quails were piled up from the face of the earth two cubits deep. The level of their flight was two cubits above the earth. Kibroth-hattaavah

i.e. graves of lust. Numbers 33:17

Kibroth-hattaavah

i.e. graves of lust. Numbers 33:17

Jehoshua

i.e. Saviour, or Deliverer. Surely

Kadesh-barnea is, by the unbelief of Israel there, and the divine comment on that unbelief Numbers 14:22-38; Deuteronomy 1:19-40; 1 Corinthians 10:1-5; Hebrews 3:12-19 invested with immense spiritual significance. The people had faith to sprinkle the blood of atonement Exodus 12:28 and to come out of Egypt (the world), but had not faith to enter their Canaan rest. Therefore, though redeemed, they were a forty years' grief to Jehovah. The spiritual application is made in Heb. 6:3-11:

(See Scofield "Hebrews 6:4").

wandering

The wilderness was part of the necessary discipline of the redeemed people, but not the years of wandering. The latter were due wholly to the unbelief of the people at Kadesh-barnea. The Red Sea, Marah, Elim, Sinai, were God's ways, in development and discipline, and have, of necessity, their counterpart in Christian experience. The Red Sea speaks of the cross as that which--death to Christ but life for us--separates us from Egypt, the world Galatians 6:14 Marah of God's power to turn untoward things into blessings; Elim of God's power to give rest and refreshment by the way; Sinai of God's holiness and our deep inherent evil, the experience of Romans 7:7-24 So far the path was and is of God. But from Kadesh-barnea to Jordan all save the grace of God toward an unbelieving people, is for warning, not imitation ; 1 Corinthians 10:1-11; Hebrews 3:17-19. There is a present rest of God, of which the Sabbath and Canaan were types, into which believers may, and therefore should, enter by faith Hebrews 3:1-4:16. When

It is remarkable that just when the people are turning in unbelief from the land, God gives directions for conduct when they shall have entered it. See Romans 11:29; Philippians 1:6. atonement

(See Scofield "Exodus 29:33"). ribband of blue

The ribband of blue. Blue, the heavenly colour, used upon the borders of the priests' garments signified that the servants of God were to be heavenly in obedience and character, and separate from earthly ambitions and desires.

Seek ye the priesthood also

The "gainsaying of Korah" was intrusion into the priest's office ("no man taketh this honour unto himself,") Hebrews 5:4. It was an attempt to create a priestly order without the divine authority Hebrews 5:10. The modern analogue is Nicolaitanism Revelation 2:6,15 the division of an equal brotherhood Matthew 23:8 into "clergy" and "laity"; a vastly different thing from the due recognition of ministry-gifts ; 1 Corinthians 12:4-31; Ephesians 4:8,11,12 or of elders and deacons ; 1 Timothy 3:1-13; Titus 1:5-9. atonement

(See Scofield "Exodus 29:33")

rod of Aaron

Aaron's rod that budded: Type of Christ in resurrection, owned of God as High Priest. Aaron's priesthood had been questioned in the rebellion of Korah, so God Himself will confirm it Numbers 17:5. Each of the tribe-heads brought a perfectly dead rod; God put life into Aaron's only. So all the authors of religions have died, Christ among them, but only Christ was raised from the dead, and exalted to be a high priest. ; Hebrews 4:14; 5:4-10.

bear

i.e. be responsible for every neglect or offence relation to. CF. Exodus 28:38. (See Scofield "Exodus 28:38"). red heifer

The red heifer: Type of the sacrifice of Christ as the ground of the cleansing of the believer from the defilement contracted in his pilgrim walk through this world, and illustration of the method of his cleansing. The order is:

(1) the slaying of the sacrifice; (2) the sevenfold sprinkling of the blood, typical public testimony before the eyes of all of the complete and never-to-be-repeated putting away of all the believer's sin as before God. Hebrews 9:12-14; 10:10-12. (3) the reduction of the sacrifice to ashes which are preserved and become a memorial of the sacrifice; (4) the cleansing from defilement (sin has two aspects--guilt and uncleanness) by sprinkling with the ashes mingled with water. Water is a type of both the Spirit and the Word. John 7:37-39. Ephesians 5:26. The operation typified is this: the Holy Spirit used the Word to convict the believer of some evil allowed in his life to the hindering of his joy, growth, and service. Thus convicted, he remembers that the guilt of his sin has been met by the sacrifice of Christ 1 John 1:7. Instead, therefore, of despairing, the convicted believer judges and confesses the defiling thing as unworthy a saint, and is forgiven and cleansed ; John 13:3-10; 1 John 1:7-10.

for an unclean

(See Scofield "Numbers 19:2"). See Scofield "John 13:10".

first month

i.e. April. water

(See Scofield "Numbers 20:8"). speak ye unto the rock before their eyes

See Exodus 17:5. (See Scofield "Exodus 17:5").

The rock (Christ) 1 Corinthians 10:4 once smitten, needs not to be smitten (crucified) again. Moses' act exalted himself Numbers 20:10 and implied (in type) that the one sacrifice was ineffectual, thus denying the eternal efficacy of the blood ; Hebrews 9:25,26; 10:3,11,12. The abundant water (grace reaching the need of the people, despite the error of their leader) tells of refreshing and power through the Spirit. angel

(See Scofield "Hebrews 1:4"). died

The death of Aaron marks the end of the wanderings. Henceforth Israel marches or halts, but does not wander.

(See Scofield "Numbers 15:1").

Hormah

i.e. utter destruction. serpent

(See Scofield "Genesis 3:14"). The serpent is a symbol of sin judged; brass speaks of the divine judgment, as in the brazen altar See Scofield "Exodus 27:1", note (2) and self-judgment, as in the laver of brass. The brazen serpent is a type of Christ "made sin for us" ; John 3:14,15; 2 Corinthians 5:21 in bearing our judgment. Historically, the moment is indicated in the cry: "My God, My God, why hast Thou forsaken Me?" Matthew 27:46. Then Israel

The spiritual order here is beautiful:

(1) atonement Numbers 21:8,9; John 3:14,15 (2) water, symbol of the Spirit bestowed Numbers 21:16; John 7:37-39. (3) joy Numbers 21:17,18; Romans 14:17. (4) power Numbers 21:21-24.

Balaam

Balaam is the typical hireling prophet, seeking only to make a market of his gift. This is "the way of Balaam" 2 Peter 2:15 and characterizes false teachers. The "error" of Balaam" Jude 1:11 was that he could see only the natural morality--a holy God, he reasoned, must curse such a people as Israel. Like all false teachers he was ignorant of the higher morality of vicarious atonement, by which God could be just and yet the justifier of believing sinners Romans 3:26. The "doctrine of Balaam" Revelation 2:14 refers to his teaching Balak to corrupt the people whom he could not curse ; Numbers 31:16; 25:1-3; James 4:4. Spiritually, Balaamism in teaching never rises above natural reasonings; in practice, it is easy world- conformity. Scofield "Revelation 2:14". not go

Cf. Numbers 22:12. (See Scofield "Genesis 46:3"). anger

(Cf) (See Scofield "Genesis 46:3"). In Numbers 22:12 the directive will of Jehovah is made known to Balaam, in Numbers 22:20 Jehovah's permissive will. The prophet is now free to go, but knows the true mind of the Lord about it. The matter is wholly one between Jehovah and His servant. The permission of Numbers 22:20 really constitutes a testing of Balaam. He chose the path of self-will and self- advantage, and Jehovah could not but gravely disapprove. The whole scene, Numbers 22:22-35 prepared Balaam for what was to follow.

angel

(See Scofield "Hebrews 1:4") angel

(See Scofield "Hebrews 1:4") utmost

"Utmost part," etc., means the end of the encampment, the "fourth part of Israel" Numbers 23:10. Balak's thought, as Grant (following Keil) points out, was not at all to permit Balaam to see the whole of the Hebrew host. In bringing Balaam to Pisgah Numbers 22:13,14. Balak corrects what, evidently, he thought a blunder. Numbers 23:13,14. But when the hireling sees the whole camp he must utter a grander word than before, "He hath not beheld iniquity in Jacob," and that with the nation in full view! What an illustration of the truth of Romans 4:5-8.

utmost

"Utmost part," etc., means the end of the encampment, the "fourth part of Israel" Numbers 23:10. Balak's thought, as Grant (following Keil) points out, was not at all to permit Balaam to see the whole of the Hebrew host. In bringing Balaam to Pisgah Numbers 22:13,14. Balak corrects what, evidently, he thought a blunder. Numbers 23:13,14. But when the hireling sees the whole camp he must utter a grander word than before, "He hath not beheld iniquity in Jacob," and that with the nation in full view! What an illustration of the truth of Romans 4:5-8. and said

In the prophecies of Balaam God testifies on behalf of His people rather than (as usual) to them. It is the divine testimony to their standing as a redeemed people in view of the serpent "lifted up," and of the water from the smitten rock. Numbers 21:5-9; 20:11. Their state was morally bad, but this was a matter concerning the discipline of God, not His judgment. The interpretation of the prophecies is literal as to Israel, typical as to Christians. Through Christ "lifted up" John 3:14 our standing is eternally secure and perfect, though our state may require the Father's discipline ; 1 Corinthians 11:30-32; 2 Corinthians 1:4-9; 1:10-13 meantime, against all enemies, God is "for us." Romans 8:31. repent

Scofield "Zechariah 8:14". unicorn

i.e. the aurochs, or wild ox.

falling into

i.e. prostrated by the prophetic impulse. See, 1 Samuel 19:24; Ezekiel 1:23; Daniel 8:18; 2 Corinthians 12:2-4; Revelation 1:10,17. Sceptre

See "Kingdom" (See Scofield "Genesis 1:26") , See Scofield "Zechariah 12:8". nations

Or, the first of the nations that warred against Isael. (See Scofield "Exodus 17:8"). Chittim

Pronounced Kittim. Genesis 10:4; Daniel 11:30.

Baal-peor

Or, Baal of Peor. See Numbers 23:28. atonement

(See Scofield "Exodus 29:33").

after the

(See Scofield "Exodus 28:30").

sweet savour

Or, savour of satisfaction. (See Scofield "Leviticus 1:9"). first month

i.e. April. atonement

(See Scofield "Exodus 29:33"). atonement

(See Scofield "Exodus 29:33").

seventh month

i.e. October; also Numbers 29:7,12.

atonement

(See Scofield "Exodus 29:33").

The Reubenites

The Reubenites, Gadites, and half-tribe of Manasseh, who chose their inheritance just outside the land, are types of world-borderers--carnal Christians. What their descendants were when Messiah came is seen in Mark 5:1-17.

first month

i.e. April. Kibroth-hattaavah

i.e. the graves of lust. fifth month

i.e. August. Ijeabarim

i.e. the ruins of Abarim.

refuge

The cities of refuge are types of Christ sheltering the sinner from judgment.

Psalms 46:1; 142:5; Isaiah 4:6; Exodus 21:13; Deuteronomy 19:2-9; Romans 8:1,33,34; Philippians 3:9; Hebrews 6:18,19. avenger

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20"). revenger

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20")

Book Introduction - Deuteronomy

Read first chapter of Deuteronomy

DEUTERONOMY consists of the parting counsels of Moses delivered to Israel in view of the impending entrance upon their covenanted possession. It contains a summary of the wilderness wanderings of Israel, which is important as unfolding the moral judgement of God upon those events; repeats the Decalogue to a generation which had grown up in the wilderness; gives needed instruction as the conduct of Israel in the land, and contains the Palestinian Covenant (Deuteronomy 30:1-9). The book breathes the sternness of the Law. Key- words, "Thou shalt"; key-verses, Deuteronomy 11:26-28.

It is important to note that, while the land of promise was unconditionally given Abraham and to his seed in the Abrahamic Covenant (Genesis 13:15; 15:7), it was under the conditional Palestinian Covenant (Deuteronomy 28:1-30:9) that Israel entered the land under Joshua. Utterly violating the conditions of that covenant, the nation was first disrupted (1 Kings 12) and then cast out of the land (2 Kings 17:1-18; 24:1-25:11). But the same covenant unconditionally promises a national restoration of Israel which is yet to be fulfilled (See Scofield "De 15:18").

DEUTERONOMY is in seven divisions:

Summary of the history of Israel in the wilderness, 1:1-3:29 A restatement of the Law, with warnings and exhortations, 4:1 -11:32, Instructions, Warnings, and Predictions, 12:1-27:26, The great closing prophecies summarizing the history of Israel to the second coming of Christ, and containing the Palestinian Covenant, 28:1-30:20, Last counsels to Priests, Levites, and to Joshua, 31, The Song of Moses and his parting blessings, 32,33, The Death of Moses, 34.

The time covered by this retrospect is approximately forty years. eleven days

Prolonged by one act of unbelief to forty years. (See Scofield "Numbers 14:23"). eleventh

i.e. February.

given Ar

A region east of the Dead Sea.

Ashdoth-pisgah

i.e. the springs of Pisgah, or the hill.

fear

(See Scofield "Psalms 19:9"). saw no manner

Cf. (See Scofield "John 1:18").

fear

(See Scofield "Psalms 19:9").

fear

(See Scofield "Psalms 19:9").

redeemed

(See Scofield "Exodus 14:30").

fear

(See Scofield "Psalms 19:9").

And the Lord

(See Scofield "Exodus 20:4"). redeemed

(See Scofield "Exodus 14:30").

shittim

i.e. acacia. fear

(See Scofield "Psalms 19:9"). fear

(See Scofield "Psalms 19:9").

fear

(See Scofield "Psalms 19:9"). redeemed

(See Scofield "Exodus 14:30").

hare

(See Scofield "Leviticus 11:6"). fear

(See Scofield "Psalms 19:9").

redeemed

See note, (See Scofield "Exodus 14:30").

keep the passover

Cf. the order of the feasts in Lev. 23. Here the Passover and Tabernacles are given especial emphasis as marking the beginning and the consummation of God's ways with Israel; the former speaking of redemption, the foundation of all: the latter, or re-gathered Israel blessed in the kingdom. Between, in Deuteronomy 16:9-12 comes the Feast of Weeks--the joy of a redeemed people, anticipating a greater blessing yet to come. It is, morally, Romans 5:1,2.

Abib First month i.e. April. grove

The groves (Heb. Asherim) so often mentioned in the OT were devoted to the worship of Ashtereth, the Babylonian goddess Ishtar, the Aphrodite of the Greeks, the Roman Venus. CF.

(See Scofield "Judges 2:13").

fear

(See Scofield "Psalms 19:9").

avenger

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20").

Israel

(See Scofield "Exodus 14:30").

redeemed

(See Scofield "Exodus 14:30").

if thou shalt hearken

Chapters 28.-29. are, properly, an integral part of the Palestinian covenant, Deuteronomy 30:1-9. (See Scofield "Deuteronomy 30:3"). trustedst

(See Scofield "Psalms 2:12"). fear

(See Scofield "Psalms 19:9").

turn thy captivity

The Palestinian Covenant gives the conditions under which Israel entered the land of promise. It is important to see that the nation has never as yet taken the land under the unconditional Abrahamic Covenant, nor has it ever possessed the whole land (cf. Genesis 15:18; Numbers 34:1-12. The Palestinian Covenant is in seven parts.

(1) Dispersion for disobedience, Deuteronomy 30:1; 28:63-68 (See Scofield "Genesis 15:18") (2) The future repentance of Israel while in the dispersion, Deuteronomy 30:2. (3) The return of the Lord, Deuteronomy 30:3; Amos 9:9-14; Acts 15:14-17. (4) Restoration to the land, Deuteronomy 30:5; Isaiah 11:11,12; Jeremiah 23:3-8; Ezekiel 37:21-25 (5) National conversion, Deuteronomy 30:6; Romans 11:26,27; Hosea 2:14-16 (6) The judgment of Israel's oppressors, Deuteronomy 30:7; Isaiah 14:1,2; Joel 3:1-8; Matthew 25:31-46 (7) National prosperity, Deuteronomy 30:9; Amos 9:11-14

For Another Point of View: See Topic 301242

See, for the other seven covenants:

EDENIC (See Scofield "Genesis 1:28") ADAMIC See Scofield "Genesis 3:15" ABRAHAMIC See Scofield "Genesis 15:18" NOAHIC See Scofield "Genesis 9:1" MOSAIC See Scofield "Exodus 19:25" DAVIDIC See Scofield "2 Samuel 7:16" NEW See Scofield "Hebrews 8:8"

fear

(See Scofield "Psalms 19:9").

repent

(See Scofield "Zechariah 8:14"). trusted

(See Scofield "Psalms 2:12").

Thummim

(See Scofield "Exodus 28:30").

Book Introduction - Joshua

Read first chapter of Joshua

Joshua records the consummation of the redemption of Israel of Israel out of Egypt; for redemption has two parts: "out," and "into" (Deuteronomy 6:23). The key-phrase is "Moses My servant is dead" (Joshua 1:2). Law, of which Moses is the representative, could never give a sinful people victory (Hebrews 7:19; Romans 6:14; 8:2-4).

In a spiritual sense the book of Joshua is the Ephesians of the Old Testament. "The heavenly" of Ephesians is to the Christian what Canaan was to the Israelite and blessing through divine power (Joshua 21:43-55; Ephesians 1:3)

The government, as before, was theocratic; Joshua succeeding Moses as the ruler under God.

Joshua falls into four parts:

The conquest, 1-12. The partition of the inheritance, 13-21. Incipient discord, 22. Joshua's last counsels and death, 23,24.

The events recorded in Joshua cover a period of 26 years (Ussher). Every place

The law of appropriation. God gives, but we must take.

scarlet line

The scarlet line of Rahab speaks, by its color, of safety through sacrifice. Hebrews 9:19,22.

Jordan

The passage of Jordan, type of our death with Christ Romans 6:6-11; Ephesians 2:5,6; Colossians 3:1-3.

The two memorials

The two memorials. The twelve stones taken out of Jordan and erected by Joshua in Gilgal, and the twelve stones left in Jordan to be overwhelmed by its waters, are memorials marking the distinction between Christ's death under judgment in the believer's place Psalms 42:7; 88:7; John 12:31-33 and the believer's perfect deliverance from judgment. The stones in Jordan stand, typically, for Psalms 22:1-8. first month

i.e. April.

circumcision

Circumcision is the "sign" of the Abrahamic Covenant Genesis 17:7-14; Romans 4:11. "The reproach of Egypt" was that, during the later years of the Egyptian bondage, this separating sign had been neglected (cf. Exodus 4:24-26 and this neglect had continued during the wilderness wanderings. The N.T. analogue is world conformity; the failure openly to take a believer's place with Christ in death and resurrection. ; Romans 6:2-11; Galatians 6:14-16. Spiritually it is mortifying the deeds of the body through the Spirit. ; Romans 8:13; Galatians 5:16,17; Colossians 2:11,12; 3:5-10. corn

The manna is a type of Christ in humiliation, known "after the flesh," giving his flesh that the believer might have life John 6:49-51 while the "old corn of the land" is Christ apprehended as risen, glorified, and seated in the heavenlies. Occupation with Christ on earth, "crucified through weakness," tends to a wilderness experience. An experience befitting the believer's place in the heavenlies demands an apprehension of the power of His resurrection ; 2 Corinthians 5:16; 13:4; Philippians 3:10; Ephesians 1:15-23. It is the contrast between "milk" and "meat" in Paul's writings. ; 1 Corinthians 3:1,2; Hebrews 5:12-14; 6:1-3. holy

Trans. "consecrated," Joshua 6:19 in R.V. "holy."

holy

Trans. "consecrated," Joshua 6:19 in R.V. "holy." And it shall come to pass

The central truth here is that spiritual victories are won by means and upon principles utterly foolish and inadequate in the view of human wisdom. 1 Corinthians 1:17-29; 2 Corinthians 10:3-5.

Israel

The sin of Achan and its results teach the great truth of the oneness of the people of God, Joshua 7:11. "Israel hath sinned." See in illustration ; 1 Corinthians 5:1-7; 12:12-14,26. The whole cause of Christ is injured by the sin, neglect, or unspirituality of one believer.

at one time

Cf. Joshua 11:18. As the context shows, the verse refer to different parts of Palestine and different kings.

long time

(See Scofield "Joshua 10:42").

giants

Or, Rephaims.

avenger

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20").

fearing

(See Scofield "Psalms 19:9"). Ed

i.e. a witness; so Joshua 24:27.

Ed

i.e. a witness; so Joshua 24:27.

fear

(See Scofield "Psalms 19:9"). overlived

prolonged their days after.

Book Introduction - Judges

Read first chapter of Judges

This book takes its name from the thirteen men raised up to deliver Israel in the declension and disunion which followed the death of Joshua. Through these men Jehovah continued His personal government of Israel. The key-verse to the condition of Israel is (Judges 17:6), "Every man did that which was right in his own eyes." Two facts stand out--the utter failure of Israel; the persistent grace of Jehovah. In the choice of the Judges is illustrated Zechariah's great word (Zechariah 4:6), "not by might, nor by power, but by My Spirit, saith the Lord"; and Paul's word (1 Corinthians 1:25), "not many wise men after the flesh, not many mighty, not many noble, are called."

The book records seven apostasies, seven servitudes to seven heathen nations, seven deliverances. The spiritual parallel is found in the history of the professing church since the Apostles, in the rise of sects and the lost sense of the unity of the one body (1 Corinthians 12:12,13).

Judges is in two parts:

1-16 inclusive; key-verse, Judges2:18. 17-21; key-verse, Judges21:25.

The events recorded in Judges cover a period of 305 years (Ussher).

angel

See note. (See Scofield "Hebrews 1:4"). Timmathheres

Timnathserah. Joshua 19:50. Ashtaroth

Ashtaroth, plural of Ashtoreth 1 Kings 11:5 were figures of Ashtoreth the Phoenician goddess (the Astarte of the Greeks), which were worshipped as idols during times of spiritual declension in Israel. ; Judges 10:6; 1 Samuel 7:3,4; 12:10; 31:10; 1 Kings 11:5,33; 2 Kings 23:13. Jeremiah refers Jeremiah 44:18,19 to Ashtoreth as the "queen of heaven." judges

The judges were tribesmen in Israel upon whom the Lord laid the burden of Israel's apostate and oppressed state. They were the spiritual ancestors of the prophets; that is to say, men raised up of God, the theocratic King, to represent Him in the nation. They were patriots and religious reformers because national security and prosperity were inseparably connected with loyalty and obedience to Jehovah. Not one of the chosen deliverers had anything whereof to glory in the flesh. Othniel was but the son of the younger brother of Caleb; Ehud was a left-handed man and an assassin; Shamgar, a rustic with an ox-goad; Deborah, a woman; Gideon, of an obscure family in the smallest tribe, etc. Each of the classes mentioned in 1 Corinthians 1:27,28 is illustrated among the judges.

repented

(See Scofield "Zechariah 8:14").

Groves

Groves, like high places, have been associated with idolatrous worship from time immemorial. The Heb. asherah, trans. grove means also the idol enshrined there. Deuteronomy 16:21. This idol seems often to have been a sacred tree, the figure of which is constantly found on Assyrian monuments. In apostate Israel, however, such groves were associated with every form of idolatry, e.g. 2 Kings 17:16,17.

(See Scofield "1 Kings 3:2") and Ashtaroth See Scofield "Judges 2:13".

sold them

See, 1 Samuel 12:9; Psalms 83:9. It seems to concern only north Israel. gathered

gathered by cry, or, proclamation.

angel

(See Scofield "Hebrews 1:4").

angel

(See Scofield "Hebrews 1:4"). grove

See, Deuteronomy 16:21. (See Scofield "Judges 3:7").

Ephraim

Cf. Judges 12:1; 2 Samuel 2:8; 1 Kings 12:16. Here begins that deep-rooted division in Israel which culminated in the division of Solomon's kingdom under Jeroboam and Rehoboam.

trust

(See Scofield "Psalms 2:12")

Havothjair

Or, The villages of Jair. Numbers 32:41.

Jephthah

Jephthah seems to have been judge only of northeast Israel.

Shibboleth

Signifying a stream or flood. Ibzan

He seems to have been only a civil judge in northeast Israel.

angel

(See Scofield "Hebrews 1:4"). angel

(See Scofield "Hebrews 1:4"). angel

(See Scofield "Hebrews 1:4"). God

(See Scofield "John 1:18").

Ramathlehi

The hill of the jawbone. Enhakkore

The well of him that cried.

wist not

Contra, Exodus 34:29. judged

The character and work of Samson are alike enigmatical. Announced by an angel Judges 13:1-21. He was a Nazarite ; Numbers 6:1-27; Judges 13:5 who constantly defiled his Nazarite separation through fleshly appetites. Called of God to judge Israel, and endued wonderfully with the Spirit, he wrought no abiding work for Israel, and perished in captivity to his enemies the Philistines. What was real in the man was his mighty faith in Jehovah in a time of doubt and apostasy, and this faith God honoured Hebrews 11:32.

judged

The character and work of Samson are alike enigmatical. Announced by an angel Judges 13:1-21. He was a Nazarite ; Numbers 6:1-27; Judges 13:5 who constantly defiled his Nazarite separation through fleshly appetites. Called of God to judge Israel, and endued wonderfully with the Spirit, he wrought no abiding work for Israel, and perished in captivity to his enemies the Philistines. What was real in the man was his mighty faith in Jehovah in a time of doubt and apostasy, and this faith God honoured Hebrews 11:32. Now know I

A striking illustration of all apostasy. With his entire departure from the revealed will of God concerning worship and priesthood, there is yet an exaltation of false priesthood. Saying, "Blessed be thou of Jehovah," Micah's mother makes an idol; and Micah expects the blessing of Jehovah because he has linked his idolatry to the ancient levitical order.

Now know I

A striking illustration of all apostasy. With his entire departure from the revealed will of God concerning worship and priesthood, there is yet an exaltation of false priesthood. Saying, "Blessed be thou of Jehovah," Micah's mother makes an idol; and Micah expects the blessing of Jehovah because he has linked his idolatry to the ancient levitical order. Laish

called Leshem. Joshua 19:47.

vile

the matter of this folly.

tribe

There is here no mourning for sin, no humbling because of national transgression, no return to Jehovah. Accordingly, no word from Jehovah comes to them. They act wholly in self-will (Judges 21:10). CF. ; 21:10; Daniel 9:3-13. repented

(See Scofield "Zechariah 8:14").

Book Introduction - Ruth

Read first chapter of Ruth

This lovely story should be read in connection with the first half of Judges, as it presents a picture of life in Israel at that time.

Typically, the book may be taken as a foreview of the church (Ruth), as the Gentile bride of Christ, the Bethlehemite who is able to redeem. Ruth also gives a normal Christian experience:

Ruth deciding, 1 Ruth serving, 2. Ruth resting, 3. Ruth rewarded, 4.

The events recorded in Ruth cover a period of 10 years (Ussher) famine (See Scofield "Genesis 12:10").

Bethlehemjudah House of Bread and Praise.

trust

(See Scofield "Psalms 2:12"). kinsmen

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20").

redeem

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20").

Book Introduction - 1 Samuel

Read first chapter of 1 Samuel

This book represents the personal history of Samuel, last of the Judges. It records the moral failure of the priesthood under Eli, and of the Judges in Samuel's attempt to make the office hereditary (1 Samuel 8:1). In his prophetic office Samuel was faithful, and in him begins the line of writing prophets. Henceforth the prophet, not the priest, is conspicuous in Israel. In this book the theocracy, as exercised through judges, ends (1 Samuel 8:7), and the line of kings begins with Saul.

The book is in four parts:

The story of Samuel to the death of Eli, 1:1-4:22. From the taking of the ark to the demand for a king, 5:1-8:22. The reign of Saul to the call of David, 9:1-15:35. From the call of David to the death of Saul, 16:1-31:13.

The events recorded in First Samuel cover a period of 115 years (Ussher). Lord of hosts

Jehovah (Lord) of Hosts, Heb. Jehovah Sabaoth. For the distinctive meanings of Jehovah, (See Scofield "Genesis 2:4"). Sabaoth means simply host or hosts, but with especial reference to warfare or service. In use the two ideas are united; Jehovah is LORD of (warrior) hosts. It is the name, therefore, of Jehovah in manifestation of power. "The Lord of Hosts, He is the King of glory" Psalms 24:10 and accordingly in the Old Testament Scripture this name is revealed in the time of Israel's need. It is never found in the Pentateuch, nor directly in Joshua or Judges, and occurs but rarely in the Psalms; but Jeremiah, the prophet of approaching national judgment, uses the name about eighty times. Haggai in two chapters uses the name fourteen times, Zechariah in fourteen chapters calls upon the Lord of hosts about fifty times. In Malachi the name occurs about twenty five times. In the utmost extremity, the Psalmist twice comforts his heart with the assurance "the Lord of hosts is with us." Psalms 46:7,11.

The meanings and uses of this name may thus be summarized:

(1) The "hosts" are heavenly. Primarily the angels are meant, but the name gathers into itself the idea of all divine or heavenly power as available for the need of God's people Genesis 32:1,2; Isaiah 6:1-5; 1 Kings 22:19; Luke 2:13-15. (2) In use this is the distinctive name of Deity for Israel's help and comfort in the time of her division and failure 1 Kings 18:15; 19:14; Isaiah 1:9; 8:11-14; 9:13-19 ; 10:24-27; 31:4,5; Haggai 2:4; Malachi 3:16,17; James 5:4.

See other names of Deity, (See Scofield "Genesis 1:1") See Scofield "Genesis 2:4" Genesis 2:7 See Scofield "Genesis 14:18" See Scofield "Genesis 15:2" See Scofield "Genesis 17:1" See Scofield "Genesis 21:33"

grave

Heb. "Sheol," (See Scofield "Habakkuk 2:5"). anointed

A prophecy of Christ as King. Cf. Psalms 2:1-9.

the word

Or, a word from the LORD was unusual in those days; there was no public vision.

then ye

Contra. Hebrews 9:22.

Ashtaroth

(See Scofield "Judges 2:13"). Ebenezer

i.e. The stone of help.

fear

(See Scofield "Psalms 19:9"). fear

(See Scofield "Psalms 19:9").

Ahiah

Called Ahimelech, 1 Samuel 22:9,11,20.

repenteth

(See Scofield "Zechariah 8:14").

And David Cf. 1 Samuel 17:55,56. The order of events is:

(1) David, whose skill on the harp, and valour in the combat with the lion and bear 1 Samuel 17:34,36 were known to "one of the servants" of Saul, was brought to play before the king 1 Samuel 16:17,18. (2) David returns to Bethlehem 1 Samuel 17:15. (3) David is sent to Saul's camp 1 Samuel 17:17,18 and performs his great exploit. (4) Saul's question 1 Samuel 17:55,56 implies only that he had forgotten the name of David's father --not remarkable certainly in an oriental king.

son

Cf. (See Scofield "1 Samuel 16:21").

Ahimelech

called Ahiah, also Abiathar. 1 Samuel 14:3. shewbread

(See Scofield "Exodus 25:30").

Selahammahlekoth

i.e. The Crag (or Cliff) of Divisions.

Urim

(See Scofield "Exodus 28:30").

reconcile Or, make himself pleasing. (See Scofield "Daniel 9:24"). angel

(See Scofield "Hebrews 1:4").

hit him

Cf. 2 Samuel 1:10; 21:12. The order is:

(1) Saul is "hit"--wounded mortally, potentially "slain," by the Philistines; (2) either to escape agony, or insult by the enemy, he falls upon his sword, and his armour-bearer, supposing him to be dead, slew himself; (3) but Saul was not dead; raising himself upon his spear, he besought the Amalekite to put him to death. 2 Samuel 1:10; 21:12.

burnt Contra. 2 Chronicles 16:14.

Book Introduction - 2 Samuel

Read first chapter of 2 Samuel

As First Samuel marks the failure of man in Eli, Saul, and even Samuel, so Second Samuel marks the restoration of order through the enthroning of God's king, David. This book also records the establishment of Israel's political centre in Jerusalem (2 Samuel 5:6-12), and her religious centre in Zion (2 Samuel 5:7; 6:1-17). When all was thus ordered, Jehovah established the great Davidic Covenant (2 Samuel 27:8-17) out of which all kingdom truth is henceforth developed. David, in his "last words" (2 Samuel 23:1-7), describes the millennial kingdom yet to be.

The book is in four parts:

From the death of Saul to the anointing of David over Judah, in Hebron, 1:1-27. From the anointing in Hebron to the establishment of David over united Israel, 2:1-5:25. From the conquest of Jerusalem to the rebellion of Absalom, 6:1-14:33. From the rebellion of Absalom to the purchase of the temple-site, 15:1-24:25.

The events recorded in 2 Samuel cover a period of 38 years (Ussher). stood

Cf. (See Scofield "1 Samuel 31:3").

Abner

(See Scofield "Judges 8:1") Helkathhazzurim

i.e. Field of Swords.

pleased

was good in their eyes.

redeemed

(See Scofield "Isaiah 59:20") See Scofield "Exodus 14:30".

new cart

The story of David's new cart and its results is a striking illustration of the spiritual truth that blessing does not follow even the best intentions in the service of God except as that service is rendered in God's way. It is a constant point of failure. God had given explicit directions how the ark should be borne. Numbers 4:1-15 but David adopted a Philistine expedient.

1 Samuel 6:7,8. The church is full of Philistine ways of doing service to Christ. Cf. ; 1 Corinthians 1:17-31; 2 Corinthians 10:4,5. See, also, 1 Chronicles 15:2.

mercy

Verses 14 and 15 state the principle of judgment within the family of God. (See Scofield "1 Corinthians 11:31"). It is always remedial, not penal Hebrews 12:5-11.

Judgment of the wicked is penal, not remedial. The Davidic Covenant

The Davidic Covenant 2 Samuel 7:8-17.

This covenant, upon which the glorious kingdom of Christ "of the seed of David according to the flesh" is to be founded, secures:

(1) A Davidic "house"; i.e. posterity, family (2) A "throne"; i.e. royal authority (3) A kingdom; i.e. sphere of rule (4) In perpetuity; "for ever" (5) And this fourfold covenant has but one condition: disobedience in the Davidic family is to be visited with chastisement; but not to the abrogation of the covenant 2 Samuel 7:15; Psalms 89:20-37; Isaiah 24:5; 54:3.

The chastisement fell; first in the division of the kingdom under Rehoboam, and, finally, in the captivities. 2 Kings 25:1-7. Since that time but one King of the Davidic family has been crowned at Jerusalem and He was crowned with thorns. But the Davidic Covenant confirmed to David by the oath of Jehovah, and renewed to Mary by the angel Gabriel, is immutable Psalms 89:30-37 and the Lord God will yet give to that thorn-crowned One "the throne of his father David." ; Luke 1:31-33; Acts 2:29-32; 15:14-17.

See, for the other seven covenants:

EDENIC, (See Scofield "Genesis 1:28") ADAMIC, See Scofield "Genesis 3:15" NOAHIC, See Scofield "Genesis 9:1" ABRAHAMIC, See Scofield "Genesis 15:18" MOSAIC, See Scofield "Exodus 19:25" PALESTINIAN, See Scofield "Deuteronomy 30:3" NEW, See Scofield "Hebrews 8:8" redeem

(See Scofield "Exodus 14:30")

kindness

A lovely picture of salvation by grace.

(1) What grace is -- kindness to a helpless one for another's sake, 2 Samuel 1:1-3; 1 John 2:12. (2) Grace gives the highest place, 2 Samuel 1:11. Ephesians 1:1-6. (3) Grace keeps the saved one, 2 Samuel 1:13; John 10:28,29.

sinned

Here read Psalms 51:1-19.

But Absalom fled, and went to Talmai 1 Samuel 27:8. David, in the years of his wanderings, made a savage raid upon Geshur, and evidently bore away Maacah, daughter of the king of Geshur. Of her was born Absalom, and in him was her wild Bedouin blood, and the blood of a father who had been the reckless chief of a handful of desperate men. ; 2 Samuel 3:3; 23:8-39 and whom only the divine love could tame. 2 Samuel 22:36. In Absalom David reaped from his own sowing.

revengers Heb. goel, Redemp. (Kinsman type). (See Scofield "Isaiah 59:20"). angel (See Scofield "Hebrews 1:4"). saw not the king's face

Not so had God taught David to forgive. Legalists have thought Absalom's wilfulness to have been due to over-indulgence on the part of David. There is no such intimation in Scripture. Rather it would seem that had David at this time taken Absalom into intimacy, the rebellion might have been averted. sons

(See Scofield "2 Samuel 18:18").

forty

Some authorities read "four."

I have no son

The pillar mentioned must have been reared before the birth of sons to Absalom. Cf. 2 Samuel 14:27. Another view is that his sons died in youth. They are not mentioned in the genealogies.

angel

(See Scofield "Hebrews 1:4").

atonement

(See Scofield "Exodus 29:33"). sons

CF. 2 Samuel 6:23. The "five sons" were children of Michal's sister Merab, wife of Adriel, "whom she brought up for Adriel". 1 Samuel 18:19. Philistines

Cf. 1 Samuel 31:3-5 (See Scofield "1 Samuel 31:3")

trust

(See Scofield "Psalms 2:12"). trust

(See Scofield "Psalms 2:12").

fear

(See Scofield "Psalms 19:9"). Eznite

i.e. one belonging to Etsen.

in Israel

Cf. 1 Chronicles 21:5. The total military strength of Israel (the northern kingdom) was 1,100,000, and of Judah 500,000. The numbers actually set in array were, of Israel, 800,000; of Judah, 470,000. famine

Scofield "Genesis 12:10". angel (See Scofield "Hebrews 1:4").

repent(See Scofield "Zechariah 8:14"). saw

Here read 1 Chronicles 21:20. offer (See Scofield "2 Corinthians 8:1").

threshingfloor Cf. 1 Chronicles 21:25. (See Scofield "1 Chronicles 21:25").

Book Introduction - 1 Kings

Read first chapter of 1 Kings

First Kings records the death of David, the reign of Solomon, the building of the temple, death of Solomon, division of the kingdom under Rehoboam and Jeroboam, and the history of the two kingdoms to the reign of Jehoram over Judah, and Ahaziah over Samaria. Includes the mighty ministry of Elijah.

The book is in seven parts:

From the rebellion of Adonijah to the death of David, 1:1-2:11. From the accession of Solomon to the dedication of the temple, 2:12-8:66. From the division of the kingdom to the death of Jeroboam and Rehoboam, 12:1-14:31. The kingdoms to the accession of Ahab, 15:1-16:28. Accession of Ahab to his death, 16:29-22:40. From the reign of Jehoshaphat to the accession of Jehoram over Judah, and Ahaziah over Samaria, 22:41-53.

The events recorded in First Kings cover a period of 118 years (Ussher). redeemed

Exodus 14:30; Isaiah 59:20. (See Scofield "Exodus 14:30"). See Scofield "Isaiah 59:20".

grave

Heb. "Sheol," (See Scofield "Habakkuk 2:5").

high places

Cf. Leviticus 26:30; Deuteronomy 12:11-14. The use of commanding elevations for altars seems to have been immemorial and universal. In itself the practice was not evil ; Genesis 12:7,8; 22:2-4 ; 31:54; Judges 6:25,26; 13:16-23. After the establishment of Mount Moriah and the temple as the centre of divine worship ; Deuteronomy 12:5; 2 Chronicles 7:12 the pentateuchal prohibition of the use of high places Deuteronomy 12:11-14 which had looked forward to the setting up of such a centre, came into effect, and high places became identified with idolatrous practices. The constant recurrence to the use of high places, even for Jehovistic worship (See Scofield "1 Kings 15:14") and after the building of the temple, proves how deeply rooted the custom was.

See 2 Kings 18:4-22; 23:1-37; 2 Chronicles 33:3,17,19 Note below refers to "Groves." (See Scofield "Judges 3:7").

son of Hur

Or, Benhur.

the house of the Lord

The typology of the temple, if indeed it has any typical significance, is most obscure and difficult. The N.T. invariably expounds the typology of the tabernacle, not of the temple. The symbolism of the latter may be revealed in the kingdom-age (see "Kingdom" O.T., (See Scofield "Genesis 1:26") See Scofield "Zechariah 12:8" N.T., ; Luke 1:32; 1 Corinthians 15:28. In the N.T. the usual Gk. word for sanctuary (naos) is used

(1) of the temple in Jerusalem Matthew 23:16. (2) of the believer's body 1 Corinthians 3:16,17; 6:19 (3) of the local church 2 Corinthians 6:16 and (4) of the true church Ephesians 2:21 But in all these instances the thought is simply of a habitation of God. No reference to the structure of the temple, as in the case of the tabernacle Hebrews 9:1-10:39.

Zif

Second month, i.e. May. windows of narrow lights

Cf. 2 Chronicles 4:20. In the holy of holies in the tabernacle no light but the shekinah glory was provided. In many ways Solomon's temple manifests the spiritual deterioration of the people, and Jehovah's condescension to it in grace. they stretched forth Or, the cherubim stretched forth their wings. Zif

Second month, i.e. May. Bul

Eighth month i.e. November.

Bul

Eighth month i.e. November. doors

Or, spaces and pillars were square in prospect. Jachin i.e. He shall establish.

Boaz i.e. in it is strength. shewbread (See Scofield "Exodus 25:30")

Then Solomon

The consecration of the temple illustrates all consecration. The temple, like the believer 1 Thessalonians 5:23 was threefold: the court, that which was outward, visible, answered to the body; the holy place, where everything appealed to the sacred emotions, answered to the soul; the holy of holies, the place of communion with God Exodus 25:22 answered to the spirit of man. The ark was the most all- inclusive type of Christ of any one of the vessels of the tabernacle. (See Scofield "Exodus 25:9"). When, therefore, the priests brought the ark into the court, the holy place, and the holy of holies, they were, in type, enthroning Christ over the body, with its powers and appetites; the soul, seat of the emotions and desires; and the mind, seat of the capacity to know and commune with God. See Scofield "Genesis 1:26" note 3. In Christian experience this answers to ; Romans 12:1-3; Ephesians 5:18. Ethanim

Seventh month i.e. October. cloud

1 Kings 8:10,11. (See Scofield "Exodus 40:34") fear

(See Scofield "Psalms 19:9"). perfect

The word implies whole-heartedness for God, single-mindedness, sincerity -- not sinless perfection.

Ashtoreth

1 Kings 11:33. (See Scofield "Judges 2:13"). Rehoboam

called Roboam. Matthew 1:7.

Rehoboam

called Roboam. Matthew 1:7. saying

(See Scofield "Judges 8:1"). eighth month i.e. November. 1 Kings 12:33.

altar See 1 Kings 12:25-33; Deuteronomy 12:4-14. (See Scofield "Amos 4:4").

and an An impressive illustration of Galatians 1:8,9.

angel(See Scofield "Hebrews 1:4").

Abbijam

Called Abijah, 2 Chronicles 13:1. high places

Cf. 2 Chronicles 14:3. It appears that local sacrifices to Jehovah (though not according to the divine order) were offered in the times of the kings upon "high places" (cf) 1 Samuel 9:12. Apparently Asa's mother had defiled one of these with an idol, 1 Kings 15:13. Asa destroyed the idol and the idolatrous (but not the Jehovistic) "high places." But see "high places," (See Scofield "1 Kings 3:2"). Jehoshaphat

Called Josaphat, Matthew 1:8.

kinsfolks Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20").

Elijah Heb. "Elijahu," Luke 1:17; 4:25 called Elias.

Ahab It was a small thing for a man whose life was passed in Jehovah's presence to stand before Ahab. Zarephath called Sarepta, Obadiah 1:20; Luke 4:26.

Obadiah In such a time as the reign of Ahab and Jezebel a believer's true place was by Elijah's side. Obadiah is a warning type of the men of God who adhere to the world while still seeking to serve God. The secret of the Lord, and the power of the Lord were with Elijah, the separated servant. Cf. 2 Timothy 2:20,21.

feared(See Scofield "Psalms 19:9").

angel

(See Scofield "Hebrews 1:4").

inner

Heb. "a chamber in a chamber." 1 Kings 22:25.

inner

Heb. "a chamber in a chamber." 1 Kings 20:30.

Book Introduction - 2 Kings

Read first chapter of 2 Kings

This book continues the history of the kingdoms to the captivities. It includes the translation of Elijah and the ministry of Elisha. During this period Amos and Hosea prophesied in Israel, and Obadiah, Joel, Isaiah, Micah, Nahum, Habakkuk, Zephaniah, and Jeremiah in Judah.

Second Kings is in seven parts:

The last ministry and translation of Elijah, 1:1-2:11. The ministry of Elisha from the translation of Elijah to the anointing of Jehu, 2:12-9:10. The reign of Jehu over Israel, 9:11-10:36. The reigns of Athaliah and Jehoash over Judah, 11:1-12:21. The reigns of Jehoahaz and Joash over Israel, and the last ministry of Elisha, 13:1-25. From the death of Elisha to the captivity of Israel, 14:1-17:41. From the accession of Hezekiah to the captivity of Judah, 18:1-25:30.

The events recorded in Second Kings cover a period of 308 years. (Ussher) angel

(See Scofield "Hebrews 1:4"). angel

(See Scofield "Hebrews 1:4").

fear

(See Scofield "Psalms 19:9"). vexed

Heb. "bitter." 1 Samuel 1:10.

Abana

Or, Amana. no whither

Heb. "not hither or thither."

Jehoram Called Joram, 2 Kings 8:21,23,24.

began Heb. reigned, i.e. began to reign in consort with his father.

Jehonadab

Called Jonadab, Jeremiah 35:6,8,10,14,16,18,19.

Edom

See 2 Chronicles 25:5-16. Azariah

Called Uzziah, 2 Chronicles 26:1; Isaiah 1:1. Zachariah

After an interregnum of 11 years. 2 Kings 15:8.

Zachariah

After an interregnum of 11 years. 2 Kings 15:8. smote

As prophesied, Amos 7:9. Uzziah Matthew 1:8,9 called Ozias

2 Kings 15:7 called Azariah.

sinned

Cf. Deuteronomy 28:15-68. From this captivity the ten tribes have never been restored to Palestine. A remnant of Judah returned under Zerubbabel, Ezra, and Nehemiah, and individuals out of the ten tribes (called, after the division of Solomon's kingdom, "Israel" in the historical books and Prophets, also "Ephraim" by the latter) went back, but the national restoration is yet to be fulfilled. See Palestinian Covenant, (See Scofield "Deuteronomy 30:3") , Kingdom, 2 Samuel 7:8-17. feared

(See Scofield "Psalms 19:9"). fear

(See Scofield "Psalms 19:9"). fear

(See Scofield "Psalms 19:9"). feared

(See Scofield "Psalms 19:9").

feared

(See Scofield "Psalms 19:9"). groves

(See Scofield "Deuteronomy 16:21"). trusted

(See Scofield "Psalms 2:12"). did carry

Times of the Gentiles. 2 Kings 18:9,12; 2 Kings 25:1-21; Luke 21:24; Revelation 16:19.

Isaiah

called Esaias, Luke 3:4. trustest

(See Scofield "Psalms 2:12"). angel

(See Scofield "Hebrews 1:4").

they shall

Fulfilled. Daniel 1:3.

Josiah

called Josias, Matthew 1:10.

Josiah

called Josias, Matthew 1:10.

grove

(See Scofield "Deuteronomy 16:21"). Ashtoreth

2 Kings 23:6,7. (See Scofield "Judges 2:13"). Jehoiakim

Called Jakim. Matthew 1:10,11. (See Scofield "Matthew 1:10").

eighteen

Cf. 2 Chronicles 36:9; 1 Corinthians 10:8. (See Scofield "1 Corinthians 10:8"). the king

Nebuchadnezzar's eighth year. Jeremiah 25:1.

tenth

i.e. January. fourth month

i.e. July. And the city

Times of the Gentiles. 2 Kings 25:1-21; Daniel 2:29-45; Luke 21:24; Revelation 16:19. fifth

i.e. August. seventh month

i.e. October. twelfth month

i.e. March.

Book Introduction - 1 Chronicles

Read first chapter of 1 Chronicles

The two books of Chronicles (like the two books of Kings) are but one book in the Jewish canon. Together they cover the period from the death of Saul to the captivities. They were written probably during the Babylonian captivity, and are distinguished from the two books of the Kings in a fuller account of Judah, and in the omission of many details. The blessing of God's earthly people in connection with the Davidic monarchy is probably the typical significance of these books.

First Chronicles is in three parts:

Official genealogies, 1:1-9:44. From the death of Saul to the accession of David, 10:1-12:24. From the accession of David to his death, 13:1-29:30.

Excluding the genealogies (Ch 1-9) the events recorded in First Chronicles cover a period of 41 years (Ussher). Magog

Genesis 10:2; Ezekiel 38:2; 39:6; Revelation 20:8. (See Scofield "Ezekiel 38:2").

Shimma

Or, Shammah, 1 Samuel 16:9. Ataroth

Or, Atarites, or, crowns of the house of Joab.

Absalom

(See Scofield "2 Samuel 13:37").

Tilgathpilneser

Or, Tiglathpileser, 2 Kings 15:29; 16:7. trust

(See Scofield "Psalms 2:12").

Jokmeam

See Joshua 21:22-35 where many of these cities have other names:

Shuppim

Shupham and Hupham. Numbers 26:39. Narran

Naarath, Joshua 16:7.

chambers

i.e. storehouses. shewbread

(See Scofield "Exodus 25:30"). and Ahaz

Added from 1 Chronicles 8:35.

castle of Zion

Heb. castle.

(1) Zion, the ancient Jebusite stronghold, is the southwest eminence in Jerusalem, called in Scripture the city of David, and associated with the Davidic royalty both historically and prophetically 1 Chronicles 11:7; Psalms 2:6; Isaiah 2:3. The word is often used of the whole city of Jerusalem considered as the city of God Psalms 48:2,3 especially in passages referring to the future kingdom-age ; Isaiah 1:27; 2:3; 4:1-6; Joel 3:16; Zechariah 1:16,17; 8:3-8; Romans 11:26. In Hebrews 12:22 the word is used symbolically of heaven. (2) In Deuteronomy 4:48 the name is given to a projection or peak of Mount Hermon.

first month

i.e. April.

Perezuzza

i.e. the breach of Uzza.

record

See titles of Psalms 38 and 70. Abraham

(See Scofield "Genesis 15:18"). feared

(See Scofield "Psalms 19:9").

It will be understood that the ancient tabernacle was now divided; the ark was brought into "Zion." (See Scofield "1 Chronicles 11:5").

Tibhath

Called Betah, and Berothai. 2 Samuel 8:8. Abishai

Nephew of David, brother to Joab. 2 Samuel 23:18; 1 Chronicles 2:16.

David

Here should be read 2 Samuel 11:2-12:25; Psalms 51:1-19.

departed

Here should read 2 Samuel 24:4-9. were a thousand

Cf. (See Scofield "2 Samuel 24:9").

Marg

(See Scofield "Hebrews 1:4"). angel

(See Scofield "Hebrews 1:4"). angel

(See Scofield "Hebrews 1:4"). angel

(See Scofield "Hebrews 1:4"). six hundred shekels of gold

A discrepancy has been imagined in the two accounts, 2 Samuel 24:24,; 1 Chronicles 21:25; 2 Samuel 24:24 records the price of the threshingfloor (heb. goren); 1 Chronicles 21:25 of the place (Heb. magom, lit. "home," 1 Samuel 2:20) same word or area on which afterward the great temple, with its spacious courts was built. 2 Chronicles 3:1.

David gave fifty shekels of sliver for the "goren"; six hundred shekels of gold for the "magom." angel

(See Scofield "Hebrews 1:4").

brethren

i.e. cousins. office

i.e. their new office, since their former office of bearing the tabernacle was ended. shewbread

(See Scofield "Exodus 25:30").

first month

i.e. April; 1 Chronicles 27:3. second month

i.e. May. third month

i.e. June. fourth month

i.e. July. fifth month

i.e. August. sixth month

i.e. September. seventh month

i.e. October. eighth month

i.e. November. ninth month

i.e. December. tenth month

i.e. January. eleventh month

i.e. February. twelfth month

i.e. March.

shewbread

(See Scofield "Exodus 25:30").

blessed

Note the order:

1 Chronicles 29:3-8, giving, 1 Chronicles 29:9, joy, 1 Chronicles 29:10, blessing, 1 Chronicles 29:11-19, prayer, 1 Chronicles 29:20, worship: book of

These books have perished.

Book Introduction - 2 Chronicles

Read first chapter of 2 Chronicles

This book continues the history begun in First Chronicles. It falls into eighteen divisions, by reigns, from Solomon to the captivities; records the division of the kingdom of David under Jeroboam and Rehoboam, and is marked by an ever growing apostasy, broken temporarily by reformations under Asa, 14-16; Jehoshaphat, 17:1-19; Joash, 24; Hezekiah, 29-32; and Josiah, 34,35. But the religious state of the people, even at the best, is described in Isaiah 1-5.

The events recorded in Second Chronicles cover a period of 427 years. (Ussher). there was

(See Scofield "1 Chronicles 16:37").

shewbread

(See Scofield "Exodus 25:30").

second month

i.e. May.

court

The tabernacle had no "court of priests." shewbread

(See Scofield "Exodus 25:30"). oracle

(See Scofield "1 Kings 6:4").

Then Solomon

(See Scofield "1 Kings 8:1"). seventh month

i.e. October. cloud

See 2 Chronicles 5:11-13. (See Scofield "Exodus 40:34").

fear

(See Scofield "Psalms 19:9").

seventh month

i.e. October.

river

"The river," i.e. Euphrates, to the border of Egypt, but not to the "river of Egypt." Cf. Genesis 15:18 yet to be fulfilled: rest of

These books have perished. 1 Kings 11:29.

Israel

"Israel," the ten tribes other than Judah and Benjamin, often called "Israel" in distinction from Judah. The division of the kingdom marks an epoch of great importance in the history of the nation. Henceforth it is "a kingdom divided against itself." Matthew 12:25. The two kingdoms are to be reunited in the future kingdom. ; Isaiah 11:10-13; Jeremiah 23:5,6; Ezekiel 37:15-28. See "Kingdom" (O.T.), (See Scofield "Genesis 1:26") See Scofield "Zechariah 12:8". (N.T.), ; Luke 1:31; 1 Corinthians 15:28. "Israel," ; Genesis 12:2,3; Romans 11:26.

devils

Lit. "hairy ones," i.e. satyrs, Isaiah 13:21.

Michaiah

Probably a grandchild of Absalom, called Abishalom, Cf. 2 Chronicles 11:20; 1 Kings 15:2. shewbread

(See Scofield "Exodus 25:30"). five

(See Scofield "1 Corinthians 10:8").

places Cf. (See Scofield "1 Kings 3:2") See Scofield "1 Kings 15:14".

groves(See Scofield "Deuteronomy 16:21") See Scofield "Judges 3:7". three hundred thousand

(See Scofield "1 Corinthians 10:8").

when Asa

Chapter 14 describes the outward prosperity of the kingdom, and Asa's superficial reformation; chapter 15 the true reformation. third month

i.e. June. mother i.e. grandmother. 1 Kings 15:13,

grove

(See Scofield "Deuteronomy 16:21"). See Scofield "Judges 3:7". Israel

i.e. the northen or ten-tribe kingdom.

to Asa

i.e. none of his subjects. 2 Chronicles 16:5,6; 15:9.

father

After the Jewish custom of calling a family, or tribal head, father; e.g. John 8:53. Israel

i.e. the ten-tribe kingdom. high places (See Scofield "1 Kings 3:2").

groves(See Scofield "Deuteronomy 16:21") See Scofield "Judges 3:7". three hundred thousand

(See Scofield "1 Corinthians 10:8").

groves

(See Scofield "Deuteronomy 16:21"). See Scofield "Judges 3:7". fear

(See Scofield "Psalms 19:9").

high places

(See Scofield "1 Kings 3:2").

Jehoram

Jehoram reigned for a time as co-king with his father. 2 Kings 8:16. began

Began, that is, as co-king. 2 Chronicles 22:2 (See Scofield "2 Chronicles 21:1"). Elijah

See Elijah history. 1 Kings 17:1; 2 Kings 2:12. Jehoahaz

Called Ahaziah, 2 Chronicles 22:1,6 and Azariah:

Ahaziah

where he is called Jehoahaz. 2 Chronicles 21:17.

groves(See Scofield "Deuteronomy 16:21"). See Scofield "Judges 3:7".

Ephraim

Used in a collective sense for the northern ten-tribe kingdom, called also "Israel."

first month

i.e. April. first month

i.e. April. shewbread

(See Scofield "Exodus 25:30"). reconciliation Or, an offering. (See Scofield "Daniel 9:24")

atonement(See Scofield "Exodus 29:33").

second month

i.e. May; 2 Chronicles 30:13,15.

groves

(See Scofield "Judges 3:7"). third month i.e. June.

seventh month i.e. October.

Also he

Cf. Isaiah 22:1-13 The divine view at this time: high places

(See Scofield "1 Kings 3:2").

groves(See Scofield "Deuteronomy 16:21") See Scofield "Judges 3:7". groves

(See Scofield "Deuteronomy 16:21"). See Scofield "Judges 3:7".

first month

i.e. April.

came up

See 2 Kings 24:1-6; Jeremiah 25:1-9; Daniel 1:1; Habakkuk 1:6. This was the first deportation of Judah. See 2 Chronicles 36:15-21, the final deportation:

Book Introduction - Ezra

Read first chapter of Ezra

Ezra, the first of the post-captivity books (Ezra, Nehemiah, Esther, Haggai, Zechariah, and Malachi), records the return to Palestine under Zerubbabel, by decree of Cyrus, of a Jewish remnant who laid the temple foundations (B.C. 536). Later (B.C. 458) Ezra followed, and restored the law and ritual. But the mass of the nation, and most of the princes, remained by preference in Babylonia and Assyria, where they were prospering. The post-captivity books deal with that feeble remnant which alone had a heart for God.

The book is in two parts:

From the decree of Cyrus to the dedication of the restored temple, 1:1-6:22. The ministry of Ezra, 7:1-10:44.

The events recorded in Ezra cover a period of 80 years (Ussher).

are the children

Probably individuals from all of the tribes returned to Jerusalem under Zerubbabel, Ezra and Nehemiah, but speaking broadly, the dispersion of the ten tribes (Ephraim- Israel) still continues; nor can they now be positively identified. They are, however, preserved distinct from other peoples and are known to God as such, though they themselves, few in number, know Him not Deuteronomy 28:62; Isaiah 11:11-13; Hosea 3:4; 8:8.

The order of the restoration was as follows:

(1) The return of the first detachment under Zerubbabel and Jeshua (B.C. 536), Ezra 1.-6., and the books of Haggai and Zechariah; (2) the expedition of Ezra (B.C. 458), seventy-eight years later (Ezra 7.-10); (3) the commission of Nehemiah (B.C. 444), fourteen years after the expedition of Ezra. Nehemiah 2:1-5.

Zerubbabel

Called Zorobabel, Matthew 1:12,13. Urim

(See Scofield "Exodus 28:30").

seventh month

i.e. October; also Ezra 3:6. seventh month

i.e. October. second month

i.e. May.

for we seek

The people of the land sought to hinder the work in three ways:

(1) by seeking to draw the Jews into an unreal union, Ezra 4:3. (cf) 2 Kings 17:32. (2) by "weakening the hands of the people of Judah," Ezra 4:4 i.e, by withholding supplies, etc.; and (3) by accusations lodged with Ahasuerus and Darius. The first was by far the most subtle and dangerous. The lives of Ezra and Nehemiah afford many illustrations of true separation. 2 Corinthians 6:14-18; 2 Timothy 2:19-21.

Ahasuerus

The Cambyses of secular history (529-521 BC); not the Ahasuerus of Esther, who is the Xerxes of secular history (485 BC). (See Scofield "Daniel 5:31"). Artaxerxes

The Artaxerxes of Ezra 4:7 is identical with Ahasuerus of Ezra 4:6, i.e. the Cambyses of profane history. The Artaxerxes of Ezra 7:1 is the Longimanus of secular history, BC 418. But (See Scofield "Daniel 5:31"). Give

Chald. make a new decree.

great stones

Chald. stones of rolling.

your companions

Chald. "their societies." finished it

The worship of Jehovah was thus re-established in Jerusalem, but the theocracy was not restored. The remnant which returned from the Babylonian captivity lived in the land by Gentile sufferance, though doubtless by the providential care of Jehovah, till Messiah came, and was crucified by soldiers of the fourth Gentile world-empire Rome, Daniel 2:40; 7:7. Soon after (A.D. 70) Rome destroyed the city and temple. See "Times of the Gentiles" ; Luke 21:24; Revelation 16:19. Adar

twelfth month i.e. March. first month

i.e. April.

fifth month

i.e. August. first month i.e. April.

fifth month i.e. August.

first month

i.e. April.

ninth month

i.e. December. tenth month

i.e. January. first month

i.e. April. Machnadebai

Or, Mabnadebai, according to some copies.

Book Introduction - Nehemiah

Read first chapter of Nehemiah

Fourteen years after the return of Ezra to Jerusalem, Nehemiah led up a company (B.C. 444) and restored the walls and the civil authority. Of those events this book is the record. It is in eight divisions:

The journey to Jerusalem, 1:1-2:20 The building of the wall, 3:1-6:19. The census, 7:1-73. The revival, 8:1-11:36. The census of the priests and Levites, 12:1-26. Dedication of the wall, 12:27-43. Restoration of the temple worship, 12:44-47. The legal order restored, 13:1-31.

The moral state of the time is disclosed by the prophet Malachi. This book affords many instances of individual faith acting on the written word (e.g. Nehemiah 1:8,9; 13:1). It is the principle of 2 Timothy 2.

The events recorded in Nehemiah cover a period of 11 years (Ussher). SCOFIELD REFERENCE NOTES (Old Scofield 1917 Edition)

The Book of Nehemiah

Fourteen years after the return of Ezra to Jerusalem, Nehemiah led up a company (B.C. 444) and restored the walls and the civil authority. Of those events this book is the record. It is in eight divisions:

I. The journey to Jerusalem, 1:1-2:20;

II. The building of the wall, 3:1-6:19.

III. The census, 7:1-73.

IV. The revival, 8:1-11:36.

V. The census of the priests and Levites, 12:1-26.

VI. Dedication of the wall, 12:27-43.

VII. Restoration of the temple worship, 12:44-47.

VIII. The legal order restored, 13:1-31.

The moral state of the time is disclosed by the prophet Malachi. This book affords many instances of individual faith acting on the written word (e.g. Nehemiah 1:8,9; 13:1). It is the principle of 2Ti 2.

The events recorded in Nehemiah cover a period of 11 years (Ussher).

Chisleu i.e. December.

Shushan Or, Susa, ancient capital of Persia. redeemed

(See Scofield "Exodus 14:30"). fear

(See Scofield "Psalms 19:9").

Nisan

first month i.e. April. Tobiah

Two Tobiahs are distinguished by many:

(1) "Tobiah the servant, the Ammonite," Nehemiah 2:10,19; 4:3,7 6:1,12,14. (2) A Jew, unable to prove his genealogy. But the reference to the latter (Nehemiah 7:62) indicates that he was already dead. But one Tobiah, and he the Ammonite, is active in this book.

laughed

The obstacle of ridicule.

sheep The sheep for sacrifice were brought in here. (See Scofield "John 5:2").

tower The towers appear to have been on either side the sheep gate. Nethinims

i.e. dedicated (persons), probably descendants of the Gibeonites 2 Samuel 21:1-3 devoted to the service of the Levites. But see Joshua 9:17-21. Ophel

Trans. "tower," 2 Kings 5:24; 2 Chronicles 27:3; 33:14. Perhaps part of the fort called Millo, ; 1 Kings 9:15; 2 Chronicles 32:5.

redeemed

(See Scofield "Exodus 14:30"). fear

(See Scofield "Psalms 19:9").

Gashmu

Called Geshem, Nehemiah 6:2. Elul

sixth month i.e. September. Tobiah

(See Scofield "Nehemiah 2:10").

feared

(See Scofield "Psalms 19:9"). Zerubbabel

Called Zorobabel, Matthew 1:12,13. Tirshatta i.e. governor, Nehemiah 8:9.

Urim(See Scofield "Exodus 28:30"). seventh month

i.e. October; also, Nehemiah 8:2,14.

seventh month

i.e. October; also, Nehemiah 8:2,14. seventh month

i.e. October; Nehemiah 8:2,14. for since the days of Jeshua

It is not meant that there had not been some formal observance of the feast of tabernacles (cf) 2 Chronicles 8:13; Ezekiel 3:4, but that the people had not dwelt in booths since Joshua's days.

faithful Genesis 22:1-3; James 2:21-23

covenant (See Scofield "Genesis 15:18") madest known unto them

This important passage fixes beyond all cavil the time when the sabbath, God's rest Genesis 2:1-3 was given to man. Cf. Exodus 20:9-11. In Exodus 31:13-17 the sabbath is invested with the character of a sign between Jehovah and Israel. (See Scofield "Matthew 12:1"). seal

See Nehemiah 10:1.

Tirshatha

See margin ref. (See Scofield "Nehemiah 3:26"). shewbread (See Scofield "Exodus 25:30").

atonement(See Scofield "Exodus 29:33").

Zerubbabel

Called Zorobabel, Matthew 1:12,13.

Tobiah

(See Scofield "Nehemiah 2:10").

Book Introduction - Esther

Read first chapter of Esther

The significance of the Book of Esther is that it testifies to the secret watch care of Jehovah over dispersed Israel. The name of God does not once occur, but in no other book of the Bible is His providence more conspicuous. A mere remnant returned to Jerusalem. The mass of the nation preferred the easy and lucrative life under the Persian rule. But God did not forsake them. What He here does for Judah, He is surely doing for all the covenant people. The book is in seven parts:

The Story of Vashti, 1:1-22. Esther made queen, 2:1-23. The conspiracy of Haman, 3:1-15. The courage of Esther brings deliverance, 4:1-7:10. The vengeance, 8:1-9:19. The feast of Purim, 9:20-32. Epilogue, 10:1-3.

The events recorded in Esther cover a period of 12 years (Ussher). chamberlains

Or, enunchs.

Hege

Or, Hegai, Esther 2:8 Jeconiah

Or, Jehoiachin; 2 Kings 24:6. tenth month

i.e. January.

first month i.e. April; Esther 3:12

twelfth month i.e. March; Esther 3:13

and many lay

Heb. sackcloth and ashes were laid under many. Isaiah 58:5; Daniel 9:3.

third month

i.e. June. twelfth month

i.e. March; also Esther 8:15,17,19,21,22.

month Adar

i.e. March; Esther 9:15,17.

isles

i.e. coasts.

Book Introduction - Job

Read first chapter of Job

Job is in form a dramatic poem. It is probably the oldest of the Bible books, and was certainly written before the giving of the law. It would have been impossible, in a discussion covering the whole field of sin, of the providential government of God, and man's relation to Him, to avoid all reference to the law if the law had then been known. Job was a veritable personage (Ezekiel 14:20; James 5:11), and the events are historical. The book sheds a remarkable light on the philosophic breadth and intellectual culture of the patriarchal age. The problem is, Why do the godly suffer?

Job is in seven parts:

Prologue, 1:1-2:8. Job and his wife, 2:9,10. Job and his three friends, 2:11-31:40. Job and Elihu, 32:1-37:24. Jehovah and Job, 38:1-41:34. Job's final answer, 42:1-6. Epilogue, 42:7-17.

The events recorded in Job cover a period within 1 year. land of Uz

A region at the south of Edom, and west of the Arabian desert, extending to Chaldea.

Uz See Jeremiah 25:20.

fear(See Scofield "Psalms 19:9"). sons of God

This scene is in heaven. Cf. Job 2:1-7. feareth

(See Scofield "Psalms 19:9"). fear

(See Scofield "Psalms 19:9").

Satan

See Job 2:2,3,6,7; Psalms 109:6; Genesis 3:1; Revelation 20:10. feareth

(See Scofield "Psalms 19:9").

dawning

Heb. "the eyelids of the morning." Job 41:18.

Eliphaz

Eliphaz is a religious dogmatist whose dogmatism rests upon a mysterious and remarkable experience Job 4:12-16. Did a spirit ever pass before Job's face? Did Job's hair of his flesh ever stand up? Then let him be meek while one so superior as Eliphaz declares the causes of his misfortunes. Eliphaz says many true things (as do the others), and often rises into eloquence, but he remains hard and cruel, a dogmatist who must be heard because of one remarkable experience. breath

i.e. by His anger, as Isaiah 30:33; Exodus 15:8; Job 1:19; Job 15:30; Isaiah 11:4; 2 Thessalonians 2:8. trust (See Scofield "Psalms 2:12").

fear(See Scofield "Psalms 19:9").

redeem(See Scofield "Exodus 14:30") , See Scofield "Isaiah 59:20".

fear

(See Scofield "Psalms 19:9"). redeem

See note; Exodus 14:30; Isaiah 59:20. (See Scofield "Exodus 14:30") See Scofield "Isaiah 59:20"

grave

Heb. "Sheol." Habakkuk 2:5. (See Scofield "Habakkuk 2:5").

Bildad

Bildad is a religious dogmatist of the superficial kind, whose dogmatism rests upon tradition (e.g.) Job 8:8-10 and upon proverbial wisdom and approved pious phrases. These abound in all his discourses. His platitudes are true enough, but then every one knows them. ; Job 9:1,2; 13:2 nor do they shed any light on such a problem as Job's. trust

(See Scofield "Psalms 2:12")

Arcturus

Heb. Ash, Cesil, and Cimah.

Zophar

Zophar is a religious dogmatist who assumes to know all about God; what God will do in any given case, why He will do it, and all His thoughts about it. Of all forms of dogmatism this is most irreverent, and least open to reason.

grave

Heb. "Sheol," (See Scofield "Habakkuk 2:5").

trust

(See Scofield "Psalms 2:12")

grave

Heb. "Sheol," (See Scofield "Habakkuk 2:5")

grave

Heb. "Sheol," (See Scofield "Habakkuk 2:5")

redeemer

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20").

grave

Heb. "Sheol," (See Scofield "Habakkuk 2:5") iniquity

i.e. the punishment of his iniquity.

island

i.e. coast.

island

i.e. coast.

grave

Heb. "Sheol," (See Scofield "Habakkuk 2:5")

hell

Heb. "Sheol," (See Scofield "Habakkuk 2:5"). Also, Psalms 139:8,11; Proverbs 15:11; Hebrews 4:13.

vexed

Heb. made my soul bitter.

fear

(See Scofield "Psalms 19:9")

fear

(See Scofield "Psalms 19:9")

So these three

Despite minor differences, Eliphaz, Bildad, and Zophar have one view of the problem of Job's afflictions. He is a hypocrite. Outwardly good, he is, they hold, really a bad man. Otherwise, according to their conception of God, Job's sufferings would be unjust. Job, though himself the sufferer, will not so accuse the justice of God, and his self-defence is complete. Before God he is guilty, helpless, and undone, and there is no daysman (Job 32:9). Later, his faith is rewarded by a revelation of a coming Redeemer, and of the resurrection (Job 32:19). But Eliphaz, Bildad, and Zophar are sinners also as before God, and yet they are not afflicted. Job refutes the theory of the three that he is a secret sinner as against the common moralities, but the real problem, Why are the righteous afflicted remains. It is solved in the last chapter. Elihu

Elihu has a far juster and more spiritual conception of the problem than Eliphaz, Bildad, and Zophar because he has an infinitely higher conception of God. The God of Eliphaz and the others, great though they perceive Him to be in His works, becomes in their thought petty and exacting in His relations with mankind. It is the fatal misconception of all religious externalists and moralizers. Their God is always a small God. Elihu's account of God is noble and true, and it is noteworthy that at the last Jehovah does not class him with Eliphaz, Bildad, and Zophar (cf) Job 42:7 but he is still a dogmatist, and his eloquent discourse is marred by self-assertiveness (e.g) ; Job 32:8,9; 33:3. Jehovah's judgment of Elihu is that he darkened counsel by words Job 38:2 the very charge that Elihu had brought against Job. ; Job 34:35; 35:16. Furthermore, the discourse of Jehovah is wholly free from the accusations of Job with which even Elihu's lofty discourse abounds.

himself Heb. his soul.

The Lord answered Job

The words of jehovah have the effect of bringing Job consciously into His presence. Job 42:5. Hitherto the discussions have been about God, but He has been conceived as absent. Now Job and the Lord are face to face. It is noteworthy that Job does not answer Elihu. Despite his harsh judgment he has spoken so truly about God that Job remains silent. Job 38:1 might be paraphrased, "Then Jehovah answered for or on behalf of Job." sons of God

(See Scofield "Hebrews 1:4").

barren land

Heb. "salt places."

behemoth

Or, the elephant, as some think.

habergeon

Or, breastplate. sharp stones

Heb. sharp pieces of potsherd.

Wherefore I abhor myself

The problem, of which the book of Job is the profound discussion, finds here its solution. Brought into the presence of God, Job is revealed to himself. In no sense a hypocrite, but godly and possessing a faith which all his afflictions could not shake, Job was yet self-righteous and lacking in humility. Chapter 29 fully discloses this. But in the presence of God he anticipates, as it were, the experience of Paul. Philippians 3:4-9 and the problem is solved. The godly are afflicted that they may be brought to self-knowledge and self-judgment. Such afflictions are not penal for their sins, but remedial and purifying. The book of Job affords a sublime illustration of the truth announced in ; 1 Corinthians 11:31,32; Hebrews 12:7-11. Best of all, such self-knowledge and self-judgment is the prelude to greater fruitfulness. ; Job 42:7-17; John 15:2. Cf. ; Joshua 5:13,14; Ezekiel 1:28; Ezekiel 2:1-3; Daniel 10:5-11; Revelation 1:17-19.

repent(See Scofield "Zechariah 8:14").

Book Introduction - Psalms

Read first chapter of Psalms

The simplest description of the five books of Psalms is that they were the inspired prayer- and-praise book of Israel. They are revelations of truth, not abstractly, but in the terms of human experience. The truth revealed is wrought into the emotions, desires, and sufferings of the people of God by the circumstances through which they pass. But those circumstances are such as to constitute an anticipation of analogous conditions through which Christ in His incarnation, and the Jewish remnant in the tribulation (Is 10:21, refs), should pass; so then many Psalms are prophetic of the sufferings, the faith, and the victory of both. Psalms 22 and 50 are examples. The former--the holy of holies of the Bible-- reveals all that was in the mind of Christ when He uttered the desolate cry, "My God, My God, why hast Thou forsaken Me?" The latter is an anticipation of what will be in the heart of Israel when she shall turn to Jehovah again (Deuteronomy 30:1,2). Other Psalms are directly prophetic of "the sufferings of Christ, and the glories which should follow" (Luke 24:25-27,44). Psalm 2 is a notable instance, presenting Jehovah's Anointed as rejected and crucified (Psalms 2:1-3; Acts 4:24-28) but afterward set as King in Zion.

The great themes of the Psalms are, Christ, Jehovah, the Law, Creation, the future of Israel, and the exercises of the renewed heart in suffering, in joy, in perplexity. The promises of the Psalms are primarily Jewish, and suited to a people under the law, but are spiritually true in Christian experience also, in the sense that they disclose the mind of God, and the exercises of His heart toward those who are perplexed, afflicted, or cast down.

The imprecatory Psalms are the cry of the oppressed in Israel for justice--a cry appropriate and right in the earthly people of God, and based upon a distinct promise in the Abrahamic Covenant ((See Scofield "Genesis 15:18") ), but a cry unsuited to the church, a heavenly people who have taken their place with a rejected and crucified Christ. (Luke 9:52-55).

The Psalms are in five books, each ending in a doxology:

Psalms 1-41. Psalms 42-72. Psalms 73-89. Psalms 90-106. Psalms 107-150.

king

The second Psalm gives the order of the establishment of the kingdom. It is in six parts:

(1) The rage of the Gentiles, the vain imagination of "people" (Jews), and the antagonism of rulers against Jehovah's anointed Psalms 2:1-3. The inspired interpretation of this is in Acts 4:25-28 which asserts its fulfilment in the crucifixion of Christ. (2) The derision of Jehovah Psalms 2:4 that men should suppose it possible to set aside His covenant 2 Samuel 7:8-17 and oath Psalms 89:34-37. (3) The vexation Psalms 2:5 fulfilled, first in the destruction of Jerusalem, A.D. 70; and in the final dispersion of the Jews at that time; and to be fulfilled more completely in the tribulation Matthew 24:29 which immediately precedes the return of the King. Matthew 24:30. (4) The establishment of the rejected King upon Zion Psalms 2:6. (5) The subjection of the earth to the King's rule Psalms 2:7-9 and (6) the present appeal to the world powers. Psalms 2:10-12. See Psalm 8., next in order of the Messianic Psalms. (Note. Psalms 2. 8. 16. 22. 23. 24. 40. 41. 45. 68. 69. 72. 89. 102. 110. and 118. are considered as Messianic. It is not questioned that many other Psalms also refer to Christ.

fear

(See Scofield "Psalms 19:9") trust

Trust is the characteristic O.T. word for the N.T. "faith," "believe." It occurs 152 times in the O.T., and is the rendering of Heb. words signifying to take refuge (e.g. Ruth 2:12 "to lean on" (e.g.) Psalms 56:3 "to roll on" (e.g.) Psalms 22:8 "to stay upon" (e.g.) Job 35:14.

trust

Trust is the characteristic O.T. word for the N.T. "faith," "believe." It occurs 152 times in the O.T., and is the rendering of Heb. words signifying to take refuge (e.g. Ruth 2:12 "to lean on" (e.g.) Psalms 56:3 "to roll on" (e.g.) Psalms 22:8 "to stay upon" (e.g.) Job 35:14.

Neginoth

Neginoth: stringed instruments mentioned in connection with Psalms 3.; 5. 43.; 54.; 60.; 66.; 75., where it seems clear that the musical directions now appearing as titles of Psalms 4.; 6.; 54.; 55.; 61.; 67.; and 76., were anciently appended to the preceding Psalms. trust (See Scofield "Psalms 2:12").

Nehiloth

Nehiloth is not a musical instrument, but means "inheritance," and indicates the character of the Psalm. The righteous are the Lord's inheritance. fear

(See Scofield "Psalms 19:9") trust

(See Scofield "Psalms 2:12")

Neginoth Stringed instruments.

Sheminth The word means "the eighth" -- in music an octave.

1 Gittith= "winepress," and so, of the harvest, in the sense of judgment Isaiah 63:3; Revelation 19:15; Psalms 7:1, to which the title of Psalm 8. properly belongs, is a Psalm of judgment. For thou hast made him a little lower than the angels

In Psa 2. Christ was presented as Jehovah's Son and King, rejected and crucified but yet to reign in Zion. In Psa 8., while His deity is fully recognized (Psalms 8:1), Psa. 110 with Matthew 22:41-46 He is seen as Son of man Psalms 8:4-6 who, "made for a little while lower than the angels, " is to have dominion over the redeemed creation Hebrews 2:6-11. The authority here is racial and Adamic, rather than purely divine as in Psa 2., or Davidic as in Psa 89. That which the first man lost, the second man and "last Adam" more than regained. Hebrews 2:6-11 in connection with Psa. 8., and Romans 8:17-21 show that the "many sons" whom He is bringing to glory, are joint heirs with Him in both the royal right of Psa. 2. and the human right of Heb. 2. See Psa. 16., next in order of the Messianic Psalms.

angel(See Scofield "Hebrews 1:4").

Muth-labben

"death of the son," is not a musical instrument but the title of the Psalm. Possibly connected with 2 Samuel 12:20. trust (See Scofield "Psalms 2:12").

trust

(See Scofield "Psalms 2:12")

Sheminith

(See Scofield "Psalms 6:1")

fear

(See Scofield "Psalms 19:9")

Michtam

Michtam, "a prayer," or "meditation." See Psa 56.; 57.; 59.; 60.

trust (See Scofield "Psalms 2:12") thy flesh

The 16th Psalm is a prediction of the resurrection of the King. As a prophet David understood that, not at His first advent, but at some time subsequent to His death and resurrection Messiah would assume the Davidic throne. See Acts 2:25-31; Luke 1:32,33; Acts 15:13-17. See "Davidic Covenant," (See Scofield "2 Samuel 7:14") ; "Kingdom (O.T.)," See Scofield "Zechariah 12:8".

See Psa 22., next in order of the Messianic Psalms. hell

Heb. "Sheol," (See Scofield "Habakkuk 2:5").

trust

(See Scofield "Psalms 2:12").

hell

Heb. "Sheol," (See Scofield "Habakkuk 2:5")

fear of the Lord

The "fear of the Lord," a phrase of the O.T. piety, meaning reverential trust, with hatred of evil. redeemer Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20").

defend

Heb. "set thee on an high place." sanctuary

Heb. qodesh (tr. "holy,") Psalms 20:6 from his

Heb. "from the heaven of his holiness."

trusteth(See Scofield "Psalms 2:12").

Aijeleth Shahar

Or, Ay-ys-leth Shachar, "hind of the morning," a title, not a musical instrument.

My God, My God

Psalms 22., 23., and 24. form a trilogy. In Psalm 22, the good Shepherd gives His life for the sheep John 10:11, in Psalm 23 the great Shepherd, "brought again from the dead through the blood of the everlasting covenant." Hebrews 13:20 tenderly cares for the sheep; in Psalm 24, the chief Shepherd appears as King of glory to own and reward the sheep 1 Peter 5:4. All they that see me

Psalm 22. is a graphic picture of death by crucifixion. The bones (of the hands, arms, shoulders, and pelvis) out of joint (Psalms 22:14) the profuse perspiration caused by intense suffering (v. 14); the action of the heart affected (v.14); strength exhausted, and extreme thirst (Psalms 22:15); the hands and feet pierced (Psalms 22:16) partial nudity with hurt to modesty (Psalms 22:17), are all incidental to that mode of death. The accompanying circumstances are precisely those fulfilled in the crucifixion of Christ. Psalms 22:14-17. The desolate cry of ; Psalms 22:1; Matthew 27:46, the periods of light and darkness of ; Psalms 22:2; Matthew 27:45 the contumely of ; Psalms 22:6-8,12,13,18; Matthew 27:29-43 the casting lots of verse Psalms 22:18 (Matthew 27:35), all were literally fulfilled. When it is remembered that crucifixion was a Roman, not Jewish form of execution, the proof of inspiration is irresistible. I will declare

At verse 22 the Psalm breaks from crucifixion to resurrection; fulfilled in the "Go to my brethren," etc., of John 20:17. The risen Christ declares to His brethren the name, "Father." fear

(See Scofield "Psalms 19:9"). fear

(See Scofield "Psalms 19:9"). For the kingdom is

CF.v. 30. The kingdom is Jehovah's. In verse 30 Adonai is in view as ruling on behalf of Jehovah. See Psa 110., with Matthew 22:42-45. The great end and object of the rule of Adonai (Lord) is the restoration of the kingdom to Jehovah (Lord).

See 1 Corinthians 15:23,24. See "Names of Deity,"

1 Corinthians 15:23,24 (See Scofield "Genesis 2:4") , See Scofield "Genesis 15:2".

Who shall

The order is:

(1) the declaration of title, "the earth is the Lord's" Psalms 24:1,2. (2) Who shall rule the earth? (Psalms 24:3-6). It is a question of worthiness, and no one is worthy but the Lamb. Cf. ; Daniel 7:13,14; Revelation 5:3-10; Matthew 25:31. (3) The King of glory takes the throne of earth Psalms 24:7-10.

See Psa 40., next in order of the Messianic Psalms.

trust

(See Scofield "Psalms 2:12"). feareth

(See Scofield "Psalms 19:9"). trust

(See Scofield "Psalms 2:12"). redeem

(See Scofield "Isaiah 59:20") See Scofield "Exodus 14:30"

trusted

(See Scofield "Psalms 2:12"). redeem

(See Scofield "Isaiah 59:20") See Scofield "Exodus 14:30"

when thou

Or, My heart said unto thee, Let my face seek thy face.

grave

Heb. "Sheol," (See Scofield "Habakkuk 2:5"). my glory

i.e. my tongue, or my soul. Genesis 49:6; Psalms 16:9; 57:8

trust

(See Scofield "Psalms 2:12"). redeemed

(See Scofield "Isaiah 59:20") See Scofield "Exodus 14:30" grave

Heb. "Sheol," (See Scofield "Habakkuk 2:5") fear

(See Scofield "Psalms 19:9")

fear

(See Scofield "Psalms 19:9") fear

(See Scofield "Psalms 19:9") trust

(See Scofield "Psalms 2:12")

angel

(See Scofield "Hebrews 1:4") fear

(See Scofield "Psalms 19:9") fear

(See Scofield "Psalms 19:9"). He keepeth

See Exodus 12:46; John 19:36 redeemeth

(See Scofield "Isaiah 59:20"). See Scofield "Exodus 14:30".

redeemeth

(See Scofield "Isaiah 59:20"). See Scofield "Exodus 14:30". angel

(See Scofield "Hebrews 1:4"). my darling

Heb. "my only one." Psalms 22:20.

trust

(See Scofield "Psalms 2:12").

perfect man

(See Scofield "1 Kings 8:61"). trust

(See Scofield "Psalms 2:12").

trust

(See Scofield "Psalms 2:12").

1 Jeduthun

Jeduthun, a Levite, chief singer and instructor. See 1 Chronicles 9:16; 16:38,41,42; 25:1,3,6; 2 Chronicles 5:12; 35:15; Nehemiah 11:17. He is mentioned in Psalms 39,62, 77. Jeduthun was first called Ethan.

I waited

The 40th Psalm speaks of Messiah, Jehovah's Servant, obedient unto death. The Psalm begins with the joy of Christ in resurrection (Psalms 40:1,2). He has been in the horrible pit of the grave, but has been brought up. Verses 3-5 are His resurrection testimony, His "new song." Verses 6 and 7 are retrospective. When sacrifice and offering had become abominable because of the wickedness of the people Isaiah 1:10-15 then the obedient Servant came to make the pure offering ; Psalms 40:7-17; Hebrews 10:5-17. See Psalm 41., next in order of the Messianic Psalms. fear

(See Scofield "Psalms 19:9"). trust

(See Scofield "Psalms 2:12").

Yea, mine own familiar friend

Psalm 41. is the Psalm of the betrayal of the Son of man, as Jesus Himself taught. John 13:18,19. See Psalm 45., next in order of the Messianic Psalms.

trusted(See Scofield "Psalms 2:12").

Maschil

Maschil, "instruction."

trust

(See Scofield "Psalms 2:12"). redeem

(See Scofield "Isaiah 59:20") See Scofield "Exodus 14:30"

Shoshannim

Shoshannim, "lilies," and so, the spring; the Shoshannim Psalms were probably connected with the Passover season, and hence reminders of redemption out of bondage, and of the origins of Israel.

king

This great psalm of the King, with Psalms 46.-47., obviously looks forward to the advent in glory. The reference in Hebrews 1:8,9 is not so much to the anointing as an event Matthew 3:16,17 as to the permanent state of the King. Cf. Isaiah 11:1,2.

The divisions are:

(1) The supreme beauty of the King (Psalms 45:1,2); (2) the coming of the King in glory Psalms 45:3-5; Revelation 19:11-21. (3) the deity of the King and character of His reign Psalms 45:6,7; Hebrews 1:8,9; Isaiah 11:1-5. (4) as associated with Him in earthly rule, the queen is presented, Psalms 45:9-13 and in that relation the King is not called Elohim (See Scofield "Genesis 1:1") as in verse 6, but Adonai, the husband name of Deity See Scofield "Genesis 15:2". (5) the virgin companions of the queen, who would seem to be the Jewish remnant. (See Scofield "Romans 11:5"). Revelation 14:1-4 are next seen Psalms 45:14,15, and (6) the Psalm closes with a reference to the earthly fame of the King.

See Psalm 68., next in order of the Messianic Psalms.

Alamoth

Alamoth, "soprano," from almah, a virgin. Some have thought the alamoth, "virgins," were a temple choir, singing antiphonally to the sheminith, or male choir. (See Scofield "Psalms 6:1"). But contr, see 1 Chronicles 15:20.

trust

(See Scofield "Psalms 2:12"). redeem

(See Scofield "Isaiah 59:20") See Scofield "Exodus 14:30" redemption

(See Scofield "Isaiah 59:20"). See Scofield "Exodus 14:30". grave

Heb. "Sheol," (See Scofield "Habakkuk 2:5"). redeem (See Scofield "Isaiah 59:20") See Scofield "Exodus 14:30"

grave Heb. "Sheol," (See Scofield "Habakkuk 2:5").

Have

This Psalm must ever be, in its successive steps, the mould of the experience of a sinning saint who comes back to full communion and service. The steps are:

(1) sin thoroughly judged before God (vs. 1-6); (2) forgiveness and cleansing through the blood (v. 7.f.c.) (3) cleansing (v. 7,1,c, to 10.) Cf John 13:4-10; Ephesians 5:26; 1 John 1:9. (4) Spirit-filled for joy and power (vs. 11,12); (5) service (v. 13); (6) worship (vs 14-17); (7) the restored saint in fellowship with God, not about self, but about the blessing of Zion. Personally, it was David's pathway to restored communion after his sin with Bathsheba. Dispensationally, it will be the pathway of returning Israel. Deuteronomy 30:1-10.

Hyssop

Hyssop was the little shrub 1 Kings 4:33 with which the blood and water of purification were applied. ; Leviticus 14:1-7; Numbers 19:1-19. Cleansing in Scripture is twofold:

(1) Of a sinner from the guilt of sin; the blood ("hyssop") aspect; (2) of a saint from the defilement of sin--the water ("wash me") aspect; (3) Under grace the sinner is purged by blood when he believes Matthew 26:28; Hebrews 1:3; 9:12; 10:14. Both aspects of cleansing, by blood and by water, are brought out in ; John 13:10; Ephesians 5:25,26.

"He that is bathed needeth not save to wash his feet"; "Christ loved the church and gave Himself for it redemption by "blood, "hyssop," the "bath"] that He might sanctify and cleanse "it with the washing by the word": answering to the "wash me" of verse 7.

Take not

No believer of this dispensation, aware of the promise of His abiding John 14:16 should pray, "Take not Thy Holy Spirit from me." Ephesians 4:30 but while Christian position is not found here, Christian experience in essence is.

trusted(See Scofield "Psalms 2:12").

Mahalath Mahalath, apparently a temple choir.

Maschil Maschil, "instruction."

Neginoth Neginoth, stringed instrucments.

Maschil Maschil, "instruction."

hell

Or, the grave.

Jonath-elem-rechokim Meaning, "the cry of the dove of distant terebinth trees."

Michtam Michtam, a prayer. trust

(See Scofield "Psalms 2:12").

trusteth

(See Scofield "Psalms 2:12").

Michtam

Michtam, a prayer. fear

(See Scofield "Psalms 19:9"). Vs.5-12

Verses 5-12 are identical with Psalms 108:6-13.

trust

(See Scofield "Psalms 2:12").

Jeduthun

(See Scofield "Psalms 39:1"). trust

(See Scofield "Psalms 2:12").

fear

(See Scofield "Psalms 19:9").

Neginoth

Neginoth, stringed instruments. fear

(See Scofield "Psalms 19:9").

Let God arise

The entire Psalm is pervaded by the joy of Israel in the kingdom, but a stricter order of events begins with verse 18. This is quoted Ephesians 4:7-16 of Christ's ascension ministry. Verses 21-23 refer to the regathering of Israel, and the destruction of the Beast and his armies.

(See "Beast," (See Scofield "Daniel 7:8") ) (See "Beast," (See Scofield "Revelation 19:20") ). (See "Armageddon" (See Scofield "Revelation 16:16") , Revelation 19:17-19.

Verses 24-35 are descriptive of full and universal kingdom blessing.

(See "Kingdom" (O.T.), (See Scofield "Genesis 1:26")

(See Scofield "Zechariah 12:8").

See Psalm 69., next in order of the Messianic Psalms. angels

(See Scofield "Hebrews 1:4").

Shoshannim(See Scofield "Psalms 45:1").

Save me, O God

The N.T. quotations from, and references to, this Psalm indicate in what way it adumbrates Christ. It is the psalm of His humiliation and rejection Psalms 69:4,7,8,10-12. Psalms 69:14-20 may well describe the exercises of His holy soul in Gethsemane Matthew 26:36-45 while Psalms 69:21 is a direct reference to the cross ; Matthew 27:34,48; John 19:28. The imprecatory verses Psalms 69:22-28 are connected Romans 11:9,10 with the present judicial blindness of Israel, Psalms 69:25 having special reference to Judas. Acts 1:20 who is thus made typical of his generation, which shared his guilt.

See Psalm 72, next in order of the Messianic Psalms. redeem

Heb. goel, Redemp. (Kinsman type). (See Scofield "Isaiah 59:20").

trust

(See Scofield "Psalms 2:12"). trust

(See Scofield "Psalms 2:12"). redeemed

(See Scofield "Isaiah 59:20"). See Scofield "Exodus 14:30".

Give the king

The Psalm as a whole forms a complete vision of Messiah's kingdom so far as the O.T. revelation extended. All David's prayers will find their fruition in the kingdom (Psalms 72:20); 2 Samuel 23:1-4.

Verse 1 refers to the investiture of the King's Son with the kingdom, of which investiture the formal description is given in Daniel 7:13,14; Revelation 5:5-10; Psalms 72:2-7,12-14 give the character of the kingdom. (Cf) Isaiah 11:3-9.

The emphatic word is righteousness. The sermon on the Mount describes the kingdom of righteousness. Verses 8-11 speak of the universality of the kingdom. Verse 16 hints at the means by which universal blessing is to be brought in. Converted Israel will be the "handful of corn" Amos 9:9 as the King Himself in death and resurrection was the single grain, the "corn of wheat" John 12:24 "To the Jew first" is the order alike of Church and kingdom. ; Romans 1:16; Acts 13:46; 15:16,17. It is through restored Israel that the kingdom is to be extended over the earth. Zechariah 8:13,20-23.

See Psalm 89., next in order of the Messianic Psalms. fear

(See Scofield "Psalms 19:9"). redeem

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20"). ended

Lit. to be ended, i.e. in complete answer. 2 Samuel 23:1-4.

ended

Lit. to be ended, i.e. in complete answer. 2 Samuel 23:1-4. trust

(See Scofield "Psalms 2:12").

Maschil

Maschil, instruction. redeemed

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20").

Neginoth

Neginoth, stringed instruments.

Jeduthun

(See Scofield "Psalms 39:1"). redeemed

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20").

Maschil

Maschil, instruction. trusted

(See Scofield "Psalms 2:12") angels

(See Scofield "Hebrews 1:4").

Shoshannim

See title note; (See Scofield "Psalms 45:1").

Gittith

See title note; (See Scofield "Psalms 8:1"). So I gave

See, Acts 7:42; 14:16; Romans 1:24,26.

Gittith

See title note; (See Scofield "Psalms 8:1"). Baca

Or, weeping. Not a literal valley, but any place of tears. Cf. Psalms 23:4.

fear

(See Scofield "Psalms 19:9").

trusteth

(See Scofield "Psalms 2:12"). fear

(See Scofield "Psalms 19:9"). hell

Heb. "Sheol," (See Scofield "Habakkuk 2:5").

Mahalath

Or, M'holoth, meaning dancing with glad noises. grave

Heb. "Sheol," (See Scofield "Habakkuk 2:5"). dead

(See Scofield "Ecclesiastes 9:10").

Maschil

Maschil, instruction. higher than the kings of the earth

The eighty-ninth Psalm is at once the confirmation and exposition of the Davidic Covenant 2 Samuel 7:9-14. That the covenant itself looks far beyond David and Solomon is sure from Psalms 89:27. "Higher than the kings of the earth" can only refer to Immanuel. ; Isaiah 7:13-15; 9:6,7; Micah 5:2.

The Psalm is in four parts:

(1) The covenant, though springing from the lovingkindness of Jehovah, yet rests upon His oath (vs. 1-4). (2) Jehovah is glorified for His power and goodness in connection with the covenant (vs 5-18). (3) The response of Jehovah (vs. 19-37). This is in two parts: (a), it confirms the covenant (Psalms 89:19-29), but (b), warns that disobedience in the royal posterity of David will be punished with chastening (Psalms 89:30-32). Historically this chastening began in the division of the Davidic kingdom ; 1 Kings 11:26-36; 12:16-20 and culminated in the captivities and that subordination of Israel to the Gentiles which still continues. See "Gentiles, times of" ; Luke 21:24; Revelation 16:14. (4) The plea of the Remnant Isaiah 1:9; Romans 11:5 who urge the severity and long continuance of the chastening (Psalms 89:38-52).

See Psalm 102., next in order of the Messianic Psalms. grave

Heb. "Sheol," (See Scofield "Habakkuk 2:5").

repent

(See Scofield "Zechariah 8:14").

trust

(See Scofield "Psalms 2:12"). trust

(See Scofield "Psalms 2:12"). angels

(See Scofield "Hebrews 1:4").

tempted

Temptation. Psalms 106:14; Genesis 3:1; James 1:2.

feared

(See Scofield "Psalms 19:9").

Hear my prayer, O Lord

The references of Psalms 102:25-27 to Christ Hebrews 1:10-12 assures us that in the preceding verses of Psalm 102 we have, prophetically, the exercises of His holy soul in the days of His humiliation and rejection.

See Psalm 110., next in order of the Messianic Psalms. heathen i.e. nations.

fear(See Scofield "Psalms 19:9").

redeemeth

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20"). fear

Also Psalms 103:13, (See Scofield "Psalms 19:9"). Removed our transgression from us

Three Hebrew words are trans. forgive, forgiven: kaphar, to cover; nasa, to lift away; salach, to send away (cf). Leviticus 16:21,22 the fundamental O.T. idea of forgiveness being not the remission of penalty, but the separation of the sinner from his sin.

Psalms 103:12 expresses this. fear

Also Psalms 103:13, (See Scofield "Psalms 19:9"). angels

(See Scofield "Hebrews 1:4").

angels

(See Scofield "Hebrews 1:4").

redeemed

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20").

redeemed

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20").

Vs.6-13

Verses 6-13 are identical with Psalms 60:5-12.

The Lord said unto my Lord

The importance of Psalm 110 is attested by the remarkable prominence given to it in the New Testament.

(1) It affirms the deity of Jesus, thus answering those who deny the full divine meaning of his N.T. title of "Lord." Matthew 22:41-45; Mark 12:35-37; Luke 20:41-44; Acts 2:34,35; Hebrews 1:13; 10:12,13. (2) This Psalm announces the eternal priesthood of Messiah--one of the most important statements of Scripture (Psalms 110:4).

(See Scofield "Genesis 14:18") See Scofield "Hebrews 5:6". ; Hebrews 7:1-28; 1 Timothy 2:5,6; John 14:6.

(3) Historically, the Psalm begins with the ascension of Christ Psalms 110:1,; John 20:17; Acts 7:56; Revelation 3:21. (4) Prophetically, the Psalm looks on (a) to the time when Christ will appear as the Rod of Jehovah's strength, the Deliverer out of Zion. Romans 11:25-27 and the conversion of Israel ; Psalms 110:3; Joel 2:27; Zechariah 13:9; Deuteronomy 30:1-9 (See Scofield "Deuteronomy 30:3") , and (b) to the judgment upon the Gentile powers which precedes the setting up of the kingdom (Psalms 110:5,6); Joel 3:9-17; Zechariah 14:1-4; Revelation 19:11-21.

See "Armageddon" Revelation 16:14 (See Scofield "Revelation 19:17"). "Israel" Genesis 12:2,3. See Scofield "Romans 11:26". "Kingdom" See Scofield "Zechariah 12:8". See Scofield "1 Corinthians 15:24". See Scofield "Psalms 2:6". See Scofield "Psalms 118:22.

See Psalm 118, last in order of the Messianic Psalms. repent

(See Scofield "Zechariah 8:14").

fear

(See Scofield "Psalms 19:9"). redemption

(See Scofield "Isaiah 59:20"). See Scofield "Exodus 14:30". fear

Also; Psalms 112:1. (See Scofield "Psalms 19:9").

feareth

(See Scofield "Psalms 19:9"). trusting

(See Scofield "Psalms 2:12").

trust

Also; Psalms 115:11. (See Scofield "Psalms 2:12"). fear

Also Psalms 115:13, (See Scofield "Psalms 19:9"). dead

(See Scofield "Ecclesiastes 9:10").

hell

Heb. "Sheol," (See Scofield "Habakkuk 2:5").

fear

(See Scofield "Psalms 19:9"). trust

(See Scofield "Psalms 2:12"). The stone which the builders refused

See "Christ (as Stone)," See Scofield "Exodus 17:6". See Scofield "1 Peter 2:8".

Psalm 118 looks beyond the rejection of the Stone (Christ) to His final exaltation in the kingdom (Psalms 118:22).

See Psalm 2, first of the Messianic Psalms. O give thanks unto the Lord

The Messianic Psalms: Summary. That the Psalms contain a testimony to Christ our Lord Himself affirmed Luke 24:44 and the N.T. quotations from the Psalter point unerringly to those Psalms which have the Messianic character. A close spiritual and prophetic character as surely identifies others. Christ is seen in the Psalms

(1) in two general character, as suffering (e.g. Psa. 22), and as entering into His kingdom glory (e.g. psa 2.; 24.) Cf Luke 24:25-27. (2) Christ is seen in His person (a) as Son of God Psalms 2:7 and very God ; Psalms 45:6,7; 102:25; 110:1 (b) as Son of man Psalms 8:4-6 (c) as Son of David Psalms 89:3,4,27,29 (3) Christ is seen in His offices (a) as Prophet Psalms 22:22,25; 40:9,10 (b) as Priest Psalms 110:4 and (c) as King (e.g. Psa 2., 24.) (4) Christ is seen in His varied work. As Priest He offers Himself in sacrifice Psalms 22:1-31; 40:6; Hebrews 10:5-12 and, in resurrection, as the Priest-Shepherd, ever living to make intercession ; Psalms 23:1-6; Hebrews 7:21-25; 13:20. As Prophet He proclaims the name of Jehovah as Father ; Psalms 22:22; John 20:17. As King He fulfils the Davidic Covenant Psalms 89:1-52 and restores alike the dominion of man over creation ; Psalms 8:4-8; Romans 8:17-21 and of the Father over all. 1 Corinthians 15:25-28. (5) The Messianic Psalms give, also, the inner thoughts, the exercises of soul, of Christ in His earthly experiences. (See, e.g., Psalms 16:8-11; 22:1-21 40:1-17).

fear

(See Scofield "Psalms 19:9"). trust

(See Scofield "Psalms 2:12"). fear

Also; Psalms 119:74, (See Scofield "Psalms 19:9"). fear

(See Scofield "Psalms 19:9"). deliver

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20").

A Song of degrees

Literally, "of ascents." Perhaps chanted by the people as they went up to Jerusalem to the feasts. See, e.g. Psalms 112:1,2.

A Song of degrees

Literally, "of ascents." Perhaps chanted by the people as they went up to Jerusalem to the feasts. Psalms 122:1,2.

A Song of degrees of David

Literally, "of ascents." Perhaps chanted by the people as they went up to Jerusalem to the feasts. Psalms 122:1,2.

A Song of degrees

(See Scofield "Psalms 120:1").

A Song of degrees of David

(See Scofield "Psalms 120:1").

A Song of degrees

(See Scofield "Psalms 120:1").

A Song of degrees

See title note; (See Scofield "Psalms 120:1").

A Song of degrees for Solomon

See title note; (See Scofield "Psalms 120:1").

A Song of degrees See title note; (See Scofield "Psalms 120:1")

feareth

See note; (See Scofield "Psalms 19:9").

A Song of degrees

See title note; (See Scofield "Psalms 120:1").

A Song of degrees

See title note; (See Scofield "Psalms 120:1"). feared

(See Scofield "Psalms 19:9"). redemption(See Scofield "Isaiah 59:20"). See Scofield "Exodus 14:30".

A Song of degrees of David

See title note; (See Scofield "Psalms 120:1").

A Song of degrees

See title note; (See Scofield "Psalms 120:1").

A Song of degrees of David

See title note; (See Scofield "Psalms 120:1").

A Song of degrees

See title note; (See Scofield "Psalms 120:1").

repent

(See Scofield "Zechariah 8:14"). fear

(See Scofield "Psalms 19:9").

redeemed

(See Scofield "Isaiah 59:20"). See Scofield "Exodus 14:30".

Edom See Jeremiah 49:7; Lamentations 4:22; Ezekiel 25:12; Obadiah 1:1; Genesis 36:1. (See Scofield "Genesis 36:1").

hell

Heb. "Sheol," (See Scofield "Habakkuk 2:5").

trust

(See Scofield "Psalms 2:12").

fear

(See Scofield "Psalms 19:9").

trust

(See Scofield "Psalms 2:12").

fear

(See Scofield "Psalms 19:9").

angels

(See Scofield "Hebrews 1:4").

Book Introduction - Proverbs

Read first chapter of Proverbs

This collection of sententious sayings is divine wisdom applied to the earthly conditions of the people of God. That the Proverbs were Solomon's (Proverbs 1:1) implies no more than that he gathered into orderly arrangement sayings already current amongst the people, the wisdom of the Spirit, perhaps through many centuries (Ecclesiastes 12:9). Chapters 25-29 were current in Hezekiah's time (Ecclesiastes 25:1). Chapters 30 and 31 are by Agur and Lemuel.

The book is in six parts:

To sons, 1-7. The praise of wisdom, 8-9. The folly of sin, 10-19. Warnings and instructions, 20-29. The words of Agur, 30. The words of King Lemuel, 31.

fear

Also; Proverbs 1:29, (See Scofield "Psalms 19:9") grave

Heb. "Sheol," (See Scofield "Habakkuk 2:5"). fear

Also; Proverbs 1:7. (See Scofield "Psalms 19:9").

fear

Also; Proverbs 3:7, (See Scofield "Psalms 19:9"). perfect

(See Scofield "1 Kings 8:61").

trust

(See Scofield "Psalms 2:12") fear

Also; Proverbs 2:5 (See Scofield "Psalms 19:9")

hell

Heb. "Sheol," (See Scofield "Habakkuk 2:5")

hell

Heb. "Sheol," (See Scofield "Habakkuk 2:5")

hell

Heb. "Sheol," (See Scofield "Habakkuk 2:5") fear

(See Scofield "Psalms 19:9") The Lord possessed me

That wisdom is more than the personification of an attribute of God, or of the will of God as best for man, but is a distinct adumbration of Christ, is sure to the devout mind. Proverbs 8:22-36; John 1:1-3; Colossians 1:17 can refer to nothing less than the Eternal Son of God.

fear

(See Scofield "Psalms 19:9") hell

Heb. "Sheol," (See Scofield "Habakkuk 2:5")

foolish son

A "fool" in Scripture is never a mentally deficient person, but rather one arrogant and self-sufficient; one who orders his life as if there were no God. See, for illustration, Luke 12:16-20. The rich man was not mentally deficient, but he was a "fool" because he supposed that his soul could live on the things in the barn, giving no thought to his eternal wellbeing. fear

(See Scofield "Psalms 19:9")

perfect

(See Scofield "1 Kings 8:61"). liberal soul

See; 2 Corinthians 9:6-10. trusteth

(See Scofield "Psalms 2:12").

feareth

(See Scofield "Psalms 19:9"). fear

Also; Proverbs 15:16, (See Scofield "Psalms 19:9"). fear

(See Scofield "Psalms 19:9").

hell

Heb. "Sheol," (See Scofield "Habakkuk 2:5") , Job 26:6; Psalms 139:8. fear

Also; Proverbs 14:26, (See Scofield "Psalms 19:9"). hell

Heb. "Sheol," (See Scofield "Habakkuk 2:5") fear

(See Scofield "Psalms 19:9").

fear

(See Scofield "Psalms 19:9"). trusteth

(See Scofield "Psalms 2:12").

fear

(See Scofield "Psalms 19:9").

fear

(See Scofield "Psalms 19:9"). train up a child

See, Ephesians 6:4; 2 Timothy 3:15. trust

(See Scofield "Psalms 2:12").

redeemer

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20"). hell

Heb. "Sheol," (See Scofield "Habakkuk 2:5"). fear

(See Scofield "Psalms 19:9").

fear

(See Scofield "Psalms 19:9")

grave

Also; Proverbs 30:16, Heb. "Sheol," (See Scofield "Habakkuk 2:5").

trust

(See Scofield "Psalms 2:12") , Also; Proverbs 29:25.

trust

(See Scofield "Psalms 2:12"). grave

Heb. "Sheol," (See Scofield "Habakkuk 2:5").

trust

(See Scofield "Psalms 2:12"). feareth

(See Scofield "Psalms 19:9")

Book Introduction - Ecclesiastes

Read first chapter of Ecclesiastes

This is the book of man "under the sun," reasoning about life; it is the best man can do, with the knowledge that there is a holy God, and that He will bring every-thing into judgment. The key phrases are "under the sun;" "I perceived"; "I said in my heart." Inspiration sets down accurately what passes, but the conclusions and reasonings are, after all, man's. That those conclusions are just in declaring it "vanity" in view of judgment, to devote life to earthly things, is surely true; but the "conclusion" (Ecclesiastes 12:13) is legal, the best that man apart from redemption can do, and does not anticipate the Gospel.

Ecclesiastes is in five parts:

Theme, 1:1-3. Theme proved, 1:4-3:22. Theme unfolded in the light of human sufferings, hypocrisies, uncertainties, poverty and riches, 4:1-10:20. The best thing possible to the natural man apart from God, 11:1-12:12. The best thing possible to man under the law, 12:13,14.

Vanity

"Vanity," in Ecclesiastes, and usually in Scripture, means, not foolish pride, but the emptiness in final result of all life apart from God. It is to be born, to toil, to suffer, to experience some transitory joy, which is as nothing in view of eternity, to leave it all, and to die. See Romans 8:20-22. fear

(See Scofield "Psalms 19:9").

angel

(See Scofield "Hebrews 1:4") fear

(See Scofield "Psalms 19:9")

good

Or, as good as an inheritance, yea, better too. Be not righteous

See; Ecclesiastes 7:16,17 Natural wisdom: be moderately religious and moderately wicked.

fear

(See Scofield "Psalms 19:9")

there is no work

Verse 10 is no more a divine revelation concerning the state of the dead than any other conclusion of "the Preacher" Ecclesiastes 1:1 is such a revelation. Reasoning from the standpoint of man "under the sun" the natural man can see no difference between a dead man and a dead lion. Ecclesiastes 9:4. A living dog is better than either. No one would quote verse 2 as a divine revelation. These reasonings of man apart from divine revelation are set down by inspiration just as the words of Satan ; Genesis 3:4; Job 2:4,5 are so set down. But that life and consciousness continue between death and resurrection is directly affirmed in Scripture. ; Isaiah 14:9-11; Matthew 22:32; Mark 9:43-48; Luke 16:19-31; John 11:26; 2 Corinthians 5:6-8; Philippians 1:21-23; Revelation 6:9-11.

grave Heb. "Sheol," (See Scofield "Habakkuk 2:5"). fear

Also; Deuteronomy 6:2; 10:12 (See Scofield "Psalms 19:9").

Book Introduction - Song

Read first chapter of Song

Nowhere in Scripture does the unspiritual mind tread upon ground so mysterious and incomprehensible as in this book, while the saintliest men and women of the ages have found it a source of pure and exquisite delight. That the love of the divine Bridegroom should follow all the analogies of the marriage relation seems evil only to minds so ascetic that martial desire itself seems to them unholy.

The interpretation is twofold: Primarily, the book is the expression of pure marital love as ordained of God in creation, and the vindication of that love as against both asceticism and lust--the two profanations of the holiness of marriage. The secondary and larger interpretation is of Christ, the Son and His heavenly bride, the Church (2 Corinthians 11:1-4 refs).

In this sense the book has six divisions:

The bride seen in restful communion with the Bridegroom, 1:1-2:7. A lapse and restoration, 2:3-3:5. Joy of fellowship, 3:6-5:1. Separation of interest--the bride satisfied, the Bridegroom toiling for others, 5:2-5. The bride seeking and witnessing, 5:6-6:3. Unbroken communion, 6:4-8:14.

Verse 6 grave

Hebrew, "Sheol,"

so is

How poor are the similes of the bride as compared with those of the Bridegroom. To Him she is a "lily among thorns; she can only say that He is "as the apple tree among the trees of the wood." our wall

"Our wall." The bride had returned to her own home: the Bridegroom seeks her. dove

There is beautiful order here. First we have what the bride is as seen in Christ, "My dove." In herself most faulty; in Him "blameless and harmless" Philippians 2:15 the very character of the dove. The bride's place of safety, "in the clefts of the rock"--hidden, so to speak, in the wounds of Christ. Thirdly, her privilege. "Stairs" speaks of access. It is not "secret places," as in A.V., but "the secret of the stairs"--the way and privilege of access to His presence ; Ephesians 2:18; Colossians 3:1; Hebrews 10:19-22. Fourthly, the order of approach: she is to come near before she speaks, "Let me see thy countenance," then "Let me hear thy voice." Lastly, now that she is near and has spoken, He speaks a tender word of admonition: "Take us the foxes," etc.

sister

The word "sister" here is of infinitely delicate significance, intimating the very whiteness of purity in the midst of an ardour which is, like the shekinah, aglow but unspeakably holy. Sin has almost deprived us of the capacity even to stand with unshod feet before this burning bush.

sleep

The bride is satisfied with her washed feet while the Bridegroom, His "head filled with dew," and His "locks with the drops of night," is toiling for others. See Luke 6:12; 14:21-23. The state of the bride is not one of sin, but of neglect of service. She is preoccupied with the graces and perfections which she has in Christ through the Spirit ; 1 Corinthians 12:4-11; Galatians 5:22,23. It is mysticism, unbalanced by the activities of the Christian warfare. Her feet are washed, her hands drop with sweet smelling myrrh; but He has gone on, and now she must seek Him (cf. Luke 2:44,45). I sought him

Observe, it is now the Bridegroom Himself who occupies her heart, not His gifts-- myrrh and washed feet John 13:2-9. fitly set Heb. "sitting in fulness;" i.e. fitly placed, and set as a precious stone in the foil of a ring.

we may seek him

So soon as the bride witnesses to the Bridegroom's own personal loveliness, a desire is awakened in the daughters of Jerusalem to seek Him.

grave

Heb. "Sheol," (See Scofield "Habakkuk 2:5") We have

The reference here is obscure.

Book Introduction - Isaiah

Read first chapter of Isaiah

Isaiah is justly accounted the chief of the writing prophets. He has the more comprehensive testimony and is distinctively the prophet of redemption. Nowhere else in the Scriptures written under the law have we so clear a view of grace. The New Testament Church does not appear (Eph 3:3-10), but Messiah in His Person and sufferings, and the blessing of the Gentiles through Him, are in full vision.

Apart from his testimony to his own time, which includes warnings of coming judgments upon the great nations of that day, the predictive messages of Isaiah cover seven great themes:

Israel in exile and divine judgment upon Israel's oppressors. The return from Babylon. The manifestation of Messiah in humiliation (e.g. Chap. 53). The blessing of the Gentiles. The manifestation of Messiah in judgment ("the day of vengeance of our God"). The reign of David's righteous Branch in the kingdom-age. The new heavens and the new earth.

Isaiah is in two chief divisions:

Looking toward the captivities, 1:1-39:8. Key verses, 1:1,2. Looking beyond the captivities, 40:1-66:24. Key verses, 40:1,2.

These chief divisions fall into subdivisions, as indicated in the text.

The events recorded in Isaiah cover a period of 62 years (Ussher). Hear, O heavens

The chapter, down to verse 23, states the case of Jehovah against Judah. Chastening, according to Deut. 28., 29., had been visited upon Israel in the land (vs. 5-8), and now the time of expulsion from the land is near. But just here Jehovah renews the promise of the Palestinian Covenant of future restoration and exaltation Isaiah 1:26,27; 2:1-4. remnant Remnant. See, Isaiah 10:20; Romans 11:5 (See Scofield "Romans 11:5") Bring no more (See Scofield "2 Corinthians 8:1") Is 1:11-17. thy judges

Under the kingdom the ancient method of administering the theocratic government over Israel is to be restored. Cf. Judges 2:18; Matthew 19:28.

that the mountain

A mountain, in Scripture symbolism, means a kingdom Daniel 2:35; Revelation 13:1; 17:9-11. Day of the Lord (Day of Jehovah) vs.

Isaiah 2:10-22; 4:1-6 ; 11:10-13; 13:9-16 ; 24:21-23; 26:20,21; Isaiah 63:1-6; 66:15-24; Jeremiah 25:29-33; 46:10; Ezekiel 30:3; Revelation 19:11-21 \

branch

A name of Christ, used in fourfold way:

(1) "The Branch of Jehovah" (Isaiah 4:2), that is, the "Immanuel" character of Christ Isaiah 7:14 to be fully manifested to restored and converted Israel after His return in divine glory Matthew 25:31. (2) the "Branch of David" Isaiah 11:1; Jeremiah 23:5; 33:15 that is, the Messiah, "of the seed of David according to the flesh" Romans 1:3 revealed in His earthly glory as King of kings, and Lord of lords; (3) Jehovah's "Servant, the Branch" Zechariah 3:8 Messiah's humiliation and obedience unto death according to ; Isaiah 52:13-15; 53:1-12; Philippians 2:5-8. (4) the "man whose name is the Branch" Zechariah 6:12,13 that is His character as Son of man, the "last Adam," the "second Man" 1 Corinthians 15:45-47 reigning, as Priest-King, over the earth in the dominion given to and lost by the first Adam. Matthew is the Gospel of the "Branch of David"; Mark of "Jehovah's Servant, the Branch"; Luke of "the man whose name is the Branch"; John of "the Branch of Jehovah."

hell Heb. "Sheol," (See Scofield "Habakkuk 2:5").

seraphims

Heb. Burners. The word occurs only here. (See Scofield "Ezekiel 1:5"). The Seraphim are, in many respects, in contrast with the Cherubim, though both are expressive of the divine holiness, which demands that the sinner shall have access to divine presence only through a sacrifice which really vindicates the righteousness of God.

(See Scofield "Romans 3:24") See Scofield "Romans 3:25" See Scofield "Romans 3:26" and that the saint shall be cleansed before serving. Genesis 3:22-24 illustrates the first; Isaiah 6:1-8 the second. The Cherubim may be said to have to do with the altar, the Seraphim with the laver. See Scofield "Psalms 51:7" See Scofield "John 13:10". The Seraphim appear to be actual angelic beings. tenth

See "Remnant," (See Scofield "Romans 11:5").

return

(See Scofield "Isaiah 8:18")

tenth

See "Remnant," (See Scofield "Romans 11:5").

return

(See Scofield "Isaiah 8:18") Ephraim

In the prophetic books "Ephraim" and "Israel" are the collective names of the ten tribes who, under Jeroboam, established the northern kingdom, subsequently called Samaria 1 Kings 16:24 and were (B.C. 722) sent into an exile which still continues. 2 Kings 17:1-6.

They are distinguished as "the outcasts of Israel" from "the dispersed of Judah." Isaiah 11:12. "Hidden" in the world Matthew 13:44 they, with Judah, are yet to be restored to Palestine and made one nation again. ; Jeremiah 23:5-8; Ezekiel 37:11-24. Shearjashub

Meaning, a remnant shall return. Isaiah 8:3. Hear ye now

The prophecy is not addressed to the faithless Ahaz, but to the whole "house of David." The objection that such a far-off event as the birth of Christ could be no "sign" to Ahaz, is, therefore, puerile. It was a continuing prophecy addressed to the Davidic family, and accounts at once for the instant assent of Mary. Luke 1:38. Butter and honey

Indicating the plainness and simplicity of the life in which the young Immanuel should be brought up.

confederacy

The reference is to the attempt to terrify Judah by the confederacy between Syria and Samaria. Isaiah 7:1,2. signs

The primary application here is to the two sons of Isaiah, Maher-shalal-hash-baz= "haste ye, haste ye to the spoil," a "sign" of the coming judgment of the captivity of Judah; Shear-jashub= "a remnant shall return," a "sign" of the return of a remnant of Judah at the end of the seventy years, Jeremiah 25:11,12; Daniel 9:2. The larger and final reference is to our Lord Hebrews 2:13,14.

not Omit, not. Isaiah complains that despite the wickedness of the northern kingdom her afflictions are light, her prosperity great. throne of David

The "throne of David" is a phrase as definite, historic, historically, as "throne of the Caesars," and as little admits of "spiritualizing." Luke 1:32,33. See "Kingdom (O.T.). (See Scofield "Zechariah 12:8"). "Davidic Covenant," See Scofield "2 Samuel 7:16", Acts 15:14-16. Jacob (See Scofield "Genesis 32:28"). For all this his anger

See Isaiah 9:17,21; 5:25; 10:4

The context explains. Jehovah's hand is outstretched still because His chastisement is followed by no amendment on the part of Israel.

that when

A permanent method in the divine government of the earth. Israel is always the centre of the divine counsels earthward Deuteronomy 32:8. The Gentile nations are permitted to afflict Israel in chastisement for her national sins, but invariably and inevitably retribution falls upon them. See ; Genesis 15:13,14; Deuteronomy 30:5-7; Isaiah 14:1,2; Joel 3:1-8; Micah 5:7-9; Matthew 25:31-40. that day

"That day": often the equivalent of "the day of the Lord" Isaiah 2:10-22; Revelation 19:11-21. The prophecy here passes from the general to the particular, from historic and fulfilled judgments upon Assyria to the final destruction of all Gentile world-power at the return of the Lord in glory. (See "Armageddon," ; Revelation 16:14; 19:21 "Times of the Gentiles," ; Luke 21:24; Revelation 16:19, "The great tribulation," ; Psalms 2:5; Revelation 7:14, and (See Scofield "Isaiah 13:19")

The Davidic kingdom

The order of events in Isa. 10., 11., is noteworthy. Isa. 10. gives the distress of the Remnant in Palestine in the great tribulation. Psalms 2:5; Revelation 7:14 and the approach and destruction of the Gentile host under the Beast. ; Daniel 7:8; Revelation 19:20. Is. 11. immediately follows with its glorious picture of the kingdom-age. Precisely the same order is found in Re 19., 20. (See "Kingdom," O.T., ; Genesis 1:26-28; Zechariah 12:8 N.T. ; Luke 1:31-33; 1 Corinthians 15:28. Also (See Scofield "Matthew 3:2") See Scofield "Matthew 6:33".

That nothing of this occurred at the first coming of Christ is evident from a comparison of the history of the times of Christ with this and all the other parallel prophecies. So far from regathering dispersed Israel and establishing peace in the earth, His crucifixion was soon followed (A.D. 70) by the destruction of Jerusalem, and the utter scattering of the Palestinian Jews amongst the nations.

shall come forth a rod

This chapter is a prophetic picture of the glory of the future kingdom. This is the kingdom announced by John Baptist as "at hand." It was then rejected, but will be set up when David's Son returns in glory Luke 1:31,32; Acts 15:15,16.

Branch (See Scofield "Isaiah 4:2") fear (See Scofield "Psalms 19:9") for the earth

(See Scofield "Habakkuk 2:14") an ensign

(Day of Jehovah) vs. Isaiah 2:10-22; 4:1-6 ; 11:10-13; 13:9-16 ; 24:21-23; 26:20,21 63:1-6; 66:15-24; Revelation 19:11-21.

trust

(See Scofield "Psalms 2:12")

burden

A "burden," Heb. massa= a heavy, weighty thing, is a message, or oracle concerning Babylon, Assyria, Jerusalem, etc. It is "heavy" because the wrath of God is in it, and grievous for the prophet to declare.

Babylon

The city, Babylon is not in view here, as the immediate context shows. It is important to note the significance of the name when used symbolically. "Babylon" is the Greek form: invariably in the O.T. Hebrew the word is simply Babel, the meaning of which is confusion, and in this sense the word is used symbolically.

(1) In the prophets, when the actual city is not meant, the reference is to the "confusion" into which the whole social order of the world has fallen under Gentile world-domination. (See "Times of the Gentiles," Luke 21:24; Revelation 16:14; Isaiah 13:4 gives the divine view of the welter of warring Gentile powers. The divine order is given in Isa. 11. Israel in her own land, the centre of the divine government of the world and channel of the divine blessing; and the Gentiles blessed in association with Israel. Anything else is, politically, mere "babel." (2) In Revelation 14:8-11; 16:19 the Gentile world-system is in view in connection with Armageddon ; Revelation 16:14; 19:21 while in Re 17. the reference is to apostate Christianity, destroyed by the nations Revelation 17:16 headed up under the Beast ; Daniel 7:8; Revelation 19:20 and false prophet. In Isaiah the political Babylon is in view, literally as to the then existing city, and symbolically as to the times of the Gentiles. In the Revelation both the symbolical- political and symbolical-religious Babylon are in view, for there both are alike under the tyranny of the Beast. Religious Babylon is destroyed by political Babylon Revelation 17:16 political Babylon by the appearing of the Lord Revelation 19:19-21. That Babylon the city is not to be rebuilt is clear from ; Isaiah 13:19-22; Jeremiah 51:24-26,62-64. By political Babylon is meant the Gentile world-system. (See "World," ; John 7:7; Revelation 13:8) It may be added that, in Scripture symbolism, Egypt stands for the world as such; Babylon for the world of corrupt power and corrupted religion; Nineveh for the pride, the haughty glory of the world.

Day of the Lord

(Day of Jehovah) vs.

Isaiah 2:10-22; 4:1-6 ; 11:10-13; 13:9-16 ; 24:21-23; 26:20,21; Isaiah 63:1-6; 66:15-24; Revelation 19:11-21. And Babylon

Verses 12-16 look forward to the apocalyptic judgments (Re 6.-13.). Verses 17-22 have a near and far view. They predict the destruction of the literal Babylon then existing; with the further statement that, once destroyed, Babylon should never be rebuilt (cf) Jeremiah 51:61-64. All of this has been literally fulfilled. But the place of this prediction in a great prophetic strain looks forward to the destruction of both politico-Babylon and ecclesio- Babylon in the time of the Beast shows that the destruction of the actual Babylon typifies the greater destruction yet to come upon the mystical Babylons. Cf. (See Scofield "Isaiah 13:1").

Babylon See note 2; (See Scofield "Isaiah 13:1").

hell

Heb. "Sheol," Also; 15 (See Scofield "Habakkuk 2:5") grave Heb. "Sheol,"

(See Scofield "Habakkuk 2:5") son of the morning

Verses 12-14 evidently refer to Satan, who, as prince of this world-system (see "World," John 7:7 (See Scofield "Revelation 13:8") is the real unseen ruler of the successive world- powers. Tyre, Babylon, Medo-Persia, Greece, Rome, etc. (see Ezekiel 28:12-14 Lucifer, "day-star," can be none other that Satan. This tremendous passage marks the beginning of sin in the universe. When Lucifer said, "I will," sin began. See Scofield "Revelation 20:10".

See other instances of addressing Satan through another, Genesis 3:15; Matthew 16:22,23. hell

Heb. "Sheol," Also; Is 14:9 (See Scofield "Habakkuk 2:5"). Babylon

See note 2; (See Scofield "Isaiah 13:1"). whole earth

This universality is significant and marks the whole passage as referring, not merely to a near judgment upon Assyria, but in a yet larger sense to the final crash of the present world-system at the end of the age. (See "Times of the Gentiles," Luke 21:24; Revelation 16:14; Daniel 2:44,45 "Armageddon," ; Revelation 16:14; 19:17. No other such universal catastrophe on the nations is known to Scripture. burden

See note 1; (See Scofield "Isaiah 13:1"). come forth

The descendants of Ahaz. trust

(See Scofield "Psalms 2:12")

Moab

This "burden" had a precursive fulfilment in Sennacherib's invasion, B.C. 704, three years after the prediction Isaiah 16:14 but the words have a breadth of meaning which includes also the final world-battle. ((See Scofield "Revelation 19:17") , Isaiah 16:1-5 which is a continuation of this "burden," shows the "tabernacle of David" set up, the next event in order after the destruction of the Beast and his armies. Cf. the order in ; Isaiah 10:28-34; 11:1-10 ; Acts 15:14-17; Revelation 19:17-21; 20:1-4.

burden See note 1; (See Scofield "Isaiah 13:1").

Sela

Or, Petra: Heb. a rock. tabernacle of David

(See Scofield "Acts 15:16")

burden of Damascus

As in the burden of Moab, there was doubtless a near fulfilment in Sennacherib's approaching invasion, but Is 17:12-14 as evidently look forward to the final invasion and battle. ("Armageddon," Revelation 16:14 (See Scofield "Revelation 19:17") ) Cf. Isaiah 10:26-34.

That sendeth ambassadors

The local reference is evidently to an embassy from Egypt, resulting in the alliance denounced in Is. 30., 31., Jeremiah 37:7-11.

burden

(See Scofield "Isaiah 13:1")

burden

(See Scofield "Isaiah 13:1") burden

(See Scofield "Isaiah 13:1") burden

(See Scofield "Isaiah 13:1")

burden

See note 1, (See Scofield "Isaiah 13:1"). Shebna

Is 22:15-19. A foreigner and court favourite displaced as treasurer by Eliakim. ; Isaiah 36:3; 37:2. open

Here the prophecy looks forward to Christ. Revelation 3:7.

burden See note 1;

(See Scofield "Isaiah 13:1").

maketh

(See Scofield "Genesis 1:2") See Scofield "Is 4:23" in that day

(Day of Jehovah) Isaiah 2:10-22; 4:1-6 ; 11:10-13; 13:9-16 ; 24:21-23; 26:20,21 63:1-6; 66:15-24. Revelation 19:11-21.

trusteth

(See Scofield "Psalms 2:12") thy dead men

Eliminate the supplied words, men, and, together with. "Body" is in the plural, "bodies." Isaiah 26:19-21 with chapter 27., constitute Jehovah's answer to the plaint of Israel, Isaiah 26:11-18. Verse 19 should read: "Thy dead shall live: my dead bodies shall rise" (i.e. the dead bodies of Jehovah's people). The restoration and re-establishment of Israel as a nation is also spoken of as a resurrection Ezekiel 37:1-11 and many hold that no more than this is meant in Isaiah 26:19. But since the first resurrection is unto participation in the kingdom Revelation 20:4-6 it seems the better view that both meanings are here.

Ephraim

(See Scofield "Isaiah 7:2") hell

Heb. "Sheol," (See Scofield "Habakkuk 2:5") hell

Heb. "Sheol," (See Scofield "Habakkuk 2:5").

Ariel "Lion of God" = Jerusalem. And I will camp

Here, as often in prophecy, and especially in Isaiah, the near and far horizons blend. The near view is of Sennacherib's invasion and the destruction of the Assyrian host by the angel of the Lord (Isa. 36., 37.); the far view is that of the final gathering of the Gentile hosts against Jerusalem at the end of the great tribulation Psalms 2:5; Revelation 7:14 when a still greater deliverance will be wrought. (See "Times of the Gentiles," ; Luke 21:24; Revelation 16:14. The same remark applies also to Isaiah 28:14-18 where there is a near reference to the Egyptian alliance ("we have made a covenant," etc.), while the reference to the stone Isaiah 29:16 carries the meaning forward to the end-time, and the covenant of unbelieving Israel with the Beast. Daniel 9:27. redeemed

(See Scofield "Isaiah 59:20") See Scofield "Exodus 14:30".

trust(See Scofield "Psalms 2:12"). burden

(See Scofield "Isaiah 13:1") trust

(See Scofield "Psalms 2:12") Behold

The imagery of Isaiah 30:27,28 is cumulative. Judah is making an alliance with Egypt when she might be in league with Him whose judgment upon the world-powers will be like a terrible thunder-tempest (v.27), turning streams into torrents neck-deep (v. 28, f.c.); who will sift the nations in their own sieve of vanity (or "destruction"), and put His bridle into the jaws of the peoples. Tophet

See Jeremiah 7:31; 19:6; 2 Kings 23:10

Historically a place in the valley of Hinnom where human sacrifices were offered. The word means "place of fire." The symbolic reference is to the lake of fire and the doom of the Beast. Revelation 19:20.

trust

(See Scofield "Psalms 2:12")

king

(See Scofield "Isaiah 29:3").

In chapters 32.-35. the same blended meanings of near and far fulfilments are found. The near view is still of Sennacherib's invasion, the far view of the day of the Lord. Isaiah 2:10-22; Revelation 19:11-21 and the kingdom blessing to follow.

fear

(See Scofield "Psalms 19:9")

Idumea

See; Isaiah 34:1-8, (See Scofield "Genesis 36:1")

redeemed

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20").

trust

(See Scofield "Psalms 2:12")

trustest

(See Scofield "Psalms 2:12") angel

(See Scofield "Hebrews 1:4")

grave

Heb. "Sheol," (See Scofield "Habakkuk 2:5") grave Heb. "Sheol," (See Scofield "Habakkuk 2:5")

death (See Scofield "Ecclesiastes 9:10")

Comfort

The first two verses of Isa. 40. give the key-note of the second part of the prophecy of Isaiah. The great theme of this section is Jesus Christ in His sufferings, and the glory that shall follow in the Davidic kingdom. (See "Christ in O.T.," sufferings,) Genesis 4:4; Hebrews 10:18 glory, ; 2 Samuel 7:8-15; Zechariah 12:8 Since Israel is to be regathered, converted, and made the centre of the new social order when the kingdom is set up, this part of Isaiah appropriately contains glowing prophecies concerning these events. The full view of the redemptive sufferings of Christ (e.g. Isa. 53) leads to the evangelic strain so prominent in this part of Isaiah. (e.g. Isa 44:22-23, 55:1-3).

The change in style, about which so much has been said, is no more remarkable than the change of theme. A prophet who was also a patriot would not write of the sins and coming captivity of his people in the same exultant and joyous style which he would use to describe their redemption, blessing, and power. In John 12:37-44 quotations from Isa. 53. and 6. are both ascribed to Isaiah. circle

A remarkable reference to the sphericity of the earth. See, also, Isaiah 42:5; 44:24; 51:13; Job 9:8; Psalms 104:2; Jeremiah 10:12.

the righteous man from the east

The reference here seems to be to Cyrus, whose victories and rapid growth in power are here ascribed to the providence of God. Isaiah 41:5-7 describe the effect upon the nations of the rise of the Persian power. They heartened each other, and made (Is 41:7) new idols. At verse 8 the prophet addresses Israel. Since it was their God who raised up Cyrus, they should expect good, not evil, from him (Isaiah 41:8-20). Isaiah 41:21-24 form a contemptuous challenge to the idols in whom the nations are trusting. servant

Three servants of Jehovah are mentioned in Isaiah:

(1) David Isaiah 37:35 (2) Israel the nation Isaiah 41:8-16; 43:1-10 ; 44:1-8,21; 45:4; 48:20 (3) Messiah Isaiah 42:1-12, Is 49., entire chapter, but note especially Isaiah 49:5-7, where the Servant Christ restores the servant nation; Isaiah 50:4-6; 52:13-15 53:1-12. Israel the nation was a faithless servant, but restored and converted will yet thresh mountains. Against the Servant Christ no charge of unfaithfulness or failure is brought. (See Scofield "Isaiah 42:1").

redeemed

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20").

servant

There is a twofold account of the Coming Servant:

(1) he is represented as weak, despised, rejected, slain: (2) and also as a mighty conqueror, taking vengeance on the nations and restoring Israel (e.g. Isaiah 40:10; 63:1-4). The former class of passages relate to the first advent, and are fulfilled; the latter to the second advent, and are unfulfilled.

for a light of the Gentiles

The prophets connect the Gentiles with Christ in a threefold way"

(1) as the Light He brings salvation to the Gentiles Luke 2:32; Acts 13:47,48 (2) as the "Root of Jesse" He is to reign over the Gentiles in His kingdom. Isaiah 11:10; Romans 15:12. He saves the Gentiles, which is the distinctive feature of this present age. ; Romans 11:17-24; Ephesians 2:11,12 He reigns over the Gentiles in the kingdom-age, to follow this. See "Kingdom (O.T.)," ; Genesis 1:26-28; Zechariah 12:8. (3) Believing Gentiles in the present age, together with believing Jews, constitute "the church which is His body." (See Scofield "Ephesians 3:6")

former things

i.e. Isaiah's prediction of Sennacherib's invasion and its results, Isa. 10 and 37. See also, Isaiah 41:21-23; 43:8-1244:7; 48:3,5,16. This appeal of the prophet to the fulfilment of his former predictions strongly confirms the unity of the book.

redeemed

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20").

Jesurun

i.e. upright. Symbolical name of Israel. Deuteronomy 32:15; 33:5,26 redeemed

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20"). redeemed

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20"). redeemed

Heb. goel, Redemp. (Kinsman type). (See Scofield "Isaiah 59:20") Cyrus

Cf. 1 Kings 13:2 where Josiah was mentioned by name three hundred years before his birth.

anointed

The only instance where the word is applied to a Gentile. Nebuchadnezzar is called the "servant" of Jehovah Jeremiah 25:9; 27:6; 43:10 This, with the designation "My shepherd" Isaiah 44:28 also a Messianic title, marks Cyrus as that startling exception, a Gentile type of Christ. The points are:

(1) both are irresistible conquerors of Israel's enemies. Isaiah 45:1; Revelation 19:19-21 (2) both are restorers of the holy city Isaiah 44:28; Zechariah 14:1-11 (3) through both is the name of the one true God glorified Isaiah 45:6; 1 Corinthians 15:28.

create evil

Heb. "ra" translated "sorrow," "wretchedness," "adversity," "afflictions," "calamities," but never translated sin. God created evil only in the sense that He made sorrow, wretchedness, etc., to be the sure fruits of sin.

redeemed

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20"). trusted

(See Scofield "Psalms 2:12")

redeemer

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20"). redeemed

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20")

Gentiles

(See Scofield "Isaiah 42:6") the redeemer

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20") Verse Heading: Israel to preserved and restored

The Lord Jesus and the believing remnant of Israel are here joined. What is said is true of both. Sinim

The word is supposed to refer to a people of the far East, perhaps the Chinese. redeemer

Heb. goel, Redemp. (Kinsman type). (See Scofield "Isaiah 59:20").

redeemer

Heb. goel, Redemp. (Kinsman type). (See Scofield "Isaiah 59:20"). redeem

(See Scofield "Isaiah 59:20") See Scofield "Exodus 14:30". feareth

(See Scofield "Psalms 19:9").

Art thou not

The ref. is to Egypt Isaiah 30:7 at the Exodus: ransomed

Heb. "goel,: Redemp. (Kinsman type). (See Scofield "Isaiah 59:20")

redeemed

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20"). For ye shall

Contra. Exodus 12:33,39. so marred

The literal rendering is terrible: "So marred from the form of man was His aspect that His appearance was not that of a son of man"--i.e. not human--the effect of the brutalities described in Matthew 26:67,68; 27:27-30.

travail

(See Scofield "Micah 5:1"). husband

Wife (of Jehovah). Jeremiah 31:32; Isaiah 54:5; Hosea 2:1-23

hell

Heb. "Sheol," (See Scofield "Habakkuk 2:5") trust

(See Scofield "Psalms 2:12").

trust

(See Scofield "Psalms 2:12"). fear

(See Scofield "Psalms 19:9"). Redeemer

Redemption: Kinsman type, summary. The goel, or Kinsman-Redeemer, is a beautiful type of Christ.

(1) The kinsman redemption was of persons, and an inheritance Leviticus 25:48; 25:25; Galatians 4:5; Ephesians 1:7,11,14 (2) The Redeemer must be a kinsman Leviticus 25:48,49; Ruth 3:12,13; Galatians 4:4; Hebrews 2:14,15. (3) The Redeemer must be able to redeem Ruth 4:4-6; Jeremiah 50:34; John 10:11,18 (4) Redemption is effected by the goel paying the just demand in full Leviticus 25:27; 1 Peter 1:18,19; Galatians 3:13. (See Scofield "Exodus 14:30") See Scofield "Romans 3:24"

come to Zion

The time when the "Redeemer shall come to Zion" is fixed, relatively, by Romans 11:23-29 as following the completion of the Gentile Church. That is also the order of the great dispensational passage, Acts 15:14-17.

In both, the return of the Lord to Zion follows the outcalling of the Church.

light

(See Scofield "Isaiah 42:6") redeemer

Heb. goel, Redemp. (Kinsman type). (See Scofield "Isaiah 59:20")

acceptable year of the Lord

Observe that Jesus suspended the reading of this passage in the synagogue at Nazareth Luke 4:16-21 at the comma in the middle of Isaiah 61:2. The first advent, therefore, opened the day of grace, "the acceptable year of Jehovah," but does not fulfil the day of vengeance. That will be taken up when Messiah returns 2 Thessalonians 1:7-10 Cf. ; Isaiah 34:8; 35:4-10. The last verse, taken with the 4th, gives the historic connection: the vengeance precedes the regathering of Israel, and synchronizes with the day of the Lord. ; Isaiah 2:10-22; Revelation 19:11-21; Isaiah 63:1-6.

Hephzibah

i.e. My delight is in her. redeemed

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20")

redeemed

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20") tread them

(See Scofield "Genesis 36:1") Also Armageddon (battle of). Is 60:1-6; 66:15,16; Revelation 16:14; 19:11-21 See Scofield "Revelation 19:17" See Scofield "Revelation 19:19" Day of the Lord (Day of Jehovah) Isaiah 2:10-22; 4:1-6 ; 11:10-13; 13:9-16 ; 24:21-23; 26:20,21; Isaiah 63:1-6; Isaiah 66:15-24; Revelation 19:11-21 angel (See Scofield "Hebrews 1:4")

redeemed Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20"). holy Spirit Holy Spirit. Ezekiel 2:2; Genesis 1:2; Malachi 2:15 our Father

Cf. Isaiah 1:2; 64:8. Israel, collectively, the national Israel, recognizes God as the national Father (cf) Exodus 4:22,23, Doubtless the believing Israelite was born anew (cf) ; John 3:3,5; Luke 13:28 but the O.T. Scriptures show no trace of the consciousness of personal sonship. The explanation is given in Galatians 4:1-7.

The Israelite, though a child, "differed nothing from a servant." The Spirit, as the "Spirit of His Son," could not be given to impart the consciousness of sonship until redemption had been accomplished. Galatians 4:4-6 See "Adoption" ; Romans 8:15; Ephesians 1:5. (See Scofield "Ephesians 1:5").

redeemer Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20") fear

(See Scofield "Psalms 19:9").

our father

Here the reference is to relationship through creation, rather than through faith, as in Acts 17:28,29. (See Scofield "Acts 17:29").

behold

Verse 17 looks beyond the kingdom-age to the new heavens and the new earth (see refs. at "create"), but verses 18-25 describe the kingdom-age itself. Longevity is restored, but death, the "last enemy" 1 Corinthians 15:26 is not destroyed till after Satan's rebellion at the end of the thousand years. Revelation 20:7-14.

travailed

Isaiah 66:7,8. (See Scofield "Micah 5:1") Marg

render his anger (Day of Jehovah)

Isaiah 2:10-22; 4:1-6 ; 11:10-13; 13:9-16 ; 24:21-23; 26:20,21; Isaiah 63:1-6; 66:15-24; Revelation 19:11-21

Book Introduction - Jeremiah

Read first chapter of Jeremiah

Jeremiah began his ministry in the 13th year of Josiah, about 60 years after Isaiah's death. Zephaniah and Habakkuk were contemporaries of his earlier ministry. Daniel of his later. After the death of Josiah, the kingdom of Judah hastened to its end in the Babylonian captivity. Jeremiah remained in the land ministering to the poor Remnant (2 Kings 24:14) until they went into Egypt, whither he followed them, and where he died, early in the 70 year's captivity. Jeremiah, prophesying before and during the exile of Judah, connects the pre-exile prophets with Ezekiel and Daniel, prophets of the exile.

Jeremiah's vision includes: the Babylonian captivity; the return after 70 years; the world- wide dispersion; the final regathering; the kingdom-age; the day of judgment on the Gentile powers, and the Remnant.

Jeremiah is in six chief divisions:

From the prophet's call to his message to the first captives. 1:1-29:32. Prophecies and events not chronological, 30:1-36:2. From the accession to the captivity of Zedekiah, 37:1-39,18. Jeremiah's prophecies in the land after the final captivity of Judah, 40:1-42:22. The prophet in Egypt, 43:1-44:30. Miscellaneous prophecies45:1-52:34.

The events recorded in Jeremiah cover a period of 41 years (Ussher). fifth month

i.e. August. rod

(See Scofield "Numbers 17:8")

word of the Lord

The general character of the first message from Jehovah to Judah by Jeremiah is threefold:

(1) He reminds Israel of the days of blessing and deliverance, e.g. Jeremiah 2:1-7. (2) He reproaches them with forsaking Him, e.g. Jeremiah 2:13. (3) He accuses them of choosing other, and impotent, gods, e.g. Jeremiah 2:10-12,26-28.

All these messages are to be thought of as inspired sermons, spoken to the people and subsequently written. Cf. Jeremiah 36:1-32.

The Lord said

The general character of the second message to Judah is:

(1) of reproach that the example of Jehovah's chastening of the northern kingdom 2 Kings 17:1-18 had produced no effect upon Judah, e.g. Jeremiah 3:6-10. (2) of warning of a like chastisement impending over Judah, e.g. Jeremiah 3:15-17. (3) of touching appeals to return to Jehovah, e.g. Jeremiah 3:12-14. (4) of promises of final national restoration and blessing, e.g. Jeremiah 3:16-18.

Israel

"Israel" and "Ephraim": names by which the northern kingdom (the ten tribes) is usually called in the prophets. When by "Israel" the whole nation is meant, it will appear from the context.

without form and void

Cf. Genesis 1:2. "Without form and void" describes the condition of the earth as the result of judgment ; Jeremiah 4:24-26; Isaiah 24:1 which overthrew the primal order of Genesis 1:1. SCOFIELD'S "GAP" THEORY!

For Another Point of View: See Topic 401495 (Gap Theory) For Another Point of View: See Topic 8756

repent(See Scofield "Zechariah 8:14").

trustedst (See Scofield "Psalms 2:12") fear

(See Scofield "Psalms 19:9").

The word that came

The general character of the message in the temple gate is, like the first and second messages, one of rebuke, warning, and exhortation, but this message is addressed more to such in Judah as still maintaining outwardly the worship of Jehovah; it is a message to religious Judah, e.g. Jeremiah 7:2,9,10; 9:10,11. trust

(See Scofield "Psalms 2:12"). nor commanded

Cf. (See Scofield "Exodus 20:4") , note 2, the threefold giving of the law. The command concerning burnt-offerings and sacrifices was not given to the people till they had broken the decalogue, the law of obedience. carcases See Jeremiah 19:11; 2 Kings 23:10; Ezekiel 6:5. Fulfilled in part in all the destructions of Jerusalem, but with a final look toward Revelation 19:17-21.

repented

(See Scofield "Zechariah 8:14").

trust

(See Scofield "Psalms 2:12").

fear(See Scofield "Psalms 19:9").

The word

This, like the other messages, is made up of rebuke, exhortation, and warning, but in this instance these are based upon the violation of the Palestinian Covenant Deuteronomy 28:1-30:9. (See Scofield "Deuteronomy 30:3"). The Assyrian and Babylonian captivities of Israel and of Judah were the execution of the warning, Deuteronomy 28:63-68. holy flesh

See Haggai 2:12 i.e. to what purpose the "holy flesh" of sacrifices? Its efficacy is "passed from thee" who rejoicest in evil. Cf. Isaiah 1:13-15.

swelling of Jordan

i.e. under such a test as in Jeremiah 49:19; 50:44; Joshua 3:15; 1 Chronicles 12:15

trusted

(See Scofield "Psalms 2:12").

dearth

The significance of a drought at this time was very great. It was one of the signs predicted in the Palestinian Covenant Deuteronomy 28:23,24 and already fulfilled in part in the reign of Ahab. 1 Kings 17:1, etc. As that sign had been followed, even though after a long interval, by the Assyrian captivity of the northern kingdom, it should have been received by Judah as a most solemn warning.

repenting

(See Scofield "Zechariah 8:14") the Lord said

The Remnant, of whom Jeremiah was the representative, are carefully distinguished from the unbelieving mass of the people. The coming captivity, which they must share, for they too have sinned Jeremiah 15:13 though Jehovah's judgment upon the nation, will be but a purifying chastisement to them, and they receive a special promise Jeremiah 15:11. Verses Jeremiah 15:15-18 give the answer of the Remnant to verses Jeremiah 15:11-14. Two things characterize the believing Remnant always-loyal to the word of God, and separation from those who mock at that word Jeremiah 15:16,17 Cf. Revelation 3:8-10. thee Marg

redeem

thee Remnant.

Jeremiah 15:11-21; Jeremiah 23:3-8; 31:7,14; Isaiah 1:9; Ezekiel 6:8; 8:11-14; 9:4; Ezekiel 11:16-21; Joel 2:32; Amos 5:15; Micah 2:12; 4:1; 5:3; 7:18; Zephaniah 2:7; 3:13; Haggai 1:14; Zechariah 8:6; Malachi 3:16-18; Romans 11:5. (See Scofield "Romans 11:5").

redeem(See Scofield "Isaiah 59:20") See Scofield "Exodus 14:30".

saying

The sign of the unmarried prophet is interpreted by the context. The whole social life of Judah was about to be disrupted and cease from the land. But note the promises of verses Jeremiah 16:14-16; 17:7,8. The Lord

Or, JEHOVAH. Psalms 83:18.

The Lord

Or, JEHOVAH. Psalms 83:18. trusteth

Psalms 2:12 (See Scofield "Psalms 2:12").

The word

Israel (the whole nation) a vessel marred in the Potter's hand, is the key to this prophetic strain. But Jehovah will make "it again another vessel" Jeremiah 18:4. repent

(See Scofield "Zechariah 8:14").

Magormissabib

i.e. Terror on every side. repented

(See Scofield "Zechariah 8:14").

Coniah

Contracted from Jeconiah, 1 Chronicles 3:16.

restoration

This final restoration is shown to be accomplished after a period of unexampled tribulation Jeremiah 30:3-10 and in connection with the manifestation of David's righteous Branch Jeremiah 23:5 who is also Jehovah-tsidkenu Jeremiah 23:6. The restoration here foretold is not to be confounded with the return of a feeble remnant of Judah under Ezra, Nehemiah, and Zerubbabel at the end of the 70 years Jeremiah 29:10. At His first advent Christ, David's righteous Branch Luke 1:31-33 did not "execute justice and judgment in the earth," but was crowned with thorns and crucified. Neither was Israel the nation restored, nor did the Jewish people say, "The Lord our righteousness." Cf. Romans 10:3. The prophecy is yet to be fulfilled. Acts 15:14-17. remnant

(See Scofield "Jeremiah 15:21"). Branch

(See Scofield "Isaiah 4:2").

seventy years

Cf. Leviticus 26:33-35; 2 Chronicles 36:21; Daniel 9:2 The 70 years may be reckoned to begin with the first deportation of Judah to Babylon. 2 Kings 24:10-15. B.C. 604 according to the Assyrian Eponym Canon, or B.C. 606 according to Ussher; or from the final deportation ; 2 Kings 25:1-30; 2 Chronicles 36:17-20; Jeremiah 39:8-10. B.C. 586 (Assyr. Ep. Canon), or B.C. 588 (Ussher). In the first case the 70 years extend to the decree of Cyrus for the return Ezra 1:1-3 B.C. (Assyr. Ep. Canon), or B.C. 536 (Ussher). In the second case the 70 years terminate B.C. 516 (Assyr.Ep. Canon) with the completion of the temple. The latter is more probable reckoning in the light of Daniel 9:25. Uz

(See Scofield "Job 1:1"). Sheshach

A name for Babylon. Jeremiah 51:41. all the inhabitants

The scope of this great prophecy cannot be limited to the invasion of Nebuchadnezzar. If Jehovah does not spare His own city, should the Gentile nations imagine that there is no judgment for them? The prophecy leaps to the very end of this age. (See "Day of the Lord," Isaiah 2:10-22; Revelation 19:11-21 "Armageddon," ; Revelation 16:14; 19:11-21.

I will call(See Scofield "Isaiah 2:12").

repent

(See Scofield "Zechariah 8:14"). this man

(See Scofield "Jeremiah 38:4"). repent

(See Scofield "Zechariah 8:14"). fear(See Scofield "Psalms 19:9").

repented(See Scofield "Zechariah 8:14").

fifth month

i.e. August. trust

(See Scofield "Psalms 2:12"). seventh month

i.e. October.

carried away captives

Cf. 2 Kings 24:10-16. The complete captivity of Judah came eleven years later. 2 Kings 25:1-7.

The word

The writings of Jeremiah in chapters 30 to 36, cannot with certainty be arranged in consecutive order. Certain dates are mentioned (e.g. Jeremiah 32:1; 33:1; 34:1,8; 35:1 but retrospectively. The narrative, so far as Jeremiah gives a narrative, is resumed at Jeremiah 37:1. These chapters constitute a kind of summary of prophecy concerning Israel as a nation, looking on especially to the last days, the day of the Lord, and the kingdom-age to follow. If the marginal references are carefully followed the order will become clear. But these prophecies are interspersed with much historical matter concerning Jeremiah and his time. Write

Three "writings" by Jeremiah are to be distinguished:

(1) This is impersonal--a general prophecy, and probably the earliest. Jeremiah 30:1-31:40. (2) The prophecy destroyed by Jehoiakim. Jeremiah 1:1-36:23. (3) The destroyed writing re-written doubtless the writing preserved to us. Jeremiah 36:27.

travail

(See Scofield "Micah 5:1").

remnant

(See Scofield "Jeremiah 15:21"). redeemed(See Scofield "Isaiah 59:20"). See Scofield "Exodus 14:30".

ransomed

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20"). repented

(See Scofield "Zechariah 8:14").

bought

(1) A sign of Jeremiah's faith in his own predictions of the restoration of Judah Jeremiah 32:15 for the field was then occupied by the Babylonian army; and (2) a sign to Judah of that coming restoration.

mounts

Or, engines of shot. fear

(See Scofield "Psalms 19:9").

while he

(See Scofield "Jeremiah 37:11"). In those days

See "Davidic Covenant" (See Scofield "2 Samuel 7:16"). "Kingdom (O.T.)" Genesis 1:26. See Scofield "Zechariah 12:8". "Kingdom (N.T.)" ; Luke 1:31-33; 1 Corinthians 15:28.

Branch

(See Scofield "Isaiah 4:2").

ninth month

i.e. December. ninth month

i.e. December.

And it came to pass

Five phases of Jeremiah's prison experiences are recorded:

(1) He is arrested in the gate and committed to a dungeon on the false charge of treason Jeremiah 37:11-15. (2) he is released from the dungeon, but restrained to the court of the prison; (3) he is imprisoned in the miry dungeon and kept in prison court Jeremiah 38:1-6. (4) he is again released from the dungeon and kept in the prison court Jeremiah 38:13-28 until the capture of the city; (5) carried in chains from the city by Nebuzar-adan, captain of the guard, he is finally released at Ramah. Jeremiah 40:1-4.

let this man

See Jeremiah 26:11.

The fundamental reason why the prophetic warnings of the Old and New Testaments are unwelcome to an unreasoning optimism. then took they

(See Scofield "Jeremiah 37:11").

tenth month

i.e. January. fourth month

i.e. July. Babylon

Here began the "times of the Gentiles," the mark of which is that Jerusalem is "trodden down of the Gentiles," i.e. under Gentile overlordship. This has been true from the time of Nebuchadnezzar to this day. See "Times of the Gentiles" (See Scofield "Luke 21:24"). See Scofield "Revelation 16:19". trust

(See Scofield "Psalms 2:12").

seventh month

i.e. October.

repent

(See Scofield "Zechariah 8:14").

Tahpanhes

See, Jeremiah 2:16; 44:1. Called "Hanes," Isaiah 30:4. \

feared

(See Scofield "Psalms 19:9"). queen of heaven

See Jeremiah 44:18,19. (See Scofield "Judges 2:13").

Gentiles

A near and a far fulfilment of these prophecies against Gentile powers are to be distinguished. In Chapter 46, the near vision is of a Babylonian invasion of Egypt, but verses Jeremiah 46:27,28 look forward to the judgment of the nations. (See Scofield "Matthew 25:32") , after Armageddon Revelation 16:14, See Scofield "Revelation 19:17" and the deliverance of Israel ("Israel," Genesis 12:2,3 See Scofield "Romans 11:26"). Jeremiah 50:4-7 also looks forward to the last days. day of the Lord

See Day (of Jehovah) note, (See Scofield "Isaiah 2:12"). trust

(See Scofield "Psalms 2:12").

trusted

(See Scofield "Psalms 2:12").

trust

(See Scofield "Psalms 2:12"). Edom

See Jeremiah 49:14-22 (See Scofield "Genesis 36:1").

redeemer

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20").

O destroying mountain

See note 2 on Babylon, Isaiah 13:1; Zechariah 4:7, (See Scofield "Isaiah 13:1").

tenth month

i.e. January. fourth month

i.e. July. fifth month

i.e. August. twelfth month

i.e. March.

Book Introduction - Lamentations

Read first chapter of Lamentations

The touching significance of this book lies in the fact that it is the disclosure of the love and sorrow of Jehovah for the very people who He is chastening--a sorrow wrought by the Spirit in the heart of Jeremiah (Jeremiah 13:17; Matthew 23:36,38; Romans 9:1-5).

The chapters indicate the analysis, viz., five lamentations.

The literary form of Lamentations is necessarily obscured in the translation. It is an acrostic dirge, the line arranged in couplets or triplet, each of which begins with a letter of the Hebrew alphabet. In the third Lament, which consists of sixty-six stanzas instead of twenty-two, each line of each triplet begins with the same letter, so that the entire sixty six verses are required to give the twenty-two letters of the alphabet. Thus verses 1-3 or our version form but three lines of the original, each line beginning with A, etc. redeemed

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20").

Book Introduction - Ezekiel

Read first chapter of Ezekiel

Ezekiel was carried away to Babylon between the first and final deportation of Judah (2 Kings 24:11-16). Like Daniel and the Apostle John, he prophesied out of the land, and his prophecy, like theirs, follows the method of symbol and vision. Unlike the pre-exilic prophets, whose ministry was primarily to either Judah or the ten-tribe kingdom, Ezekiel is the voice of Jehovah to "the whole house of Israel."

Speaking broadly, the purpose of his ministry is to keep before the generation born in exile the national sins which had brought Israel so low (e.g. Ezekiel 14:23); to sustain the faith of the exiles by predictions of national restoration, of the execution of justice upon their oppressors, and of national glory under the Davidic monarchy.

Ezekiel is in seven great prophetic strains indicated by the expression, "The hand of the Lord was upon me." (Ezekiel 1:3; 3:14,22; 8:1; 33:22; 37:1; Ezekiel 40:1).

The minor divisions are indicated in the text.

The events recorded in Ezekiel cover a period of 21 years (Ussher). living creatures

The "living creatures" are identical with the Cherubim. The subject is somewhat obscure, but from the position of the Cherubim at the gate of Eden, upon the cover of the ark of the covenant, and in Rev. 4., it is clearly gathered that they have to do with vindication of the holiness of God as against the presumptuous pride of sinful man who, despite his sin, would "put forth his hand, and take also of the tree of life" Genesis 3:22-24. Upon the ark of the covenant, of one substance with the mercy-seat, they saw the sprinkled blood which, in type, spake of the perfect maintenance of the divine righteousness by the sacrifice of Christ Exodus 25:17-20. (See Scofield "Romans 3:24"). See Scofield "Romans 3:25". See Scofield "Romans 3:26". The living creatures (or Cherubim) appear to be actual beings of the angelic order. Cf. See Scofield "Isaiah 6:2". The Cherubim or living creatures are not identical with the Seraphim. Isaiah 6:2-7. They appear to have to do with the holiness of God as outraged by sin; the Seraphim with uncleanness in the people of God. The passage in Ezekiel is highly figurative, but the effect was the revelation to the prophet of the Shekinah glory of the Lord. Such revelations are connected invariably with new blessing and service. Cf. ; Exodus 3:2-10; Isaiah 6:1-10; Daniel 10:5-14; Revelation 1:12-19.

Son of man

"Son of man," used by our Lord of Himself seventy-nine times, is used by Jehovah ninety one times when addressing Ezekiel.

(1) In the case of our Lord the meaning is clear: it is His racial name as the representative Man in the sense of 1 Corinthians 15:45-47. The same thought, implying transcendence of mere Judaism, is involved in the phrase when applied to Ezekiel. Israel had forgotten her mission. (See Scofield "Genesis 11:10") Ezekiel 5:5-8. Now, in her captivity, Jehovah will not forsake His people, but He will remind them that they are but a small part of the race for whom He also cares. Hence the emphasis upon the word "man." The Cherubim "had the likeness of a man" Ezekiel 1:5 and when the prophet beheld the throne of God, he saw "the likeness as the appearance of a man above upon it" Ezekiel 1:26. See Scofield "Matthew 8:20" Revelation 1:12,13. (2) As used of Ezekiel, the expression indicates, not what the prophet is in himself, but what he is to God; a son of man (a) chosen, (b) endued with the Spirit, and (c) sent of God.

All this is true also of Christ who was, furthermore, the representative man--the head of regenerate humanity.

eat it

Cf. Ezekiel 2:10; Revelation 10:9. Whatever its message, the word of God is sweet to faith because it is the word of God.

take

The symbolic actions during the prophet's dumbness were testimonies to the past wickedness and chastisement of the house of Israel (the whole nation), and prophetic of a coming siege. They therefore intermediate between the siege of 2 Kings 24:10-16 at which time Ezekiel was carried to Babylon, and the siege of 2 Kings 25:1-11 eleven years later.

remnant

(See Scofield "Jeremiah 15:21").

sixth month

i.e. September. visions

Visions, that is, of former profanations of the temple, and of the wickedness because of which Israel was then in Babylon, show the prophet that he might justify to the new generation born in Assyria and Babylonia during the captivity, the righteousness of God in the present national chastening. The visions are retrospective; Israel had done these things, hence the captivities. This strain continues to Ezekiel 33:20. It is the divine view of the national sinfulness and apostasy, revealed to Ezekiel in a series of visions so vivid that though the prophet was by the river Chebar, ; Ezekiel 1:1,3; 3:23; 10:15,20,22; 43:3 It was as if he were transported back to Jerusalem, and to the time when these things were occurring. These visions of the sinfulness of Israel are interspersed with promises of restoration and blessing which are yet to be fulfilled. See "Israel" ; Genesis 12:2,3; Romans 11:26. Also "Kingdom, (O.T.)" ; Genesis 1:26-28; Zechariah 12:8. Son of man

The combined purport of the four visions of profanation in chapter 8., is idolatry set up in the entire temple, even in the holy of holies Ezekiel 8:10,11 women given over to phallic cults Ezekiel 8:14 and nature-worship Exodus 8:16. Tammuz

i.e. the Greek Adonis.

was gone

It is noteworthy that to Ezekiel the priest was given the vision of the glory of the Lord

(1) departing from the Cherubim to the threshold of the temple Ezekiel 9:3; 10:4. (2) from the threshold Ezekiel 10:18. (3) from temple and city to the mountain on the East of Jerusalem (Olivet, Ezekiel 11:23) and (4) returning to the millennial temple to abide. Ezekiel 43:2-5.

set a mark

(See Scofield "Jeremiah 15:21").

scattered

(See Scofield "Jeremiah 15:21").

burden

See note 1, (See Scofield "Isaiah 13:1"). for in

It must constantly be remembered that though the prophet was in Babylonia he prophesies as if in the land, and during the eleven years' interval between the first and final deportation. (See Scofield "Ezekiel 8:3").

though

Important contemporaneous testimony to the character and historicity of Daniel who was yet living. Cf. Jeremiah 15:1; Ezekiel 14:16,; Ezekiel 14:18,20; Jeremiah 7:16; 11:14; 14:11.

trust

(See Scofield "Psalms 2:12").

fifth month

i.e. August. rod

The passage is a prophecy of the future judgment upon Israel, regathered from all nations (see "Israel," Isaiah 1:24-26 refs. into the old wilderness wanderings. Ezekiel 20:35. The issue of this judgment determines who of Israel in that day shall enter the land for kingdom blessing. ; Psalms 50:1-7; Ezekiel 20:33-44; Malachi 3:2-5; 4:1,2 see other judgments,

(See Scofield "John 12:31") See Scofield "1 Corinthians 11:31"

(See Scofield "2 Corinthians 5:10") See Scofield "Matthew 25:32"

(See Scofield "Jude 1:6") See Scofield "Revelation 20:12"

tenth month

i.e. January. repent

(See Scofield "Zechariah 8:14").

Thus

The prophecies upon Gentile powers, extending to Ezekiel 32:32 have doubtless had partial fulfilments of which history and the present condition of those cities and countries bear witness, but the mention of the day of Jehovah Ezekiel 30:3 makes it evident that a fulfilment in the final sense is still future. See "Day of Jehovah" Isaiah 2:10-22. (See Scofield "Revelation 19:19"). Also "Armageddon" Revelation 16:14. See Scofield "Revelation 19:17". Those countries are once more to be the battle ground of the nations. Edom

Ezekiel 25:12-14, (See Scofield "Genesis 36:1").

Thou

Here (Ezekiel 28:12-15), as in Isaiah 14:12 the language goes beyond the king of Tyre to Satan, inspirer and unseen ruler of all such pomp and pride as that of Tyre. Instances of thus indirectly addressing Satan are: ; Genesis 3:14,15; Matthew 16:23. The unfallen state of Satan is here described; his fall in Isaiah 14:12-14. (See Scofield "Revelation 20:10"). But there is more. The vision is not of Satan in his own person, but of Satan fulfilling himself in and through an earthly king who arrogates to himself divine honours, so that the prince of Tyrus foreshadows the Beast. ; Daniel 7:8; Revelation 19:20.

tenth month i.e. January. from the tower

Or, from Migdol to Syene. Exodus 14:2; Jeremiah 44:1. first month

i.e. April.

the day of the Lord Day (of Jehovah) (See Scofield "Isaiah 2:12"). first month

i.e. April.

third month

i.e. June. hell

Heb. "Sheol," (See Scofield "Habakkuk 2:5").

twelfth month

i.e. March. Also Ezekiel 32:17. hell

Ezekiel 32:27, Heb. "Sheol," (See Scofield "Habakkuk 2:5").

So thou

The nation having failed in corporate responsibility, the appeal is now to individual loyalty. Cf. 2 Timothy 2:1-26. tenth month

i.e. January.

prey to the heathen

The whole passage (Ezekiel 34:23-30) speaks of a restoration yet future, for the remnant which returned after the 70 years, and their posterity, were continually under the Gentile yoke, until, in A.D. 70, they were finally driven from the land into a dispersion which still continues.

2 Chapter 36

A beautiful order is discernible in this and the succeeding prophecies:

(1) Restoration of the land Ezekiel 36:1-15. (2) of the people Ezekiel 36:16-37:28. (3) judgment on Israel's enemies. Ezekiel 38:1-39:24. Afterward follows that which concerns the worship of Jehovah that He may dwell amongst His people.

bones

Having announced Ezekiel 36:24-38 the restoration of the nation, Jehovah now gives in vision and symbol the method of its accomplishment. Ezekiel 37:11 gives the clue. The "bones" are the whole house of Israel who shall then be living. The "graves" are the nations where they dwell. The order of procedure is:

(1) the bringing of the people out Ezekiel 37:12-14,19-27 (2) the bringing of them in (Ezekiel 37:12); (3) their conversion (Ezekiel 37:13) (4) the filling with the Spirit (Ezekiel 37:14).

The symbol follows. The two sticks are Judah and the ten tribes; united, they are one nation (Ezekiel 37:19-21). Then follows (Ezekiel 37:21-27) the plain declaration as to Jehovah's purpose, and Ezekiel 37:28 implies that then Jehovah will become known to the Gentiles in a marked way. This is also the order of Acts 15:16,17 and the two passages strongly indicate the time of full Gentile conversion. See also Isaiah 11:10.

Gog

That the primary reference is to the northern (European) powers, headed up by Russia, all agree. The whole passage should be read in connection with Zechariah 12:1-4; 14:1-9; Matthew 24:14-30; Revelation 14:14-20; 19:17-21, "gog" is the prince, "Magog," his land. The reference to Meshech and Tubal (Moscow and Tobolsk) is a clear mark of identification. Russia and the northern powers have been the latest persecutors of dispersed Israel, and it is congruous both with divine justice and with the covenants (e.g. (See Scofield "Genesis 15:18") See Scofield "Deuteronomy 30:3" that destruction should fall at the climax of the last mad attempt to exterminate the remnant of Israel in Jerusalem. The whole prophecy belongs to the yet future "day of Jehovah" ; Isaiah 2:10-22; Revelation 19:11-21 and to the battle of Armageddon Revelation 16:14 See Scofield "Revelation 19:19" but includes also the final revolt of the nations at the close of the kingdom-age. Revelation 20:7-9. Gog

See note 2, (See Scofield "Ezekiel 38:2"). Gomer, and all his

(See Scofield "Genesis 10:2").

Gog

(See Scofield "Ezekiel 38:2"). Gog

(See Scofield "Ezekiel 38:2"). speak unto

See Armageddon note, (See Scofield "Revelation 19:17").

a man

The theophanies. Daniel 8:15; 10:6,10,18; Genesis 12:7; Revelation 1:9. hooks

Or, endirons, or, the two hearthstones.

and thou shalt

Doubtless these offerings will be memorial, looking back to the cross, as the offerings under the old covenant were anticipatory, looking forward to the cross. In neither case have animal sacrifices power to put away sin. Hebrews 10:4; Romans 3:25.

For Another Point of View: See Topic 301246

reconciliation

Heb. "kaphar," atone. (See Scofield "Daniel 9:24"). reconciliation

Heb. "kaphar," atone. (See Scofield "Daniel 9:24"). first month

i.e. April. Also Ezekiel 45:21. reconcile

Heb. "kaphar," atone. (See Scofield "Daniel 9:24"). first month

i.e. April. Exodus 12:18; Numbers 9:2,3; 28:16,17; Deuteronomy 16:1. seventh month

i.e. October.

and the name

Heb. Jehovah-shammah. See Exodus 17:15; Judges 6:24.

Book Introduction - Daniel

Read first chapter of Daniel

Daniel, like Ezekiel was a Jewish captive in Babylon. He was of royal or princely descent (Daniel 1:3). For his rank and comeliness he was trained for palace service. In the polluted atmosphere of an oriental court he lived a life of singular piety and usefulness. His long life extended from Nebuchadnezzar to Cyrus. He was a contemporary of Jeremiah, Ezekiel (Daniel 14:20), Joshua, the high priest of the restoration, Ezra, and Zerubbabel.

Daniel is the indispensable introduction to New Testament prophecy, the themes of which are, the apostasy of the Church, the manifestation of the man of sin, the great tribulation, the return of the Lord, the resurrections and the judgments. These, except the first, are Daniel's themes also.

But Daniel is distinctively the prophet of the "times of the Gentiles" (Luke 21:24), (See Scofield "Luke 21:24"). His vision sweeps the whole course of Gentile world-rule to its end in catastrophe, and to the setting up of the Messianic kingdom.

Daniel is in four broad divisions:

Introduction. The personal history of Daniel from the conquest of Jerusalem to the second year of Nebuchadnezzar, 1:1-21. The visions of Nebuchadnezzar and their results, 2:1-4:37. The personal history of Daniel under Belshazzar and Darius, 5:1-6:28. The visions of Daniel, 7:1-12:13.

The events recorded in Daniel cover a period of 73 years (Ussher). and the name

Heb. Jehovah-shammah. See Exodus 17:15; Judges 6:24. Daniel

deported 8 years before Ezekiel. 2 Kings 24:1,2; 2 Chronicles 36:5-7; Jeremiah 25:1; Jeremiah 52:12-30. Belteshazzar

i.e. the king's leader, or attendant. Daniel 2:26; 4:8,9,18,19; 5:12. Identical in meaning with Belshazzar. continued

i.e. to see the return of the remnant of Judah at the end of the 70 years, Jeremiah 25:11,12; 29:10. Daniel actually lived beyond the first year of Cyrus. Daniel 10:1.

continued

i.e. to see the return of the remnant of Judah at the end of the 70 years, Jeremiah 25:11,12; 29:10. Daniel actually lived beyond the first year of Cyrus. Daniel 10:1. Chaldeans

i.e. the men having the ancient wisdom; the learned; Chaldeans par excellence (Daniel 2:13). "wise" Syriack

From Dan. 2:4 to 7:28 the Book of Daniel is written in Aramaic the ancient language of Syria, and substantially identical with Chaldaic, the language of ancient Babylonia. Upon this fact, together with the occurrence of fifteen Persian, and three Greek words has been based an argument against the historicity of Daniel, and in favour of a date after the conquest of Palestine by Alexander (B.C. 332). It has, however, seemed, with some modern exceptions, to the Hebrew and Christian scholarship of the ages an unanswerable proof rather of the Danielic authorship of the book that, living from boyhood in a land the language of which was Chaldaic, a great part of his writing should be in that tongue. It has often been pointed out that the Chaldaic of Daniel is of high antiquity, as is shown by comparison with that of the Targums. The few words of Persian and Greek in like manner confirm the writer's residence at a court constantly visited by emissaries from those peoples. It is noteworthy that the Aramaic section is precisely that part of Daniel which most concerned the peoples amongst whom he lived, and to whom a prophecy written in Hebrew would have been unintelligible. The language returns to Hebrew in the predictive portions which have to do with the future of Israel. "The Hebrew of Daniel is closely related to that of Ezekiel."--Delitzsch. captain

Or, executioner, Daniel 2:24. revealeth

See margin, Genesis 41:45. (See Scofield "Genesis 41:45") , ; Daniel 4:9; Job 15:8; Psalms 25:14; Proverbs 3:32; Matthew 6:6. what should come

Times (of the Gentiles), Daniel 2:29-45; Revelation 16:19; Luke 21:24. great image

The monarchy-vision. Nebuchadnezzar's dream, as interpreted by Daniel, gives the course and end of "the times of the Gentiles" Luke 21:24. (See Scofield "Revelation 16:19") that is, of Gentile world-empire. The four metals composing the image are explained as symbolizing Daniel 2:38-40 four empires, not necessarily possessing the inhabited earth, but able to do so (Daniel 2:38), and fulfilled in Babylon, Media-Persia, Greece (under Alexander), and Rome. The latter power is seen divided, first into two (the legs), fulfilled in the Eastern and Western Roman empires, and then into ten (the toes) See Scofield "Daniel 7:26. As a whole, the image gives the imposing outward greatness and splendour of the Gentile world-power.

The smiting Stone Daniel 2:34,35 destroys the Gentile world-system (in its final form) by a sudden and irremediable blow, not by the gradual processes of conversion and assimilation; and then, and not before, does the Stone become a mountain which fills "the whole earth." (Cf. Daniel 7:26,27). Such a destruction of the Gentile monarchy-system did not occur at the first advent of Christ. On the contrary, He was put to death by the sentence of an officer of the fourth empire, which was then at the zenith of its power. Since the crucifixion the Roman empire has followed the course marked out in the vision, but Gentile world dominion still continues, and the crushing blow is still suspended. The detail of the end-time is given in Daniel 7:1-28, and Re 13.-19. It is important to see

(1) that Gentile world-power is to end in a sudden catastrophic judgment (see "Armageddon," Revelation 16:14; 19:21). (2) that it is immediately followed by the kingdom of heaven, and that the God of the heavens does not set up His kingdom till after the destruction of the Gentile world- system. It is noteworthy that Gentile world-dominion begins and ends with a great image. Daniel 2:31; Revelation 13:14,15.

mountain

A mountain is one of the bibical symbols of a kingdom. (See Scofield "Isaiah 2:2"). wheresoever the children

This is universal dominion. It was never fully realized, but power was given for it. but there shall be

From the "head of gold" (Daniel 2:38) to the "iron" of the "fourth kingdom" (Rome) there is deterioration in fineness, but increase of strength (Daniel 2:40). Then comes the deterioration of the "fourth kingdom" in that very quality, strength.

(1) Deterioration by division: The kingdom is divided into two, the legs (Eastern and Western empires), and these are again divided into kingdoms, the number of which when the Stone smites the image will be ten toes, Daniel 2:42; cf. Daniel 7:23,24. (2) Deterioration by admixture; the iron of the Roman imperium mixed with the clay of the popular will, fickle and easily moulded. This is precisely what has come to pass in the constitutional monarchies which, the Republic of France and the despotism of Turkey, cover the sphere of ancient Roman rule.

and in the days

The passage fixes authoritatively the time relative to other predicted events, when the kingdom of the heavens will be set up. It will be "in the days of those kings," i.e. the days of the ten kings (cf. Daniel 7:24-27 symbolized by the toes of the image. That condition did not exist at the advent of Messiah, nor was it even possible until the dissolution of the Roman empire, and the rise of the present national world system. See "Kingdom (O.T.)" ; Genesis 1:26; Zechariah 12:8 "Kingdom (N.T.)" ; Luke 1:31-33; 1 Corinthians 15:28, (See Scofield "Matthew 3:2") note (defining "kingdom of heaven"). Verse 45 repeats the method by which the kingdom will be set up. (Cf) See Scofield "Daniel 2:31" ; Psalms 2:5; 2:6; Zechariah 14:1-8; 14:9. Daniel

Cf. Genesis 19:1. Lot the compromiser with Daniel the inflexible.

an image of gold

The attempt of this great king of Babylon to unify the religions of his empire by self- deification will be repeated by the beast, the last head of the Gentile world-dominion Revelation 13:11-15 See note on "Beast, the" (See Scofield "Daniel 7:8") See Scofield "Revelation 19:20". It has repeatedly characterized Gentile authority in the earth, e.g. ; Daniel 6:7; Acts 12:22 and the later Roman emperors. Chaldeans

Cf. the conduct of Daniel, Daniel 2:24. and he will deliver us

The three Jews, faithful to God while the nation of Israel far from their land bear no testimony, are a fit type of the Jewish remnant in the last days Isaiah 1:9; Romans 11:5 who will be faithful in the furnace of the great tribulation ; Psalms 2:5; Revelation 7:14. angel

(See Scofield "Hebrews 1:4")

dwell

Nebuchadnezzar, first of the Gentile world-kings in whom the times of the Gentiles Luke 21:24; Revelation 16:14 began, perfectly comprehended the universality of the sway committed to him Daniel 2:37,38 as also did Cyrus Ezra 1:2. That they did not actually subject the known earth to their sway is true, but they might have done so. The earth lay in their power. everlasting kingdom

See, 2 Samuel 7:16; Psalms 89:35-37; Daniel 7:13,14,27; Luke 1:31-33. tree

Symbol of a great king. Daniel 4:22; Ezekiel 31:1-14. watcher

Daniel 4:17,23, plural in 17. seven

The number of completeness. till thou know

The discipline was effective. Cf. Daniel 4:30,37. I blessed the most High

A progress may be traced in Nebuchadnezzar's apprehension of the true God.

(1) "God is a God of gods one amongst the national or tribal gods, but greater than they], and a Lord Adonai=Master of kings, and a revealer of secrets" Daniel 2:47. (2) He is still a Hebrew deity, but Master of angels, and a God who responds to faith Daniel 3:28. (3) Here Daniel 4:34,35 the king rises into a true apprehension of God. Cf. Darius, Daniel 6:25-27.

father

Nebuchadnezzar was "father" of Belshazzar in the biblical sense that David is called "father" of Jesus, Luke 1:32. Belshazzar was probably a grandson. thy father

Or, grandfather. See note 2, (See Scofield "Daniel 5:2"). Darius the Median

The biblical order of the monarchs of Daniel's time, and of the period of the captivity and restoration of Judah, is as follows:

(1) Nebuchadnezzar (B.C. 604-561) with whom the captivity of Judah and the "times of the Gentiles" (See Scofield "Luke 21:24") , See Scofield "Revelation 16:19", began, and who established the first of the four world monarchies. ; Daniel 2:37,38; 7:4. (2) Belshazzar (prob B.C. 556), the Bel-shar-uzzar of the inscriptions, grandson of Nebuchadnezzar, and son of the victorious general Nabonidus. Belshazzar seems to have reigned as viceroy. (3) Darius the Mede Daniel 5:31; 6:1-27; 9:1. Concerning this Darius secular history awaits further discoveries, as formerly in the case of Belshazzar. He has been conjectured to be identical with Gobryas, a Persian general. This Darius was "the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans" Daniel 9:1 "Ahasuerus," more a title than a name, the equivalent of the modern "Majesty," is used in Scripture of at least four personages, and is Persian rather than Median. That Darius the Mede was the "son" (or grandson) of an Ahasuerus proves no more than that he was, probably, through the seed of his mother, of the seed royal not only of Media, but also of Persia. There is but one Darius in Daniel. (See Daniel 9:1.) (4) Cyrus, with whose rise to power came fully into existence the Medo-Persian, second of the world-empires Daniel 2:39; 7:5

In Daniel's vision of this empire in "the third year of the reign of King Belshazzar" Daniel 8:1-4 the Median power of Darius is seen as the lesser of the two horns of the ram; the Persian power of Cyrus, under whom the Medo-Persian power was consolidated, as the "higher" horn which "came up last." Under Cyrus, who was prophetically named more than a century before his birth. Isaiah 44:28-45:4, the return to Palestine of the Jewish remnant began. Ezra 1:1-4. See Daniel 11:2, marg. ref. (See Scofield "Daniel 11:2").

Darius the Median

The biblical order of the monarchs of Daniel's time, and of the period of the captivity and restoration of Judah, is as follows:

(1) Nebuchadnezzar (B.C. 604-561) with whom the captivity of Judah and the "times of the Gentiles" (See Scofield "Luke 21:24") , See Scofield "Revelation 16:19", began, and who established the first of the four world monarchies. ; Daniel 2:37,38; 7:4. (2) Belshazzar (prob B.C. 556), the Bel-shar-uzzar of the inscriptions, grandson of Nebuchadnezzar, and son of the victorious general Nabonidus. Belshazzar seems to have reigned as viceroy. (3) Darius the Mede Daniel 5:31; 6:1-27; 9:1. Concerning this Darius secular history awaits further discoveries, as formerly in the case of Belshazzar. He has been conjectured to be identical with Gobryas, a Persian general. This Darius was "the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans" Daniel 9:1 "Ahasuerus," more a title than a name, the equivalent of the modern "Majesty," is used in Scripture of at least four personages, and is Persian rather than Median. That Darius the Mede was the "son" (or grandson) of an Ahasuerus proves no more than that he was, probably, through the seed of his mother, of the seed royal not only of Media, but also of Persia. There is but one Darius in Daniel. (See Daniel 9:1.) (4) Cyrus, with whose rise to power came fully into existence the Medo-Persian, second of the world-empires Daniel 2:39; 7:5

In Daniel's vision of this empire in "the third year of the reign of King Belshazzar" Daniel 8:1-4 the Median power of Darius is seen as the lesser of the two horns of the ram; the Persian power of Cyrus, under whom the Medo-Persian power was consolidated, as the "higher" horn which "came up last." Under Cyrus, who was prophetically named more than a century before his birth. Isaiah 44:28-45:4, the return to Palestine of the Jewish remnant began. Ezra 1:1-4. See Daniel 11:2, marg. ref. (See Scofield "Daniel 11:2").

angel

(See Scofield "Hebrews 1:4"). unto all people

(See Scofield "Daniel 4:1").

great sea

The "sea" in Scripture imagery stands for the populace, the mere unorganized mass of mankind Matthew 13:47; Revelation 13:1. three ribs A reference to the three-fold dominion of the second empire, Media, Persia, Babylonia.

devour i.e. Lydia, Babylonia, Egypt, etc. leopard

Swiftness of Alexander's conquests. horns

A horn symbolizes a king. Cf. Revelation 17:12. little horn

The vision is of the end of Gentile world-dominion. The former Roman empire (the iron kingdom of Daniel 2:33-35,40-44; 7:7 will have ten horns (i.e. kings, Revelation 17:12 corresponding to the ten toes of the image. As Daniel considers this vision of the ten kings, there rises up amongst them a "little horn" (king), who subdues three of the ten kings so completely that the separate identity of their kingdoms is destroyed. Seven kings of the ten are left, and the "little horn." He is the "king of fierce countenance" typified by that other "king of fierce countenance," Antiochus Epiphanes, Daniel 8:23-25 the "prince that shall come" of Daniel 9:26,27 the "king" of Daniel 11:36-45 the "abomination" of ; Daniel 12:11; Matthew 24:15 the "man of sin" of 2 Thessalonians 2:4-8 and the "Beast" of Revelation 13:4-10. See "Beast" ; Daniel 7:8; Revelation 19:20. and they

This scene is identical with that of Revelation 5:6-10. There the ascription of praise of the "kings and priests" (cf. Daniel 7:18,18, ref. a) ends with the words, "and we shall reign on the earth." Rev. 6. opens the "vexing" of Psalms 2:5 introductory to setting the king on Zion ; Psalms 2:6; Revelation 20:4. The vision Daniel 7:9-14 reverses the order of events as they will be fulfilled. Verse 13 describes the scene in heaven (cf) Revelation 5:6-10 which, in fulfilment, precedes the events which Daniel sees in vision in Daniel 7:9-12. The historic order will be:

(1) The investiture of the Son of Man with the kingdom Daniel 7:13,14; Revelation 5:6-10 (2) the "vexing" of Psalms 2:5, fully described in Matthew 24:21,22 Re 6.-18. (3) The return of the Son of Man in glory to deliver the "smiting" blow of Daniel 2:45; 7:9-11 Revelation 19:11-21. (4) The judgement of the nations and the setting up of the kingdom Daniel 7:10,26,27; Matthew 25:31-46; Revelation 20:1-6.

him

Daniel 7:13,14 is identical with Revelation 5:1-7 and antedates the fulfilment of Daniel 2:34,35. ; Daniel 7:13,14; Revelation 5:1-7 describe the investiture of the Son of Man and Son of David with the kingdom authority, while Daniel 2:34,35 describes the crushing blow (Armageddon, Revelation 16:14 which destroys Gentile world-power, thus clearing the way for the actual setting up of the kingdom of heaven. ; Daniel 2:34,35; Revelation 19:19-21 are the same event. beasts

The monarch vision of Nebuchadnezzar (Dan. 2) covers the same historic order as the beast vision of Daniel, but with this difference: Nebuchadnezzar saw the imposing outward power and splendour of the "times of the Gentiles" Luke 21:24; Revelation 16:19 while Daniel saw the true character of Gentile world-government as rapacious and warlike, established and maintained by force. It is remarkable that the heraldic insignia of the Gentile nations are all beasts or birds of prey. saints vs. Daniel 7:18,22,25,27. That church saints will also share in the rule seems clear from ; Acts 16:17; Romans 8:17; 2 Timothy 2:10-12; 1 Peter 2:9; Revelation 1:6; 3:21; 5:10; 20:4-6. know the truth of the fourth beast See note 4, (See Scofield "Daniel 7:17"). and they shall

The end of Gentile world-power.

(1) In the beast vision of Daniel 7. the fourth beast is declared to be "the fourth kingdom," i.e. the Roman empire, the "iron" kingdom of Dan. 2. The "ten horns" upon the fourth beast (Roman empire), Daniel 7:7 are declared to be "ten kings that shall arise" (Daniel 7:24) answering to the ten toes of the image vision of Dan. 2. The ten kingdoms, covering the regions formerly ruled by Rome, will constitute, therefore, the form in which the fourth or Roman empire will exist when the whole fabric of Gentile world-domination is smitten by the "stone cut out without hands" == Christ ; Daniel 2:44,45; 7:9. (2) But Daniel sees a "little horn" rise up and subdue three of the ten kings Daniel 7:24-26. His distinguishing mark is hatred of God and of the Saints. He is not to be confounded with the "little horn" of Dan. 8.--a prophecy fulfilled in Antiochus Epiphanes. (See Scofield "Daniel 8:9"). In Rev. 13, additional particulars of the "little horn" of Dan. 7. are given. See Scofield "Revelation 13:1".

everlasting kingdom See, 2 Samuel 7:16; Psalms 89:35-37; Daniel 4:3; 7:13,14; Luke 1:31-33.

vision

The eighth chapter gives details concerning the second and third world-kingdoms: the silver and brass kingdoms of Dan. 2.; the bear and leopard kingdoms of Dan. 7., viz., the Medo-Persian and Macedonian kingdoms of history. At the time of this vision (Daniel 8:1) the first monarchy was nearing its end. Belshazzar was the last king of that monarchy.

third year About B.C. 530. ram

(See Scofield "Daniel 8:20"). little horn

The "little horn" here is a prophecy fulfilled in Antiochus Epiphanes, B.C. 175, who profaned the temple and terribly persecuted the Jews. He is not to be confounded with the "little horn" of Dan. 7. who is yet to come, and who will dominate the earth during the great tribulation. (See Scofield "Daniel 7:8") concerning "The Beast". See Scofield "Revelation 19:20" and "The great tribulation," Psalms 2:5. See Scofield "Revelation 7:14". But Antiochus is a remarkable type of the Beast, the terrible "little horn" of the last days. Verses 24,25 go beyond Antiochus and evidently refer to the "little horn" of Dan. 7. Both Antiochus and the Beast, but the Beast pre-eminently, are in view in verses 24,25. That the "little horn" of Dan. 7. cannot be the little horn of Daniel 8:9-13,23 is evident. The former comes up among the ten horns into which the fourth empire (Roman) is to be divided; the little horn of Dan. 8. comes out of one of the four kingdoms into which the third (Grecian) empire was divided (Daniel 8:23), and in "the latter time" of the four kingdoms Daniel 8:22,23). This was historically true of Antiochus Epiphanes. They are alike in hatred of the Jews and of God, and in profaning the temple. Cf. Daniel 7:25 (the Beast) with Daniel 8:10-12 (Antiochus):

one of them Anticohus Epiphanes came out of Syria, one of the "four notable" kingdoms into which Alexander's empire was divided. And it waxed great

This passage (Daniel 8:10-14) is confessedly the most difficult in prophecy, a difficulty increased by the present state of the text. Historically this was fulfilled in and by Antiochus Epiphanes, but in a more intense and final sense Antiochus but adumbrates the awful blasphemy of the "little horn" of ; Daniel 7:8,24,25; 9:27; 11:36-45; 12:11. In Daniel Daniel 8:10-14 the actions of both "little horns" blend. daily sacrifice

Cf. Daniel 9:27 where the Beast comes into view: desolation

Seven times in Daniel the "desolation" is spoken of:

(1) Of the sanctuary, Daniel 8:13 fulfilled by Antiochus Epiphanes, B.C. 175-170. (2) Of the sanctuary, Daniel 9:17 the condition in Daniel's time, when the Jews were in exile and the sanctuary desolate. (3) Generally, of the land, Daniel 9:18 also referring to Daniel's time. (4) Of the sanctuary, Daniel 9:26 fulfilled A.D. 70, in the destruction of city and temple after the cutting off of Messiah. Luke 21:20. (5,6,7) Of the sanctuary, by the Beast, Daniel 9:27; 11:31; 12:11 Cf ; Matthew 24:15; Mark 13:14; 2 Thessalonians 2:3,8-12; Revelation 13:14,15.

one saint Or, holy one, idem. Daniel 4:13,17.

a man

The theophanies. 10:6,10,18; Ezekiel 40:3; Genesis 12:7; Revelation 1:9. end

Two "ends" are in view here:

(1) historically, the end of the third, or Grecian empire of Alexander out of one of the divisions of which the little horn of verse 9 (Antiochus) arose; (2) prophetically, the end of the times of the Gentiles Luke 21:24; Revelation 16:14 when the "little horn" of Daniel 7:8,24-26 the Beast, will arise--Daniel's final time of the end. (See Scofield "Daniel 12:4").

ram

vs. Daniel 8:3,4.

The "higher" horn which "came up last" is Cyrus, the other "Darius the Mede." first king

i.e. Alexander the Great. four kingdoms

The four empires into which Alexander's empire was divided about B.C. 300; Greece, Asia Minor, including Syria, Egypt, the East. king of fierce countenance

i.e. Antiochus Epiphanes who arose out of Syria, one of the "four kingdoms," B.C. 170.

seventy years

Cf. Jeremiah 25:11,12. (See Scofield "Jeremiah 25:11"). Seventy weeks

These are "weeks" or more accurately, sevens of years; seventy weeks of seven years each. Within these "weeks" the national chastisement must be ended and the nation re- established in everlasting righteousness (Daniel 9:24). The seventy weeks are divided into seven == 49 years; sixty-two = 434 years; one = 7 years (vs. 25-27). In the seven weeks == 49 years, Jerusalem was to be rebuilt in "troublous times." This was fulfilled, as Ezra and Nehemiah record. Sixty-two weeks == 434 years, thereafter Messiah was to come (Daniel 9:25). This was fulfilled in the birth and manifestation of Christ. Daniel 9:26 26 is obviously an indeterminate period. The date of the crucifixion is not fixed. It is only said to be "after" the threescore and two weeks. It is the first event in Daniel 9:26. The second event is the destruction of the city, fulfilled A.D. 70. Then, "unto the end," a period not fixed, but which has already lasted nearly 2000 years. To Daniel was revealed only that wars and desolations should continue (cf. Matthew 24:6-14.) The N.T. reveals, that which was hidden from the O.T. prophets ; Matthew 13:11-17; Ephesians 3:1-10 that during this period should be accomplished the mysteries of the kingdom of Heaven Matthew 13:1-50 and the out-calling of the Church ; Matthew 16:18; Romans 11:25. When the Church- age will end, and the seventieth week begin, is nowhere revealed. Its duration can be but seven years. To make it more violates the principle of interpretation already confirmed by fulfilment. Daniel 9:27 deals with the last week. The "he" of Daniel 9:27 is the "prince that shall come" of Daniel 9:26, whose people (Rome) destroyed the temple, A.D. 70. He is the same with the "little horn" of chapter 7. He will covenant with the Jews to restore their temple sacrifices for one week (seven years), but in the middle of that time he will break the covenant and fulfil ; Daniel 12:11; 2 Thessalonians 2:3,4. Between the sixty-ninth week, after which Messiah was cut off, and the seventieth week, within which the "little horn" of Dan. 7. will run his awful course, intervenes this entire Church-age. Daniel 9:27 deals with the last three and a half years of the seven, which are identical with the "great tribulation." Matthew 24:15-28 "time of trouble" Daniel 12:1 hour of temptation" Revelation 3:10. (see "Tribulation," ; Psalms 2:5; Revelation 7:14). (See Scofield "Psalms 2:5").

make reconciliation

There is no word in the O.T. properly rendered reconcile. In the A.V. the English word is found 1 Samuel 29:4; 2 Chronicles 29:24; Leviticus 6:30; 8:15; 16:20; Ezekiel 45:15,17,20; Daniel 9:24 but always improperly; atonement is invariably the meaning. Reconciliation is a N.T. doctrine Romans 5:10 (See Scofield "Colossians 1:21")

thy people Cf. Hosea 1:9 The Jews, rejected, are "thy people," i.e. Daniel's, not Jehovah's though yet to be restored.

reconciliation Heb. kaphar, atonement. See this verse note 1, and see note, Exodus 29:33 (See Scofield "Exodus 29:33") from the going forth of the commandment

Three decrees concerning Jerusalem are recorded, that of Cyrus, B.C. 536 (Ussher), for the restoration of the "house of the Lord God of Israel" 2 Chronicles 36:22,23; Ezra 1:1-3 that of Darius Ezekiel 6:3-8 B.C. 521-486), and that of Artaxerxes in his seventh year. Ezekiel 7:7 say, B.C. 458). Artaxerxes in his twentieth year, B.C. 444 (Hales, Jahn), 446 (A.V.), 454 (Ussher, Hengstenberg), gave permission for the rebuilding of the "city," i.e., "Jerusalem" Nehemiah 2:1-8. The latter decree is, obviously, that from which the "seven weeks" (49 years) run, unless by "the commandment to restore," etc. is meant the divine decree Daniel 9:23. In the present state of biblical chronology the date of the decree of Artaxerxes cannot be unanswerably fixed farther than to say that it was issued between 454 and 444 B.C. In either case we are brought to the time of Christ. Prophetic time is invariably so near as to give full warning, so indeterminate as to give no satisfaction to mere curiosity. (cf) ; Matthew 24:36; Acts 1:7. The 434 years reckon, of course, from the end of the seven weeks so that the whole time from "the going forth of the commandment to restore," etc., "unto the Messiah" is sixty-nine weeks of years, or 483 years. abominations

(Cf) Matthew 24:15. The expression occurs three times in Daniel. In ; Daniel 9:27; 12:11 the reference is to the "Beast," "man of sin"; 2 Thessalonians 2:3,4 and is identical with Matthew 24:15. In Daniel 11:31 the reference is to the act of Antiochus Epiphanes, the prototype of the man of sin, who sacrificed a sow upon the altar, and entered the holy of holies.

abominations

(Cf) Matthew 24:15. The expression occurs three times in Daniel. In ; Daniel 9:27; 12:11 the reference is to the "Beast," "man of sin"; 2 Thessalonians 2:3,4 and is identical with Matthew 24:15. In Daniel 11:31 the reference is to the act of Antiochus Epiphanes, the prototype of the man of sin, who sacrificed a sow upon the altar, and entered the holy of holies. first month i.e. April. His body The theophanies. Daniel 10:10,18; Ezekiel 40:3; Genesis 12:7; Revelation 1:9. (See Scofield "Daniel 10:10").

beryl Chrysolite. Cf. Ezekiel 1:16. And, behold vs. Daniel 10:10-15, introduce an angel. The theophany begins again at Daniel 10:16. prince of Daniel 10:20.

The intimation is clear that as the holy angels are sent forth in behalf of the heirs of salvation, so demons are concerned in behalf of the world-system of Satan. John 7:7; Revelation 13:8. a man The theophanies. Daniel 8:15; Ezekiel 40:3; Genesis 12:7; Revelation 1:9. (See Scofield "Daniel 10:6"). See Scofield "Daniel 10:10". \

The spirit of prophecy here returns to that which more immediately concerned Daniel and his royal masters--the near future of the empire in which he was so great a personage. Four kings were yet to follow in Media-Persia. Then will come Alexander the "mighty king" of Grecia (v.3). The division of Alexander's empire into four parts (v.4) as already predicted Daniel 8:22 is foretold. The troublous course of affairs in two parts of the disintegrated Alexandrian empire, Syria and Egypt, is then traced down to verse 20. Here Antiochus Epiphanes, the "little horn" of Chapter 8., occupies the vision down to verse 36. His pollution of the sanctuary is again mentioned. (Cf) (See Scofield "Daniel 8:9"). From verse 36 the interpretation is of the final "little horn" Daniel 7:8,24-26, See Scofield "Daniel 11:35".

three kings Ahasuerus, Ezra 4:6, Artaxerxes, Ezra 4:7, and Darius called "Hystaspes" Ezra 4:24.

fourth Xerxes, who invaded Greece BC 483-480. king Alexander the Great, B.C. 332. See Daniel 8:5-8,21,22. south i.e. "south" of Palestine. Egypt is meant.

his princes i.e. One of Alexander's princes; historically Ptolemy Lagidae.

he shall Not the "king of the south" (Ptolemy Lagidae, to whom Egypt was given), but the "king of the north" Daniel 11:6, Seleucus, to whom Syria was given: they shall

i.e. the descendants and successors of Ptolemy Lagidae and Seleucus, not those very personages. The prediction was fulfilled in the marriage of Berenice, daughter of Ptolemy Philadelphus, to Antiochus Theos, third king of Syria, B.C. 285-247. branch of her roots

Ptolemy Euergetes, brother of Berenice, who invaded Syria as described in Daniel 11:7-9. but his sons

Matthew 11:10-19, prophetic foreview of the wars of Egypt and Syria, Palestine, Daniel 11:17, the battleground, B.C. 284-175. king of the north

Antiochus the Great, B.C. 198. daughter of women

Probably a reference to the marriage of Cleopatra to an Egyptian king, Ptolemy Philometor. isles i.e. of Greece.

prince for his own

i.e. Historically on of the Scipios: the power of Rome felt in the East for the first time. a raiser of taxes

A reference to the tribute exacted of the son of Antiochus the Great by the Romans. south

Egypt. come toward the south

Antiochus Epiphanes' second expedition against Egypt. Stopped by the mandate of Rome, Daniel 11:30, he turns against the Jews: abomination

This is historic -- the act of Antiochus Epiphanes. Matthew 24:15 refers to Daniel 12:11, (See Scofield "Daniel 9:27"). strong

e.g. the Maccabees. B.C. 168 and following. the time of the end

Here the prophetic foreview, having traced the history of the two parts of Alexander's empire which had to do with Palestine and the Jews, viz. Syria and Egypt, to the time of Antiochus Epiphanes, and having described his career, overleaps the centuries to "the time of the end," when he of whom Antiochus Epiphanes was a type, the "little horn" of Daniel 7:8 the "Beast out of the sea" of Revelation 13:4-10 shall appear (cf) (See Scofield "Daniel 7:8"). Prophecy does not concern itself with history as such, but only with history as it affects Israel and the Holy Land. Antiochus Epiphanes was insignificant as compared with historical personages whom the Bible does not mention, but he scourged the covenant people and defiled God's altar, thus coming into prophetic light. From verse 36 the "little horn" of Daniel 7:8,24-26 fills the scene. His prosperity lasts until "the indignation" (the "time of trouble" of ; Daniel 12:1; Matthew 24:21 is accomplished (Daniel 11:36). This is parallel with ; Revelation 17:10-14; 19:19-21. Daniel 11:37-45 supply details not mentioned in the N.T. The expression "God of his fathers" (Daniel 11:37) has been held to indicate that the "king" is an apostate Jew, but this does not accord with Daniel 9:26 which was fulfilled by the Gentile armies of Rome. The "little horn" is an apostate, but from Christianity, not Judaism (cf) 1 John 2:18,19. Daniel 11:38-45 describe his career. Substituting "the god of forces" (i.e. forces of nature) for the true God (Daniel 11:38,39), he soon presents himself as that god (cf) 2 Thessalonians 2:3,4. While his career lasts he is an irresistible conqueror Daniel 11:40-44). He established his palace in Jerusalem, probably at the time of his supreme act of blasphemous impiety ; Daniel 9:27; 12:11; Matthew 24:15; 2 Thessalonians 2:4. From this time begins the great tribulation ; Daniel 12:1; Matthew 24:21 which runs its course during the last half of Daniel's seventieth week, viz. three and one half years ; Daniel 7:25; 12:7,11; Revelation 13:5. Scofield "Revelation 19:20". he shall exalt

The Beast. Daniel 11:36-45; Daniel 12:11; 7:8; Revelation 19:20. palace

(See Scofield "Daniel 11:2").

thy people

That is, Daniel's people, the Jews. Cf. Daniel 9:15,16,20,24; 10:14. end

The "time of the end" in Daniel. The expression, or its equivalent, "in the end," occurs, Daniel 8:17-19; 9:26; 11:35,40,45; 12:4,6,9.

Summary:

(1) The time of the end in Daniel begins with the violation by "the prince that shall come" (i.e. "little horn," "man of sin," "Beast") of his covenant with the Jews for the restoration of the temple and sacrifice Daniel 9:27 and his presentation of himself as God ; Daniel 9:27; 11:36-38; Matthew 24:15; 2 Thessalonians 2:4; Revelation 13:4-6 and ends with his destruction by the appearing of the Lord in glory. ; 2 Thessalonians 2:8; Revelation 19:19,20. (2) The duration of the "time of the end" is three and one half years, coinciding with the last half of the seventieth week of Daniel. Daniel 7:25; 12:7; Revelation 13:5. (3) This "time of the end" is the "time of Jacob's trouble." Jeremiah 30:7 "a time of trouble such as never was since there was a nation" Daniel 12:1 "great tribulation such as was not from the beginning of the world... nor ever shall be" Matthew 24:21. The N.T., especially the Book of the Revelation, adds many details.

many shall be

A prophecy describing the moral state of the world from Daniel's day to the time of the end. Cf. Matthew 13:24-30,36-43,47-49. abomination

(See Scofield "Daniel 9:27"). thousand three hundred and five and thirty days

Three periods of "days" date from the "abomination" (i.e. the blasphemous assumption of deity by the Beast, Daniel 12:11; Matthew 24:15; 2 Thessalonians 2:4.

(1) Twelve hundred and sixty days to the destruction of the Beast Daniel 7:25; 12:7; Revelation 13:5; 19:19,20. This is also the duration of the great tribulation (See Scofield "Daniel 12:4"). (2) Dating from the same event is a period of 1290 days, and addition of thirty days Daniel 12:11. (3) Again forty-five days are added, and with them the promise of Daniel 12:12. No account is directly given of that which occupies the interval of seventy-five days between the end of the tribulation and the full blessing of verse 12. It is suggested that the explanation may be found in the prophetic descriptions of the events following the battle of Armageddon. ; Revelation 16:14; 19:21. The Beast is destroyed, and Gentile world-dominion ended, by the smiting of the "Stone cut out without hands" at the end of the 1260 days, but the scene is, so to speak, filled with the debris of the image which the "wind" must carry away before full blessing comes in Daniel 2:35.

days

i.e. of the 1260,1290, and 1335 days.

Book Introduction - Hosea

Read first chapter of Hosea

Hosea was a contemporary of Amos in Israel, and of Isaiah and Micah in Judah, and his ministry continued after the first, or Assyrian, captivity of the northern kingdom 2 Kings 15:29. His style is abrupt, metaphorical, and figurative.

Israel is Jehovah's adulterous wife, repudiated, but ultimately to be purified and restored. This is Hosea's distinctive message, which may be summed up in his two words, Lo-ammi, "not my people," and Ammi, "my people." Israel is not merely apostate and sinful--that is said also; but her sin takes its character from the exalted relationship into which she has been brought.

The book is in three parts:

The dishonoured wife, 1:1-3:5. The sinful people, 4:1-13:8. The ultimate blessing and glory of Israel, 13:9-14:9.

The events recorded in Hosea cover a period of 60 years (Ussher) days

i.e. of the 1260,1290, and 1335 days. my people

"My people" is an expression used in the O.T. exclusively of Israel the nation. It is never used of the patriarchs, Abraham, Isaac, and Jacob. Matthew 2:6. Israel

"Israel" in Hosea means the ten tribes forming the northern kingdom as distinguished from "Judah" (the tribes of Judah and Benjamin) forming the southern kingdom which adhered to the Davidic family. (See) 1 Kings 12:1-21. The promise of verse 10 awaits fulfilment. See "Israel" ; Genesis 12:2,3; Romans 11:26.

She is not my wife

That Israel is the wife of Jehovah Hosea 2:16-23, now disowned but yet to be restored, is the clear teaching of the passages. This relationship is not to be confounded with that of the Church of Christ. (See Scofield "John 3:29"). In the mystery of the Divine tri-unity both are true. The N.T. speaks of the Church as a virgin espoused to one husband 2 Corinthians 11:1,2 which could never be said of an adulterous wife, restored in grace. Israel is, then, to be the restored and forgiven wife of Jehovah, the Church the virgin wife of the Lamb ; John 3:29; Revelation 19:6-8. Israel Jehovah's earthly wife Hosea 2:23, the Church the Lamb's heavenly bride, Revelation 19:7.

redeemed

(See Scofield "Isaiah 59:20"). See Scofield "Exodus 14:30".

trust

(See Scofield "Psalms 2:12").

repentings

(See Scofield "Zechariah 8:14").

angel

(See Scofield "Hebrews 1:4").

1 Part III. The ultimate blessing of Israel in the kingdom chapter divider.

The response of Jehovah continues to the end, but at verse 9 changes to entreaty and promise. redeem Heb. goel, Redemp. (Kinsman type). (See Scofield "Isaiah 59:20").

death 1 Corinthians 15:55.

O grave Heb. "Sheol," also in preceding clause. (See Scofield "Habakkuk 2:5").

Book Introduction - Joel

Read first chapter of Joel

Joel, a prophet of Judah, probably exercised his ministry during the reign of Joash (2Chr 22. to 24.). In his youth he may have known Elijah, and he certainly was a contemporary of Elisha. The plagues of insects, which were the token of the divine chastening, give occasion for the unveiling of the coming "day of the Lord" (Isaiah 2:12, refs.), in its two aspects of judgment on the Gentiles and blessing for Israel.

Joel is in three chief parts:

The plague of insects, 1:1-20. The day of the Lord, 2:1-3:8. Retrospect of the day of the Lord, and full kingdom blessing, 3:9-21.

palmerworm

The palmerworm, locust, etc., are thought to be different forms, at different stages of development, of one insect. The essential fact is that, according to the usual method of the Spirit in prophecy, some local circumstance is shown to be of spiritual significance, and is made the occasion of a far-reaching prophecy (e.g.) Isaiah 7:1-14 where the Syrian invasion and the unbelief of Ahaz give occasion to the great prophecy of verse 14. Here in Joel a plague of devouring insects is shown to have spiritual significance Joel 1:13,14 and is made the occasion of the prophecy of the day of the Lord, not yet fulfilled. (See Scofield "Isaiah 2:12"). This is more developed in Joel 2., where the literal locusts are left behind, and the future day of Jehovah fills the scene.

The whole picture is of the end-time of this present age, of the "times of the Gentiles" Luke 21:24; Revelation 16:14 of the battle of Armageddon ; Revelation 16:14; 19:11-21 of the regathering of Israel. (See Scofield "Romans 11:26") and of kingdom blessing. It is remarkable that Joel, coming at the very beginning of written prophecy (B.C. 836), gives the fullest view of the consummation of all written prophecy.

The order of events is:

(1) The invasion of Palestine from the north by Gentile world-powers headed up under the Beast and false prophet Joel 2:1-10 "Armageddon," (See Scofield "Revelation 16:14"). (2) the Lord's army and destruction of the invaders Joel 2:11; Revelation 19:11-21. (3) the repentance of Judah in the land Joel 2:12-17 (See Scofield "Deuteronomy 30:3"). (4) the answer of Jehovah Joel 2:18-27 (5) the effusion of the Spirit in the (Jewish) "last days" Joel 2:28,29. (6) the return of the Lord in glory and the setting up of the kingdom Joel 2:30-32; Acts 15:15-17 by the regathering of the nation and judgment of the nations Joel 3:1-16 (7) full and permanent kingdom blessing Joel 3:17-21; Zechariah 14:1-21. (See Scofield "Matthew 25:32").

his army

To verse 10 inclusive the invading army is described; at verse 11 Jehovah's army. This "army" is described, Revelation 19:11-18. The call to repentance is based upon the Lord's promise of deliverance, Joel 2:12-17. At verses Joel 2:18-20 we have the deliverance (Joel 2:20); see "Armageddon," (See Scofield "Revelation 16:14") , and kingdom blessing in verses Joel 2:21-27. Verses 28-32 give the outpouring of the Spirit, and verses 29-32 the cosmical signs preceding the day of the Lord. See Scofield "Revelation 19:11". repenteth

(See Scofield "Zechariah 8:14"). afterward

Cf. Acts 2:17 which gives a specific interpretation of "afterward" (Heb. acherith= "latter," "last"). "Afterward" in Joel Joel 2:28 means "in the last days" ( (Greek - ἔσχατος ), and has a partial and continuous fulfilment during the "last days" which began with the first advent of Christ Hebrews 1:2 but the greater fulfilment awaits the "last days" as applied to Israel. (See Scofield "Acts 2:17") , for phrase, "the last days." See Scofield "Acts 2:17". remnant

(See Scofield "Jeremiah 15:21").

remnant

(See Scofield "Jeremiah 15:21"). Prepare war

Verses 9-14 refer to Armageddon; verses 15,16 are parallel with Joel 2:30-32. From verses 9 to 16 we have a resume of Joel 2:9-32.

Book Introduction - Amos

Read first chapter of Amos

Amos, a Jew, but prophesying (B.C. 776-763) in the northern kingdom (Amos 1:1; 7:14,15) exercised his ministry during the reign of Jeroboam II, an able but idolatrous king who brought his kingdom to the zenith of its power. Nothing could seem more improbable than the fulfilment of Amos' warnings; yet within fifty years the kingdom was utterly destroyed. The vision of Amos is, however, wider than the northern kingdom, including the whole "house of Jacob."

Amos is in four parts:

Judgments on the cities surrounding Palestine, 1:1-2:3. Judgements on Judah and Israel, 2:4-16. Jehovah's controversy with "the whole family" of Jacob, 3:1-9:10. The future glory of the Davidic kingdom, 9:11-15.

roar

"Roar," etc. Cf. Isaiah 42:13; Jeremiah 25:30-33; Hosea 11:10,11; Joel 3:16. It will be found that wherever the phrase occurs it is connected with the destruction of Gentile dominion (see "Times of the Gentiles," Luke 21:24. (See Scofield "Revelation 16:19") and the blessing of Israel in the kingdom. Without a doubt a near fulfilment upon Syria occurred 2 Kings 14:28 but the expression, "the Lord will roar," looks forward to a vaster fulfilment. See Scofield "Joel 1:4".

For three

The judgments on Judah and Israel were fulfilled as to Judah in the 70 years' captivity; as to Israel (the northern kingdom) in the world-wide dispersion which still continues.

whole family

The language here, and the expression "house of Jacob," Amos 3:13 evidently gives the prophecy a wider application than to "Israel," the ten-tribe northern kingdom, though the judgment was, in the event, executed first upon the northern kingdom. 2 Kings 17:18-23. therefore

It is noteworthy that Jehovah's controversy with the Gentile cities which hated Israel is brief: "I will send a fire." But Israel had been brought into the place of privilege and so of responsibility, and the Lord's indictment is detailed and unsparing. Cf. Matthew 11:23; Luke 12:47,48.

Beth-el

Cf. 1 Kings 12:25-33. Any altar at Beth-el, after the establishment of Jehovah's worship at Jerusalem was of necessity divisive and schismatic. Deuteronomy 12:4-14. Cf. ; John 4:21-24; Matthew 18:20; Hebrews 13:10-14. thanksgiving

(See Scofield "Leviticus 7:13").

remnant

(See Scofield "Jeremiah 15:21").

trust

(See Scofield "Psalms 2:12").

repented

(See Scofield "Zechariah 8:14"). plumbline

Symbol of judgment according to righteousness. raise

As prophesied and fulfilled, 2 Kings 15:10.

standing

The position of the Lord (Adonai) is significant. The altar speaks properly of mercy because of judgement executed upon an interposed sacrifice, but when altar and sacrifice are despised the altar becomes a place of judgment. Cf. John 12:31. hell

Heb. "Sheol," (See Scofield "Habakkuk 2:5"). sift

(See Scofield "Psalms 72:1").

Book Introduction - Obadiah

Read first chapter of Obadiah

Internal evidence seems to fix the date of Obadiah's ministry in the reign of the bloody Athaliah 2 Kings 8:16-26. If this be true, and if the ministry of Joel was during the reign of Joash, then Obadiah is chronologically first of the writing prophets, and first to use the formula, "the day of the Lord." (Cf.) (See Scofield "Joel 1:4").

The book is in four parts:

Edom's humiliation, vs. 1-9. The crowning sin of Edom, vs. 10-14. The future visitation of Edom in the day of the Lord, vs. Ob1:15,16, (Isa 34.). Isa63:1-6. The inclusion of Edom in the future kingdom, Ob1:17-21; Nu24:17-19.

Edom

(See Scofield "Genesis 36:1"). kingdom

See Kingdom, (See Scofield "Zechariah 12:8") See Scofield "1 Corinthians 15:24"

Book Introduction - Jonah

Read first chapter of Jonah

The historical character of the man Jonah is vouched for by Jesus Christ Matthew 12:39-41 as also that his preservation in the great fish was a "sign" or type of the Lord's own entombment and resurrection. Both are miraculous and both are equally credible. 2 Kings 14:25 records the fulfilment of a prophecy by Jonah. The man himself was a bigoted Jew, unwilling to testify to a Gentile city, and angry that God had spared it. Typically he foreshadows the nation of Israel out of its own land; a trouble to the Gentiles, yet witnessing to them; cast out by them, but miraculously preserved; in their future deepest distress calling upon Jehovah-Saviour, and finding deliverance, and then becoming missionaries to the Gentiles. Zechariah 8:7-23.

He typifies Christ as the Sent One, raised from the dead, and carrying salvation to the Gentiles. The chapter divisions indicate the analysis of Jonah. SCOFIELD REFERENCE NOTES (Old Scofield 1917 Edition)

Book Introduction

The Book of Jonah

The historical character of the man Jonah is vouched for by Jesus Christ Matthew 12:39-41 as also that his preservation in the great fish was a "sign" or type of the Lord's own entombment and resurrection. Both are miraculous and both are equally credible. 2 Kings 14:25 records the fulfilment of a prophecy by Jonah. The man himself was a bigoted Jew, unwilling to testify to a Gentile city, and angry that God had spared it. Typically he foreshadows the nation of Israel out of its own land; a trouble to the Gentiles, yet witnessing to them; cast out by them, but miraculously preserved; in their future deepest distress calling upon Jehovah-Saviour, and finding deliverance, and then becoming missionaries to the Gentiles. Zechariah 8:7-23.

He typifies Christ as the Sent One, raised from the dead, and carrying salvation to the Gentiles. The chapter divisions indicate the analysis of Jonah. Nineveh

(See Scofield "Nahum 1:1") fear

(See Scofield "Psalms 19:9") feared

(See Scofield "Psalms 19:9"). great fish

No miracle of Scripture has called forth so much unbelief. The issue is not between the doubter and this ancient record, but between the doubter and the Lord Jesus Christ. Matthew 12:39,40. Science, "falsely so called" 1 Timothy 6:20 failing to take account of the fact that it deals only with the outward phenomena of a fallen race, and of an earth under a curse Genesis 3:17-19 is intolerant of miracles. To faith, and to true science, miracle is what might be expected of divine love, interposing God in a physically and morally disordered universe. Romans 8:19-23.

prepared

Four prepared things. Jonah 4:6,7,8

great fish

No miracle of Scripture has called forth so much unbelief. The issue is not between the doubter and this ancient record, but between the doubter and the Lord Jesus Christ. Matthew 12:39,40. Science, "falsely so called" 1 Timothy 6:20 failing to take account of the fact that it deals only with the outward phenomena of a fallen race, and of an earth under a curse Genesis 3:17-19 is intolerant of miracles. To faith, and to true science, miracle is what might be expected of divine love, interposing God in a physically and morally disordered universe. Romans 8:19-23.

prepared

Four prepared things. Jonah 4:6,7,8 hell

Heb. "Sheol," (See Scofield "Habakkuk 2:5")

Nineveh

(See Scofield "Nahum 1:1") repent

(See Scofield "Zechariah 8:14") repented

(See Scofield "Zechariah 8:14")

repented

(See Scofield "Zechariah 8:14") prepared

Four prepared things. Jonah 1:17; 4:6,7,8 fainted

Cf. 1 Kings 19:4-8. Taken as a lesson in service we have in Jonah a servant,

(1) disobedient, Jonah 1:1-11; (2) afflicted, Jonah 1:12-17; (3) praying Jonah 2:1-9; (4) delivered, Jonah 2:10; (5) recommissioned, Jonah 3:1-3; (6) powerful, Jonah 3:4-9; (7) perplexed and fainting but not forsaken, Jonah 4:1-11.

Nineveh (See Scofield "Nahum 1:1")

Book Introduction - Micah

Read first chapter of Micah

Micah, a contemporary of Isaiah, prophesied during the reigns of Jotham, Ahaz, and Hezekiah over Judah, and of Pekahiah, Pekah, and Hoshea over Israel 2 Kings 15:23-30; 17:1-6. He was a prophet in Judah Jeremiah 26:17-19 but the book called by his name chiefly concerns Samaria.

Micah falls into three prophetic strains, each beginning, "Hear":

1:1-2:13 3:1-5:15 6:1-7:20

The events recorded Micah cover a period of 40 years (Ussher). Nineveh (See Scofield "Nahum 1:1") Therefore

In Micah 1:6-16 the Assyrian invasion is described. Cf. 2 Kings 17:1-18. This is the local circumstance which gives rise to the prophecy of the greater invasion in the last days. Micah 4:9-13 and of the Lord's deliverance at Armageddon. ; Revelation 16:14; 19:17.

remnant

(See Scofield "Jeremiah 15:21")

Therefore

Prediction of the destruction of Jerusalem, fulfilled A.D. 70. Cf. Daniel 9:26

mountain

General predictions concerning the kingdom. In Scripture a mountain is the symbol of a great earth power Daniel 2:35, hills, of smaller power. The prediction asserts

(1) the ultimate establishment of the kingdom, with Jerusalem for the capital (Micah 4:1); (2) the universality of the future kingdom (Micah 4:2); (3) its character--peace (Micah 4:3); (4) its effect--prosperity (Micah 4:4) 4). Cf. ; Isaiah 2:1-5; 11:1-12

it shall be exalted See "remnant" (See Scofield "Jeremiah 15:21") redeem

Heb. "goel," Redemp. (Kinsman type). (See Scofield "Isaiah 59:20").

Now

The "word of the Lord that came to Micah" Micah 4:1 having described the future kingdom Micah 4:1-8 and glanced at the Babylonian captivities Micah 4:9-10 goes forward into the last days to refer to the great battle (see "Armageddon,") Revelation 16:14, (See Scofield "Revelation 19:17") which immediately precedes the setting up of the Messianic kingdom (see "Kingdom (O.T.)," Genesis 1:26 See Scofield "Zechariah 12:8" also, "Kingdom (N.T.), ; Luke 1:31-33; 1 Corinthians 15:28.

Micah 5:1,2 forms a parenthesis in which the "word of the Lord" goes back from the time of the great battle (yet future) to the birth and rejection of the King, Messiah-Christ Matthew 27:24,25,37. This is followed by the statement that He will "give them up until the time that she which travaileth hath brought forth" (Micah 5:3). There is a twofold "travail" of Israel:

(1) that which brings forth the "man child" (Christ) Revelation 12:1,2 and (2) that which, in the last days, brings forth a believing "remnant" out of the still dispersed and unbelieving nation Micah 5:3; Jeremiah 30:6-14; Micah 4:10. Both aspects are combined in Isa. 66. In Micah 5:7 we have the "man-child" (Christ) of Revelation 12:1,2 in Micah 5:8-24 the remnant, established in kingdom blessing. The meaning of Micah 5:3 is that, from the rejection of Christ at His first coming Jehovah will give Israel up till the believing remnant appears; then He stands and feeds in His proper strength as Jehovah (Micah 5:4); He is the defence of His people as in Micah 4:3,11-13 and afterward the remnant go as missionaries to Israel and to all the world. ; Micah 5:7,8; Zechariah 8:23.

everlasting

Cf. Isaiah 7:13,14; 9:6,7. The "child" was born in Bethlehem, but the "Son" was "from everlasting." remnant

(See Scofield "Jeremiah 15:21") remnant

The ministry of the Jewish remnant Isaiah 1:9 (See Scofield "Romans 11:5") has a twofold aspect, "a dew from the Lord"; "a lion among the beasts." Turning to the Lord in the great tribulation Psalms 2:5. See Scofield "Revelation 7:14", the remnant takes up the beautiful gospel of the kingdom. See Scofield "Revelation 14:6" and proclaims it under awful persecution "unto all nations, for a witness." Matthew 24:14. The result is seen in Revelation 7:4-14 This is the "dew" aspect, and is followed by the "day of the Lord" ; Isaiah 2:10-22; Revelation 19:11-21. In the morning of which the kingdom is set up in power. Again there is a world-wide preaching to Jew and Gentile, but now it is the word that the King is on His holy hill of Zion (Psa. 2.), and the unrepentant will be broken with His rod of iron. Psalms 2:6-9. The preaching is given in Psalms 2:10-12. This is the "lion" aspect of the remnant's testimony. Revelation 2:26-28. The full kingdom-age of blessing follows the "rod of iron" aspect.

redeemed

(See Scofield "Isaiah 59:20"). See Scofield "Exodus 14:30".

trust

(See Scofield "Psalms 2:12"). Therefore

Micah 7:7-20 is, primarily, the confession and intercession of the prophet, who identifies himself with Israel. Cf. Daniel 9:3-19. Intercession was a test of the prophetic office ; Jeremiah 27:18; Genesis 20:7 But Micah's prayer voices also the heart exercise of the remnant in the last days. Such is prophecy, an intermingling of the near and the far. (Cf) ; Psalms 22:1; Matthew 27:46. remnant

(See Scofield "Jeremiah 15:21")

Book Introduction - Nahum

Read first chapter of Nahum

Nahum prophesied during the reign of Hezekiah, probably about one hundred and fifty years after Jonah. He has but one subject--the destruction of Nineveh. According to Diodorus Siculus, the city was destroyed nearly a century later, precisely as here predicted. The prophecy is one continuous strain which does not yield to analysis. The moral theme is: the holiness of Jehovah which must deal with sin in judgment. Nineveh

Nineveh stands in Scripture as the representative of apostate religious Gentiledom, as Babylon represents the confusion into which the Gentile political world-system has fallen Daniel 2:41-43, (See Scofield "Isaiah 13:1") , Under the preaching of Jonah, B.C. 862, the city and king had turned to God (Elohim), Jonah 3:3-10 But in the time of Nahum, more than a century later, the city had wholly apostatized from God. It is this which distinguishes Nineveh from all the other ancient Gentile cities, and which makes her the suited symbol of the present religious Gentile world-system in the last day. Morally, Nineveh is described in Romans 1:21-23. The chief deity of apostate Nineveh was the bull-god, with the face of a man and the wings of a bird: "an image made like to corruptible man, and to birds, and four-footed beasts."

The message of Nahum, uttered about one hundred years before the destruction of Nineveh, is, therefore, not a call to repentance, but an unrelieved warning of judgment: "He will make an utter end: affliction shall not rise up the second time." Nahum 1:9; see, also, Nahum 3:10. For there is no remedy for apostasy but utter judgment, and a new beginning. Cf. ; Isaiah 1:4,5,24-28; Hebrews 6:4-8; Proverbs 29:1.

It is the way of God; apostasy is punished by catastrophic destruction. Of this the flood and the destruction of Nineveh are witnesses. The coming destruction of apostate Christendom is foreshadowed by these. (Cf) Daniel 2:34,35; Luke 17:26,27; Revelation 19:17-21.

burden See note 1, (See Scofield "Isaiah 13:1") God is jealous

The great ethical lesson of Nahum is that the character of God makes Him not only "slow to anger," and "a stronghold to them that trust Him," but also one who "will not at all acquit the wicked." He can be "just, and the justifier of him which believeth in Jesus" Romans 3:26 but only because His holy law has been vindicated in the cross. he knoweth them that trust Psalms 1:6; 2 Timothy 2:19 (See Scofield "Psalms 2:12"). Nineveh

(See Scofield "Nahum 1:1") No,

Or, No-Amon. Jeremiah 46:25; Ezekiel 30:15,16

Book Introduction - Habakkuk

Read first chapter of Habakkuk

It seems most probable that Habakkuk prophesied in the latter years of Josiah. Of the prophet himself nothing is known. To him the character of Jehovah was revealed in terms of the highest spirituality. He alone of the prophets was more concerned that the holiness of Jehovah should be vindicated than that Israel should escape chastisement. Written just upon the eve of the captivity, Habakkuk was God's testimony to Himself as against both idolatry and pantheism.

The book is in five parts:

Habakkuk's perplexity in view of the sins of Israel and the silence of God, 1:1-4. Historically this was the time of Jehovah's forbearance because of Josiah's repentance (2Ki22:18-20). The answer of Jehovah to the prophet's perplexity1:5-11. The prophet, thus answered, utters the testimony to Jehovah, 1:12-17; but he will watch for further answers, 2:1. To the watching prophet comes the response of the "vision," 2:20. All ends in Habakkuk's sublime Psalm of the Kingdom.

As a whole the Book of Habakkuk raise and answers the question of God's consistency with Himself in view of permitted evil. The prophet thought that the holiness of God forbade him to go on with evil Israel. The answer of Jehovah announces a Chaldean invasion (Habakkuk 1:6), and a world- wide dispersion Habakkuk 1:5). But Jehovah is not mere wrath; "He delighteth in mercy" (Micah 7:18), and introduces into His answers to the perplexed prophet the great promises, ; Micah 1:5; 2:3,4,14,20. burden See note 1, (See Scofield "Isaiah 13:1"). for I will work

Verse 5 anticipates the dispersion "among the nations" (cf) Deuteronomy 28:64-67. While Israel as a nation is thus dispersed, Jehovah will "work a work" which Israel "will not believe." Acts 13:37-41, interprets this prediction of the redemptive work of Christ. It is significant that Paul quotes this to Jews of the dispersion in the synagogue at Antioch.

run that readeth it

Not, as usually quoted, "that he that runneth may read," but, "that he may run that readeth"; i.e. as a messenger of the "vision." Cf. Zechariah 2:4,5 appointed time

To the watching prophet comes the response of the "vision" Habakkuk 2:2-20). Three elements are to be distinguished:

(1) The moral judgment of Jehovah upon the evils practised by dispersed Israel (Hab 5-13,15-19). (2) The future purpose of God that, practised by dispersed Israel (Habakkuk 2:5-13,15-19). (2) The future purpose of God that, "the earth shall be filled with the knowledge of the glory of Jehovah, as the waters cover the sea" (Habakkuk 2:14). That this revelation awaits the return of the Lord in glory is shown (a) by the parallel passage in Isaiah 11:9-12 and (b) by the quotation of verse 3 in Hebrews 10:37,38 where the "it" of the "vision" becomes "he" and refers to the return of the Lord. It is then, after the "vision" is fulfilled, that "the knowledge of the glory," etc, shall fill the earth. But (3) meantime, "the just shall live by his faith." This great evangelic word is applied to Jew and Gentile in Romans 1:17 to the Gentiles in Galatians 3:11-14 and to Hebrews (especially) in Hebrews 10:38. This opening of life to faith alone, makes possible not only the salvation of the Gentiles during the dispersion of Israel "among the nations" ; Habakkuk 1:5; Galatians 3:11-14 but also makes possible a believing remnant in Israel while the nation, as such, is in blindness and unbelief, (See Scofield "Romans 11:1") with neither priesthood nor temple, and consequently unable to keep the ordinances of the law. Such is Jehovah! In disciplinary government His ancient Israel is cast out of the land and judicially blinded 2 Corinthians 3:12-15 but in covenanted mercy the individual Jew may resort to the simple faith of Abraham ; Genesis 15:6; Romans 4:1-5 and be saved. But this does not set aside the Palestinian See Scofield "Deuteronomy 30:3" and Davidic See Scofield "2 Samuel 7:16". Covenants, for "the earth shall be filled," etc. (Habakkuk 2:14),and Jehovah will again be in His temple (Habakkuk 2:20). Cf. ; Habakkuk 2:14,20; Romans 11:25-27

hell

Sheol is, in the O.T., the place to which the dead go.

(1) Often, therefore, it is spoken of as the equivalent of the grave, merely, where all human activities cease; the terminus toward which all human life moves (e.g. Genesis 42:38 grave Job 14:13 grave Psalms 88:3 grave (2) To the man "under the sun," the natural man, who of necessity judges from appearances, sheol seems no more than the grave-- the end and total cessation, not only of the activities of life, but of life itself. Ecclesiastes 9:5,10 (3) But Scripture reveals sheol as a place of sorrow 2 Samuel 22:6; Psalms 18:5, 116:3; in which the wicked are turned Psalms 9:17 and where they are fully conscious ; Isaiah 14:9-17; Ezekiel 32:21 see, especially, Jonah 2:2 what the belly of the great fish was to Jonah that sheol is to those who are therein). The sheol of the O.T. and hades of the N.T. (See Scofield "Luke 16:23") are identical.

is it not Or, it is not of the LORD, etc., i.e. though permitted in His providence, not His plan. Cf. Micah 4:2-4. For the earth shall be filled

Cf. Isaiah 11:9 which fixes the time when "the earth," etc. It is when David's righteous Branch has set up the kingdom. (See "Kingdom (O.T.)," ; 2 Samuel 7:9; Zechariah 12:8 also, "Kingdom (N.T.)," ; Luke 1:31-33; 1 Corinthians 15:28. Habakkuk's phrase marks an advance on that of Isaiah. In the latter it is "the knowledge of the Lord." That, in a certain sense, is being diffused now; but in Habakkuk it is "the knowledge of the glory of the Lord," and that cannot be till He is manifested in glory ; Matthew 24:30; 25:31; Luke 9:26; 2 Thessalonians 1:7; 2:8; Jude 1:14. The transfiguration was a foreview of this. Luke 9:26-29. trusteth (See Scofield "Psalms 2:12")

Prayer

Prayer in the O.T. is in contrast with prayer in the N.T. in two respects:

(1) In the former the basis of prayer is a covenant of God, or an appeal to his revealed character as merciful, gracious, etc. In the latter the basis is relationship: "When ye pray, say, Our Father" Matthew 6:9. (2) A comparison, e.g. of the prayers of Moses and Paul, will show that one was praying for an earthly people whose dangers and blessings were earthly; the other for a heavenly people whose dangers and blessings were spiritual.

Cushan

Or, Ethiopia. at the light

Or, thine arrows walked in the light, etc. Although

i.e. despite the afflictions of Israel in dispersion, the prophet will rejoice because of the Lord, as yet to return to His temple.

Book Introduction - Zephaniah

Read first chapter of Zephaniah

This prophet, a contemporary of Jeremiah, exercised his ministry during the reign of Josiah. It was a time of revival (2Ki. 22), but the captivity was impending, nevertheless, and Zephaniah points out the moral state which, despite the superficial revival under Josiah (Jeremiah 2:11-13), made it inevitable.

Zephaniah is in four parts:

The coming invasion of Nebuchadnezzar a figure of the day of the Lord, 1:1-2:3. Predictions of judgment on certain peoples, 2:4-15. The moral state of Israel for which the captivity was to come, 3:1-7. The judgment of the nations followed by kingdom blessing under Messiah, 3:8-20.

Chemarims

i.e. idolatrous priests. Cf. 2 Kings 23:5. Malcham

An idol of the Ammonites, same as Molech, or Milcom. for the day of the Lord

As in the other Prophets, the approaching invasion of Nebuchadnezzar is treated as an adumbration of the true day of the Lord in which all earth-judgments will culminate, to be followed by the restoration and blessing of Israel and the nations in the kingdom. See "Day of the Lord" Isaiah 2:10-22; Revelation 19:11-21 "Israel" ; Genesis 12:2,3; Romans 11:26. CF. Joel 1.,2. Maktesh

Lit. The Mortar, a depression in Jerusalem where the bazaars were.

desired Lit. that hath not shame. Cf. Jeremiah 3:3. remnant

(See Scofield "Jeremiah 15:21"). Nineveh

(See Scofield "Nahum 1:1").

trusted

(See Scofield "Psalms 2:12") fear

(See Scofield "Psalms 19:9") then will I turn

In Zephaniah the conversion of "the peoples" is stated out of the usual prophetic order, in which the blessing of Israel and the setting up of the kingdom precedes the conversion of the Gentiles. (See Scofield "Zechariah 12:1"). See Scofield "Zechariah 12:8". But the passage gives clear testimony as to when the conversion of the nations will occur. It is after the smiting of the nations. Cf. Isaiah 11:9 with context; Daniel 2:34,35; Psalms 2:5-8; Acts 15:15-17; Revelation 19:19-20:6. trust

(See Scofield "Psalms 2:12"). remnant

(See Scofield "Jeremiah 15:21") the midst of thee

That this, and all like passages in the Prophets (see "Kingdom (O.T.)," Genesis 1:26; Zechariah 12:8 cannot refer to anything which occurred at the first coming of Christ is clear from the context. The precise reverse was true. (See Scofield "Isaiah 11:1").

Book Introduction - Haggai

Read first chapter of Haggai

Haggai was a prophet of the restored remnant after the 70 years' captivity. The circumstances are detailed in Ezra and Nehemiah. To hearten, rebuke, and instruct that feeble and divided remnant was the task of Haggai, Zechariah, and Malachi. The theme of Haggai is the unfinished temple, and his mission to admonish and encourage the builders.

The divisions of the book are marked by the formula, "came the word of the Lord by Haggai":

The event which drew out the prophecy, 1:1,2. The divine displeasure because of the interrupted work, 1:3-15. The temples--Solomon's, the restoration temple, and the kingdom-age temple, 2:1-9. Uncleanness and chastening, 2:10-19. The final victory, 2:20-23 (see) Re19:17-20; 14:19,20; Zec14:1-3.

sixth month

i.e. September, also Haggai 1:15. fear

(See Scofield "Psalms 19:9") remnant

(See Scofield "Jeremiah 15:21").

seventh month

i.e. October. house in her first glory

The prophet calls upon the old men who remembered Solomon's temple to witness to the new generation how greatly that structure exceeded the present in magnificence; and then utters a prophecy (Haggai 1:7-9) which can only refer to the future kingdom temple described by Ezekiel. It is certain that the restoration temple and all subsequent structures, including Herod's, were far inferior in costliness and splendour to Solomon's. The present period is described in Hosea 3:4,5. Verse 6 is quoted in Hebrews 12:26,27. Verse 7: "I will shake all nations," refers to the great tribulation and is followed by the coming of Christ in glory, as in Matthew 24:29,30. "The desire of all nations" is Christ. (See Scofield "Malachi 3:1"). latter house

In a sense all the temples (i.e Solomon's; Ezra's; Herod's; that which will be used by the unbelieving Jews under covenant with the Beast Daniel 9:27; Matthew 24:15; 2 Thessalonians 2:3,4 and Ezekiel's future kingdom temple Ez 40.-47.), are treated as one "house"-- the "house of the Lord," since they all profess to be that. For that reason Christ purified the temple of His day, erected though it was by an Idumean usurper to please the Jews. Matthew 21:12,13.

glory Or, the future glory of this house shall be greater than the former. holy flesh (See Scofield "Jeremiah 11:15").

Book Introduction - Zechariah

Read first chapter of Zechariah

Zechariah, like Haggai, was a prophet to the remnant which returned after the 70 years. There is much of symbol in Zechariah, but these difficult passages are readily interpreted in the light of the whole body of related prophecy. The great Messianic passages are, upon comparison with the other prophecies of the kingdom, perfectly clear. Both advents of Christ are in Zechariah's prophecy Zechariah 9:9; Matthew 21:1-11 Zechariah 14:3,4. More than Haggai or Malachi, Zechariah gives the mind of God about the Gentile world-powers surrounding the restored remnant. He has given them their authority Daniel 2:27-40 and will hold them to account; the test, as always, being their treatment of Israel. (See Scofield "Genesis 15:18") note 3, clause 6; Zechariah 2:8. Zechariah, therefore, falls into three broad divisions:

Symbolic visions in the light of the Messianic hope, 1:1-6:15. The mission from Babylon, 7:, 8. Messiah in rejection and afterwards in power, 9-14.

eighth month

i.e. November. Sebat

Eleventh month i.e. February. I saw

The "man" (Zechariah 1:8) is the "my lord," "the angel that talked with me" (Zechariah 1:9), and "the angel of the Lord" (Zechariah 1:10,11). The "man" "stood among the myrtle trees" (Zechariah 1:8). The prophet addresses him as "my lord" (cf) Genesis 19:2 but when the "man" answers he perceives that he has addressed an angel--"the angel that talked with me" (Zechariah 1:9). In Zechariah 1:10 the being of the vision is again "the man that stood among the myrtle trees." In Zechariah 1:11 he is called "the angel of the Lord," and to him the (riders on the) "red horses, speckled with white" say: "We have walked to and fro," etc. Then (Zechariah 1:12) "the angel of the Lord" (i.e. the "man," "my lord," "the angel that talked with me") intercedes for the land against a world at ease. The date of the intercession was at the end of the 70 years' captivity of Judah. Zechariah 1:9-12.

Taken as a whole Zechariah 1:8-17 Zechariah's first vision reveals Judah in dispersion; Jerusalem under adverse possession; and the Gentile nations at rest about it. This condition still continues, and Jehovah's answer to the intercession of the angel sweeps on to the end-time of Gentile domination, when "the Lord shall yet comfort Zion," etc. (Zechariah 1:16,17).

Isaiah 40:1-5. See "Kingdom (O.T.)" (See Scofield "Genesis 1:26") See Scofield "Zechariah 12:8".

red horse Cf. Revelation 6:4. The whole Gentile period is characterized by the red horse, i.e. "sword." ; Daniel 9:26; Matthew 24:6,7. angel

(See Scofield "Hebrews 1:4"). angel

(See Scofield "Hebrews 1:4") horn

A "horn" is the symbol of a Gentile king Daniel 7:24; Revelation 17:12 and the vision is of the four world empires ; Daniel 2:36-44; 7:3-7 which have "scattered Judah, Israel, and Jerusalem" (v.19) angel

(See Scofield "Hebrews 1:4") And the Lord

The word charash, trans. "carpenter," is lit. carver, engraver. Zechariah 1:21 makes it plain that, whatever the four carvers may be, they are used to "fray," or carve away (Heb. charad) in the sense of diminishing, enfeebling, the great Gentile world-powers. They may stand for Jehovah's "four sore judgments," the sword, famine, evil beasts, and pestilence Ezekiel 14:21 the four horses of Rev. 6.

again

As in Zechariah 1:8-11, the "man" of Zechariah 2:1 1 is "the angel that talked with me" of Zechariah 1:3. The measuring-line (or reed) is used by Ezekiel Ezekiel 40:3,5 as a symbol of preparation for rebuilding the city and temple in the kingdom-age. Here also it has that meaning, as the context (Zechariah 2:4-13) shows. The subject of the vision is the restoration of nation and city. In no sense has this prophecy been fulfilled. The order is:

(1) The Lord in glory in Jerusalem, Zechariah 2:5 (cf. Matthew 24:29,30) (2) the restoration of Israel, Zechariah 2:6; (3) the judgment of Jehovah upon the nations, Zechariah 2:8, "after the glory" Matthew 25:31,32 (4) the full blessing of the earth in the kingdom, Zechariah 2:10-13, See "Kingdom (O.T.)" Genesis 1:26. (See Scofield "Zechariah 12:8"). "Israel," ; Genesis 12:2; Romans 11:26.

angel

(See Scofield "Hebrews 1:4").

Joshua

The fifth vision discloses:

(1) The change from self-righteousness to the righteousness of God (See Scofield "Romans 3:21") of which Paul's experience, Philippians 3:1-9 is the illustration, as it is also the foreshadowing of the conversion of Israel. (2) In type, the preparation of Israel for receiving Jehovah's "BRANCH" (See Scofield "Isaiah 4:2"). The refusal of the Jews to abandon self-righteousness for the righteousness of God blinded them to the presence of the BRANCH in their midst at His first advent Romans 10:1-4; 11:7,8 Cf. Zechariah 6:12-15 which speaks of the manifestation of the BRANCH in glory (v. 13) as the Priest-King, when Israel will receive Him. See Scofield "Hebrews 5:6".

angel(See Scofield "Hebrews 1:4"). clothed See, Isaiah 64:6 Contra: Philippians 3:1-9.

angel(See Scofield "Hebrews 1:4"). clothe

(See Scofield "Genesis 3:21"). angel

(See Scofield "Hebrews 1:4"). BRANCH

(See Scofield "Isaiah 4:2"). stone(See Scofield "1 Peter 2:8").

seven eyes Cf. Zechariah 4:10; Revelation 5:6. that day

Zechariah 3:10 marks the time of fulfilment as in the future kingdom. It speaks of a security which Israel has never known since the captivity, nor will know till the kingdom comes. (Cf. Isaiah 11:1-9).

angel

that talked

angel(See Scofield "Hebrews 1:4").

that talked(See Scofield "Zechariah 1:8"). And I said

The vision of the candlestick and olive trees (lit. trees of oil) is, as we know, from Revelation 11:3-12 a prophecy to be fulfilled in the last days of the present age. That which marks the ministry of the "two witnesses" Revelation 11:3,4 is power. (Cf Zechariah 4:6). In measure this power would rest upon Zerubbabel, who, having begun the restoration temple of Zechariah's time, would finish it (v.9) laying the "headstone" amid the shoutings of the people. The whole scene forms a precursive fulfilment of the ministry of the two witnesses of Rev. 11. and of the coming of the true "headstone," Prince Messiah, of whom prince Zerubbabel is a type. Oil is a uniform symbol of the Spirit. (See Scofield "Acts 2:4"). Joshua and Zerubbabel were doubtless the two olive trees for that day, as the two witnesses of Rev. 11. may, in turn, but point to Christ as Priest-King in the kingdom- age. Zechariah 6:12,13. eyes

(See Scofield "Zechariah 3:9")

flying roll

A "roll," in Scripture symbolism, means the written word whether of God or man Ezekiel 6:2; Jeremiah 36:2,4,6, etc: Ezekiel 3:1-3. Zechariah's eighth vision is of the rebuke of sin by the word of God. The two sins mentioned really transgress both tables of the law. To steal is to set aside our neighbor's right; to swear is to set aside God's claim to reverence. As always the law can only curse (Zechariah 5:3); Galatians 3:10-14. earth

Lit. land, i.e. Palestine. What is it

In the vision of the ephah local and prophetic elements are to be distinguished. The elements are: an ephah or measure; a woman in the ephah; a sealing weight upon the mouth of the ephah confining the woman, and the stork-winged women whose only function is to bear the ephah and woman away into Babylonia (Shinar). The thing thus symbolized was "through all the land" (v.6).

Symbolically, a "measure" (or "cup") stands for something which has come to the full, so that God must judge it 2 Samuel 8:2; Jeremiah 51:13; Habakkuk 3:6,7; Matthew 7:2; 23:32. A woman, in the bad ethical sense, is always a symbol of that which, religiously, is out of its place. The "woman" in Matthew 13:33 is dealing with doctrine, a sphere forbidden to her 1 Timothy 2:12. In Thyatira a woman is suffered to teach Revelation 2:20. The Babylon phase of the apostate church is symbolized by an unchaste woman, sodden with the greed and luxury of commercialism. ; Revelation 17:1-6; 18:3,11-20.

The local application of Zechariah's ninth vision is, therefore, evident. The Jews then in the land had been in captivity in Babylon. Outwardly they had put away idolatry, but they had learned in Babylon that insatiate greed of gain Nehemiah 5:1-9; Malachi 3:8 that intense commercial spirit which had been foreign to Israel as a pastoral people, but which was thenceforward to characterize them through the ages. These things were out of place in God's people and land. Symbolically He judged them as belonging to Babylon and sent them there to build a temple--they could have no part in His. The "woman" was to be "set there upon her own base" (Zechariah 5:11). It was Jehovah's moral judgment upon Babylonism in His own land and people.

Prophetically, the application to the Babylon of the Revelation is obvious. The professing Gentile church at that time condoning every iniquity of the rich, doctrinally a mere "confusion," as the name indicates, and corrupted to the core by commercialism, wealth, and luxury, falls under the judgment of God (Rev. 18.).

earth

Lit. land, i.e. Palestine. angel

(See Scofield "Hebrews 1:4"). Shinar

i.e. Babylonia. Daniel 1:2

four chariots

The interpretation of the tenth vision must be governed by the authoritative declaration of Zechariah 6:5. That which is symbolized by the four chariots with their horses is not the four world-empires of Daniel, but "the four spirits of heaven which go forth from standing before the Lord of all the earth" (Zechariah 6:5). These "spirits" are angels ; Luke 1:19; Hebrews 1:14 and are most naturally interpreted of the four angels of ; Revelation 7:1-3; 9:14,15. These have also a ministry earthward, and of like nature with the "spirits" of Zechariah 6:1-8. viz. judgment. The symbol (chariots and horses) is in perfect harmony with this. Always in Scripture symbolism they stand for the power of God earthward in judgment. ; Jeremiah 46:9,10; Joel 2:3-11 Nahum 3:1-7. The vision, then, speaks of the Lord's judgments upon the Gentile nations north and south in the day of the Lord ; Isaiah 2:10-22; Revelation 19:11-21. angel

(See Scofield "Hebrews 1:4") crowns

Following the earth-judgments symbolized in the horsed chariots (Zechariah 6:1-8) comes the manifestation of Christ in His kingdom glory (Zechariah 6:9-15). This is the invariable prophetic order: first the judgments of the day of the Lord ; Isaiah 2:10-22; Revelation 19:11-21 then the kingdom (cf) ; Psalms 2:5; 2:6; Isaiah 3:24-26; 4:2-6 ; 10:33,34; 11:1-10; Revelation 19:19-21; 20:4-6. This is set forth symbolically by the crowning of Joshua, which was not a vision, but actually done (cf) ; Isaiah 8:3,4; Ezekiel 37:16-22. The fulfilment in the BRANCH will infinitely transcend the symbol. He "shall bear the glory" ; Zechariah 6:13; Matthew 16:27; 24:30; 25:31 as the Priest-King on His own throne (Zechariah 6:12,13; Hebrews 7:1-3). Christ is now a Priest, but still in the holiest within the veil ; Leviticus 16:15; Hebrews 9:11-14,24 and seated on the Father's throne Revelation 3:21. He has not yet come out to take His own throne Hebrews 9:28. The crowns made for the symbolical crowning of Joshua were to be laid up in the temple as a memorial to keep alive this larger hope of Israel. BRANCH

(See Scofield "Isaiah 4:2")

Marg

ninth month, Chisleu i.e. December. they

"They," i.e. of the captivity in Babylon. The mission of these Jews of the captivity concerned a fast day instituted by the Jews in commemoration of the destruction of Jerusalem, wholly of their own will, and without warrant from the word of God. In the beginning there was doubtless sincere contrition in the observance of the day; now it had become a mere ceremonial. The Jews of the dispersion would be rid of it, but seek authority from the priests. The whole matter, like much in modern pseudo-Christianity, was extra-Biblical, formal, and futile. Jehovah takes the occasion to send a divine message to the dispersion. That message is in five parts:

(1) Their fast was a mere religious form; they should rather have given heed to the "former prophets" (vs. 4-7; Cf. Isaiah 1:12; Matthew 15:1-10 (2) they are told why their 70 years' prayer has not been answered (Zechariah 7:8-14); cf. ; Psalms 66:18; Isaiah 1:14-17 (3) the unchanged purpose of Jehovah, and the blessing of Israel in the kingdom Zechariah 8:1-8 cf. a like order in ; Isaiah 1:24-31; 2:1-4 (4) the messengers of the captivity are exhorted to hear the prophets of "these days," i.e, Haggai, Zechariah, and Malachi, and to do justly; then all their fasts and feasts will become gladness and joy Zechariah 8:9-19. (5) they are assured that Jerusalem is yet to be the religious centre of the earth Zechariah 8:20-23; Isaiah 2:1-3; Zechariah 14:16-21.

fifth month

i.e. August.

holy mountain

Holiness, Sanctification, Summary: In the O.T. the words consecration, dedication, sanctification, and holiness are various renderings of one Hebrew word, are used of persons and of things, and have an identical meaning, i.e. set apart for God. Only when used of God himself (e.g. Leviticus 11:45), or of the holy angels (e.g. Daniel 4:13) is any inward ; Leviticus 11:45; Daniel 4:13 moral quality necessarily implied. Doubtless a priest or other person set apart to the service of God, whose whole will and desire went with his setting apart, experienced progressively an inner detachment from evil; but that aspect is distinctively of the N.T., not of the O.T. Matthew 4:5. these days

The "remnant" in Zechariah 8:6,11,12 refers to the remnant of Judah which returned from Babylon, and among whom Zechariah was prophesying. (See Scofield "Romans 11:5").

remnant (See Scofield "Jeremiah 15:21") residue

Or, remnant. repented

Repentance (O.T.), Summary: In the O.T., repentance is the English word used to translate the Heb. nacham, to be "eased" or "comforted." It is used of both God and man. Notwithstanding the literal meaning of nacham, it is evident, from a study of all the passages, that the sacred writers use it in the sense of metanoia in the N.T.--a change of mind. Matthew 3:2 (See Scofield "Acts 17:30"). As in the N.T., such change of mind is often accompanied by contrition and self-judgment. When applied to God the word is used phenomenally according to O.T. custom. God seems to change His mind. The phenomena are such as, in the case of man, would indicate a change of mind. fourth month i.e. July.

fifth month i.e. August.

seventh month i.e. October.

tenth month i.e. January. those days

i.e. in the days when Jerusalem has been made the centre of the earth's worship. Zechariah 8:23 explains: the Jew (see "Remnant," ; Isaiah 1:9; Romans 11:5 will then be the missionary, and to the very "nations" now called "Christian"!

For Another Point of View: See Topic 301242

burden

(See Scofield "Isaiah 13:1") , note 1. because of him

There seems to be a reference here to the advance and return of Alexander (Zechariah 9:13) after the battle of Issus, who subdued the cities mentioned in Zechariah 9:1-6, and afterward returned to Greece without harming Jerusalem. But the greater meaning converges on the yet future last days (See Scofield "Acts 2:17") as the last clause of verse Zechariah 9:8 shows, for many oppressors have passed through Jerusalem since the days of Alexander. behold, thy King

The events following this manifestation of Christ as King are recorded in the Gospels. The real faith of the multitude who cried, "Hosanna" is given in Matthew 21:11 and so little was Jesus deceived by His apparent reception as King, that He wept over Jerusalem and announced its impending destruction (fulfilled A.D. 70; Luke 19:38-44. The same multitude soon cried, "Crucify Him." And I will cut off

Having introduced the King in Zechariah 9:9,; Zechariah 9:10 and the verses which follow look forward to the end-time and kingdom. Except in verse 9, this present age is not seen in Zechariah. Marg

prisoners Cf. Isaiah 24:17-23; Zechariah 9:21,23 fix the time as the day of the LORD. Revelation 19:11-21. Marg

strong hold See context, Zechariah 9:14. Also, Jeremiah 16:19.

later rain

Cf. Hosea 6:3; Joel 2:23-32; Zechariah 12:10. There is both a physical and spiritual meaning: Rain as of old will be restored to Palestine, but, also, there will be a mighty effusion of the Spirit upon restored Israel. came

The tense is future: "From him Judah shall be the cornerstone Exodus 17:6. (See Scofield "1 Peter 2:8") from him the nail Isaiah 22:23,24 from him the battle-bow," etc. The whole scene is of the events which group about the deliverance of the Jews in Palestine in the time of the northern invasion under the "Beast" ; Daniel 7:8; Revelation 19:20 and "Armageddon," ; Revelation 16:14; 19:17.

The final deliverance is wholly effected by the return of the Lord Revelation 19:11-21, but previously He strengthens the hard-pressed Israelites ; Micah 4:13; Zechariah 9:13-15; 10:5-7 ; 12:2-6; 14:14.

That there may have been a precursive fulfilment in the Maccabean victories can neither be affirmed nor denied from Scripture. redeemed

Isaiah 59:20; Exodus 14:30. (See Scofield "Isaiah 59:20"). See Scofield "Exodus 14:30"

two staves

The scene belongs to the first advent. Beauty and Bands--literally "graciousness and union"; the first signifying God's attitude toward His people Israel, in sending His Son Matthew 21:37 the second, His purpose to reunite Judah and Ephraim Ezekiel 37:15-22. Christ, at His first advent, came with grace John 1:17 to offer union Matthew 4:17 and was sold for thirty pieces of silver Zechariah 11:12,13. "Beauty" (i.e. graciousness) was "cut in sunder" (Zechariah 8:10,11), signifying that Judah was abandoned to the destruction foretold in Zechariah 11:1-6 and fulfilled A.D. 70. After the betrayal of the Lord for thirty pieces of silver (Zechariah 11:12,13) "Bands" (i.e. union) was broken (Zechariah 11:14), signifying the abandonment, for the time, of the purpose to reunite Judah and Israel. The order of Zech. 11. is,

(1) the wrath against the land (Zechariah 11:1-6), fulfilled in the destruction of Jerusalem after the rejection of Christ Luke 19:41-44. (2) the cause of that wrath in the sale and rejection of Christ vs. (Zechariah 11:7-14); (3) the rise of the "idol shepherd," the Beast Daniel 7:8; Revelation 19:20 and his destruction (Zechariah 11:15-17).

the one

The O.T. Parables: Summary. A parable is a similitude used to teach or enforce a truth. The O.T. parables fall into three classes:

(1) The story-parable, of which Judges 9:7-15 is an instance; (2) parabolic discourses; e.g. Isaiah 5:1-7 (3) parabolic actions; e.g. Ezekiel 37:16-22

poor

The "poor of the flock": i.e. the "remnant according to the election of grace" Romans 11:5 those Jews who did not wait for the manifestation of Christ in glory, but believed on Him at His first coming, and since. Of them it is said that they "waited upon Me," and "knew." Neither the Gentiles nor the Gentile church, corporately, are in view: only the believers out of Israel during this age. The church, corporately, is not in O.T. prophecy Ephesians 3:8-10. And the Lord

The reference to the Beast is obvious; no other personage of prophecy in any sense meets the description. He who came in His Father's name was rejected: the alternative is one who comes in his own name John 5:43; Revelation 13:4-8.

burden

Zech. 12.-14. from one prophecy the general theme of which is the return of the Lord and the establishment of the kingdom. The order is:

(1) The siege of Jerusalem preceding the battle of Armageddon (Zechariah 12:1-3); (2) the battle itself (Zechariah 12:4-9); (3) the "latter rain" in the pouring out of the Spirit and the personal revelation of Christ to the family of David and the remnant in Jerusalem, not merely as the glorious Deliverer, but as the One whom Israel pierced and has long rejected (Zechariah 12:10); (4) the godly sorrow which follows that revelation (Zechariah 12:11-14); (5) the cleansing fountain Zechariah 13:1 then to be effectually "opened" to Israel.

David Kingdom in O.T., Summary:

I. Dominion over the earth before the call of Abraham

(1) Dominion over creation was given to the first man and woman Genesis 1:26,28. Through the fall this dominion was lost, Satan becoming "prince of this world" ; Matthew 4:8-10; John 14:30. (2) After the flood, the principle of human government was established under the covenant with Noah (See Scofield "Genesis 9:1"). Biblically this is still the charter of all Gentile government.

II. The Theocracy in Israel. The call of Abraham involved, with much else, the creation of a distinctive people through whom great purposes of God toward the race might be worked out (see "Israel" Genesis 12:1-3; Romans 11:26).

Among these purposes is the establishment of a universal kingdom. The order of the development of Divine rule in Israel is:

(1) The mediatorship of Moses Exodus 3:1-10; 19:9; 24:12 (2) The leadership of Joshua Joshua 1:1-5 (3) The institution of Judges Judges 2:16-18. (4) The popular rejection of the Theocracy, and choice of a king-- Saul, 1 Samuel 8:1-7; 9:12-17.

III. The Davidic kingdom

(1) The divine choice of David 1 Samuel 16:1-13 (2) The giving of the Davidic Covenant 2 Samuel 7:8-16; Psalms 89:3,4,20,21,28-37. (3) The exposition of the David Covenant by the prophets Isaiah 1:25,26; Zechariah 12:6-8.

See marg. "Kingdom" and refs. (See Scofield "Isaiah 1:25") The kingdom as described by the prophets is:

(a) Davidic, to be established under an heir of David, who is to be born of a virgin, therefore truly man, but also "Immanuel," "the mighty God, the everlasting Father, the Prince of Peace" Isaiah 7:13,14; 9:6,7 ; 11:1; Jeremiah 23:5; Ezekiel 34:23; 37:24; Hosea 3:4,5. (b) A kingdom heavenly in origin, principle, and authority Daniel 2:34,35,44,45 but set up on the earth, with Jerusalem as the capital ; Isaiah 2:2-4; 4:3,5 ; 24:23; 33:20; 62:1-7; Jeremiah 23:5; 31:38-40; Joel 3:1,16,17. (c) The kingdom is to be established first over regathered, restored, and converted Israel, and then to become universal Psalms 2:6-8; 22:1-3 124:1-10; Isaiah 1:2,3; 11:1,10-13 60:12; Jeremiah 23:5-8; Jeremiah 30:7-11; Ezekiel 20:33-40; 37:21-25; Zechariah 9:10; 14:16-19 (d) The moral characteristics of the kingdom are to be righteousness and peace. The meek, not the proud, will inherit the earth; longevity will be greatly increased; the knowledge of the Lord will be universal; beast ferocity will be removed; absolute equity will be enforced; and outbreaking sin visited with instant judgment; while the enormous majority of earth's inhabitants will be saved Isaiah 11:4,6-9; 65:20; Psalms 2:9; Isaiah 26:9; Zechariah 14:16-21. The N.T. Revelation 20:1-5, adds a detail of immense significance--the removal of Satan from the scene. It is impossible to conceive to what heights of spiritual, intellectual, and physical perfection humanity will attain in this, its coming age of righteousness and peace. ; Isaiah 11:4-9; Psalms 72:1-10. (e) The kingdom is to be established by power, not persuasion, and is to follow divine judgment upon the Gentile world-powers Psalms 2:4-9; Isaiah 9:7; Daniel 2:35,44,45; 7:26,27; Zechariah 14:1-19 (See Scofield "Zechariah 6:11"). (f) The restoration of Israel and the establishment of the kingdom are connected with an advent of the Lord, yet future Deuteronomy 30:3-5; Psalms 2:1-9; Zechariah 14:4. (g) The chastisement reserved for disobedience in the house of David 2 Samuel 7:14; Psalms 89:30-33 fell in the captivities and world-wide dispersion, since which time, though a remnant returned under prince Zerubbabel, Jerusalem has been under the overlordship of Gentile. But the Davidic Covenant has not been abrogated Psalms 89:33-37 but is yet to be fulfilled. Acts 15:14-17.

angel (See Scofield "Hebrews 1:4") And it shall come to pass

Zech. 13 now returns to the subject of Zechariah 12:10. Zechariah 13:8,9 refer to the sufferings of the remnant ; Isaiah 1:9; Romans 11:5 preceding the great battle. Zech. 14. is a recapitulation of the whole matter. The order is:

(1) The gathering of the nation, Zechariah 13:2 (see "Armageddon," Revelation 16:14 (See Scofield "Revelation 19:11") (2) the deliverance, Zechariah 13:3; (3) the return of Christ to the Mount of Olives, and the physical change of the scene, Zechariah 13:4-8; (4) the setting up of the kingdom, and full earthly blessing, Zechariah 13:9-21.

and the mount of Olives

Zechariah 14:5 implies that the cleavage of the Mount of Olives is due to an earthquake, and this is confirmed by ; Isaiah 29:6; Revelation 16:19. In both passages the context, as in Zechariah 14:1-3 associates the earthquake with the Gentile invasion under the Beast ; Daniel 7:8; Revelation 19:20. Surely, in a land seamed by seismic disturbances it should not be difficult to believe that another earthquake might cleave the little hill called the Mount of Olives. Not one of the associated events of Zech. 14 occurred at the first coming of Christ, closely associated though He then was with the Mount of Olives. king over all the earth

The final answer to the prayer of Matthew 6:10. CF. ; Daniel 2:44,45,; 7:24-27. See "Kingdom (N.T.)" ; Luke 1:31-33; 1 Corinthians 15:28.

Book Introduction - Malachi

Read first chapter of Malachi

MALACHI "my messenger," the last of the prophets to the restored remnant after the 70 years' captivity, probably prophesied in the time of confusion during Nehemiah's absence (Nehemiah 13:6). The burden of his message is, the love of Jehovah, the sins of the priests and of the people, and the day of the Lord. Malachi, like Zechariah, sees both advents and predicts two forerunners (Malachi 3:1; 4:5-6). As a whole, Malachi gives the moral judgement of God on the remnant restored by his grace under Ezra and Nehemiah. He had established his house among them, but their worship was formal and insincere.

The book is in four natural divisions:

The love of God for Israel, 1:1-5 The sins of the priests rebuked1:6-2:9 The sins of the people rebuked2:10-3:18 The day of the Lord4:1-6

Edom

i.e. Esau's descendants. See Genesis 25:30. if then I be a father

Cf. (See Scofield "Isaiah 63:16"). The relationship here is national, not personal Jeremiah 3:18,19 here, apparently, the Jews were calling Jehovah, "Father," but yielding Him no filial obedience. See ; John 8:37-39; Romans 9:1-8. Who is there

Or, I would that one among you would shut the doors of the temple that no more vain fire should kindle on mine altar. Cf. Isaiah 1:11-15. For from the raising i.e. So it would have been had Israel been true. Isaiah 45:5,6. So it shall be despite Israel's failure.

curse

Cf. Deuteronomy 28:3-14 and Deuteronomy 28:15-35. Israel's distinctive blessings should turn to curses. Have we not all one

Cf. Acts 17:24-29. In both instances the reference is to creation, not the new birth. spirit

Summary of the O.T. doctrine of the Holy Spirit:

(1) The personality and Deity of the Holy Spirit appear from the attributes ascribed to Him, and from His works. (2) He is revealed as sharing the work of creation and therefore omnipotent Genesis 1:2; Job 26:13; 33:4; Psalms 104:30 as omnipresent Psalms 139:7 as striving with men Genesis 6:3 as enlightening Job 32:8 enduing with constructive skill ; Exodus 28:3; 31:3 giving physical strength Judges 14:6,19 executive ability and wisdom ; Judges 3:10; 6:34; 11:29; 13:25 enabling men to receive and utter divine revelations ; Numbers 11:25; 2 Samuel 23:2 and, generally, as empowering the servants of God ; Psalms 51:12; Joel 2:28; Micah 3:8; Zechariah 4:6 (3) He is called holy Psalms 51:11 good Psalms 143:10 the Spirit of judgment and burning Isaiah 4:4 of Jehovah, of wisdom, understanding, counsel, might, good, knowledge, the fear of the Lord Isaiah 11:2 and of grace and supplications Zechariah 12:10. (4) In the O.T. the Spirit acts in free sovereignty, coming upon men and even upon a dumb beast as He will, nor are the conditions set forth (as in the N.T.) by complying with which any one may receive the Spirit. The indwelling of every believer by the abiding Spirit is a N.T. blessing consequent upon the death and resurrection of Christ John 7:39; 16:7; Acts 2:33; Galatians 3:1-6. (5) The O.T. contains prediction of a future pouring out of the Spirit upon Israel Exodus 37:14; 39:29 and upon "all flesh" Joel 2:28,29. The expectation of Israel, therefore, was twofold--of the coming of Messiah-Immanuel, and of such an effusion of the Spirit as the prophets described. See Matthew 1:18.

Lord

The f.c. of Malachi 3:1 is quoted of John the Baptist ; Matthew 11:10; Mark 1:2; Luke 7:27 but the second clause, "the Lord whom ye see," etc., is nowhere quoted in the N.T. The reason is obvious: in everything save the fact of Christ's first advent, the latter clause awaits fulfilment Habakkuk 2:20. Malachi 3:2-5 speak of judgment, not of grace. Malachi, in common with other O.T. prophets, saw both advents of Messiah blended in one horizon, but did not see the separating interval described in Mt. 13. consequent upon the rejection of the King Matthew 13:16,17. Still less was the Church-age in his vision ; Ephesians 3:3-6; Colossians 1:25-27. "My messenger" Malachi 3:1 is John the Baptist; the "messenger of the covenant" is Christ in both of His advents, but with especial reference to the events which are to follow His return. they remnant, Romans 9:25-29, (See Scofield "Jeremiah 15:21")

feared(See Scofield "Psalms 19:9"). God

Summary of the O.T. revelation of Deity: God is revealed in the O.T. (1) through His names, as follows:

Class English Form Hebrew Equivalent Primary God El, Elah, or Elohim (Genesis 1:1) LORD Jehovah (Genesis 2:4) Lord Adon or Adonai (Genesis 15:2) Compound (with El = God) Almighty God El Shaddai (Genesis 17:1) Most High, or most high God El Elyon (Genesis 14:18) everlasting God El Olam (Genesis 21:33) Compound (with Jehovah = Lord) LORD God Jehovah Elohim (Genesis 2:4) Lord GOD Adonai Jehovah (Genesis 15:2) LORD of hosts Jehovah Sabaoth (1 Samuel 1:3)

The trinity is suggested by the three times repeated groups of threes. This is not an arbitrary arrangement, but inheres in the O.T. itself.

This revelation of God by His name is invariably made in connection with some particular need of His people, and there can be no need of man to which these names do not answer as showing that man's true resource is in God. Even human failure and sin but evoke new and fuller revelations of the divine fulness.

(2) The O.T. Scriptures reveal the existence of a Supreme Being, the Creator of the universe and of man, the Source of all life and of all intelligence, who is to be worshipped and served by men and angels. This Supreme Being is One, but, in some sense not fully revealed in the O.T., is a unity in plurality. This is shown by the plural name, Elohim, by the use of the plural pronoun in the interrelation of deity as evidenced in Genesis 1:26; 3:22; Psalms 110:1; Isaiah 6:8. That this plurality is really a Trinity is intimated in the three primary names of Deity, and in the threefold ascription of the Seraphim in Isaiah 6:3 That the interrelation of Deity is that of Father and Son is directly asserted ; Psalms 2:7; Hebrews 1:5 and the Spirit is distinctly recognized in His personality, and to Him are ascribed all the divine attributes (e.g. ; Genesis 1:2; Numbers 11:25; 24:2; Judges 3:10; 6:34; 11:29; 13:25; 14:6,19; Judges 15:14; 2 Samuel 23:2; Job 26:13; 33:4; Psalms 106:33; 139:7; Isaiah 40:7; Isaiah 59:19; 63:10. (See Scofield "Malachi 2:15"). (3) The future incarnation is intimated in the theophanies, or appearances of God in human form (e.g. Genesis 18:1,13,17-22; 32:24-30 and distinctly predicted in the promises connected with redemption (e.g. Genesis 3:15 and with the Davidic Covenant Isa 7:13-14, 9:6-7; Jeremiah 23:5,6.

The revelation of Deity in the N.T. so illuminates that of the O.T. that the latter is seen to be, from Genesis to Malachi, the foreshadowing of the coming incarnation of God in Jesus the Christ. In promise, covenant, type, and prophecy the O.T. points forward to Him.

(4) The revelation of God to man is one of authority and redemption. He requires righteousness from man, but saves the unrighteous through sacrifice; and in His redemptive dealings with man all the divine persons and attributes are brought into manifestation. The O.T. reveals the justice of God equally with His mercy, but never in opposition to His mercy. The flood, e.g., was an unspeakable mercy to unborn generations. From Genesis to Malachi He is revealed as the seeking God who has no pleasure in the death of the wicked, and who heaps up before the sinner every possible motive to persuade to faith and obedience. (5) In the experience of the O.T. men of faith their God inspires reverence but never slavish fear; and they exhaust the resources of language to express their love and adoration in view of His loving-kindness and tender mercy. This adoring love of His saints is the triumphant answer to those who pretend to find the O.T. revelation of God cruel and repellent. It is in harmony, not contrast, with the N.T. revelation of God in Christ. (6) Those passages which attribute to God bodily parts and human emotions (e.g. Exodus 33:11,20; Deuteronomy 29:20; 2 Chronicles 16:9; Genesis 6:6,7; Jeremiah 15:6) are metaphorical and mean that in the infinite being of God exists that which answers to these things--eyes, a hand, feet, etc.; and the jealousy and anger attributed to Him are the emotions of perfect Love in view of the havoc of sin. (7) In the O.T. revelation there is a true sense in which, wholly apart from sin or infirmity, God is like His creature man Genesis 1:27 and the supreme and perfect revelation of God, toward which the O.T. points, is a revelation in and through a perfect Man.

fear See note, Psalms 19:9 (See Scofield "Psalms 19:9").

Sun of righteousness(See Scofield "Genesis 1:16"). SCOFIELD REFERENCE NOTES (Old Scofield 1917 Edition)

From Malachi to Matthew

The close of the Old Testament canon left Israel in two great divisions. The mass of the nation were dispersed throughout the Persian Empire, more as colonists than captives. A remnant, chiefly of the tribe of Judah, with Zerubbabel, a prince of the Davidic family, and the survivors of the priests and Levites, had returned to the land under the permissive decrees of Cyrus and his successors

(See Scofield "Daniel 5:31") See Scofield "Daniel 9:25" and had established again the temple worship. Upon this remnant the interest of the student of Scripture centres; and this interest concerns both their political and religious history.

I. Politically, the fortunes of the Palestinian Jews followed, with one exception--the Maccabean revolt--the history of the Gentile world-empires foretold by Daniel (Dan. 2., 7.)

(1) The Persian rule continued about one hundred years after the close of the O.T. canon, and seems to have been mild and tolerant, allowing the high priest, along with his religious functions, a measure of civil power, but under the overlordship of the governors of Syria. The sources of the history of the Jewish remnant during the Persian period were purely legendary when Josephus wrote. During this period the rival worship of Samaria John 4:19,20 was established.

Palestine suffered much from the constant wars between Persia and Egypt, lying as it did "between the anvil and the hammer."

(2) In 333 B.C. Syria fell under the power of the third of the world-empires, the Graeco-Macedonian of Alexander. That conqueror, as Josephus related, was induced to treat the Jews with much favour; but, upon the breaking up of his empire, Judaea again fell between the hammer and anvil of Syria and Egypt, falling first under the power of Syria, but later under Egypt as ruled by the Ptolemaic kings. During this period (B.C. 320-198) great numbers of Jews were established in Egypt, and the Septuagint translation of the O.T. was made (B.C. 285). (3) In B.C. 198 Judaea was conquered by Antiochus the Great, and annexed to Syria. At this time the division of the land into the five provinces familiar to readers of the Gospels, Galilee, Samaria, Judaea (often collectively called Judaea), Trachonitis and Peraea, was made. The Jews at first were permitted to live under their own laws under the high priest and a council. About B.C. 180 the land became the dowry of Cleopatra, a Syrian princess married to Ptolemy Philometor, king of Egypt, but on the death of Cleopatra was reclaimed by Antiochus Epiphanes (the "little horn" of (See Scofield "Daniel 8:9") after a bloody battle. In 170 B.C., Antiochus, after repeated interferences with the temple and priesthood, plundered Jerusalem, profaned the temple, and enslaved great numbers of the inhabitants. December 25, B.C. 168, Antiochus offered a sow upon the great altar, and erected an altar to Jupiter. This is the "desolation" of Daniel 8:13 type of the final "abomination of desolation" of Matthew 24:15. The temple worship was forbidden, and the people compelled to eat swine's flesh. (4) The excesses of Antiochus provoked the revolt of the Maccabees, one of the most heroic pages of history. Mattathias, the first of the Maccabees, a priest of great sanctity and energy of character, began the revolt. He did little more than to gather a band of godly and determined Jews pledged to free the nation and restore the ancient worship, and was succeeded by his son Judas, known in history as Maccabaeus, from the Hebrew word for hammer. He was assisted by four brothers of whom Simon is best known.

In B.C. 165 Judas regained possession of Jerusalem, purified and rededicated the temple, an event celebrated in the Jewish Feast of the Dedication. The struggle with Antiochus and his successor continued. Judas was slain in battle, his brother Jonathan succeeding. In him the civil and priestly authority were united (B.C. 143). Under Jonathan, his brother Simon, and his nephew John Hyrcanus, the Hasmonean line of priest-rulers was established, under sufferance of other powers. They possessed none of the Maccabean virtues.

(5) A civil war followed, which was terminated by the Roman conquest of Judaea and Jerusalem by Pompey (B.C. 63), who left Hyrcanus, the last of the Hasmoneans, a nominal sovereignty, Antipater, an Idumean, wielding the actual power. B.C. 47 Antipater was made procurator of Judaea by Julius Caesar, and appointed his son, Herod, governor of Galilee. After the murder of Caesar disorder ensued in Judaea, and Herod fled to Rome. There he was appointed (B.C. 40) king of the Jews, and returning, he conciliated the people by his marriage (B.C. 38) with Mariamne, the beautiful grand- daughter of Hyrcanus, and appointed her brother, the Maccabean Aristobulus III., high priest. Herod was king when Jesus Christ was born.

II. The religious history of the Jews during the long period from Malachi (B.C. 397) to Christ followed, as to outer ceremonial, the high-priestly office, and the temple worship, the course of the troublous political history, and is of scant interest.

Of greater moment are the efforts and means by which the real faith of Israel was kept alive and nurtured.

(1) The tendency to idolatry seems to have been destroyed by the Jews' experience and observation of it during the captivity. Deprived of temple and priest, and of the possibility of continuing a ceremonial worship, the Jewish people were thrown back upon that which was fundamental in their faith, the revelation of God as One, the Creator, to be conceived of as having made man in His own image, and therefore as having such analogies to the nature and life of man as to be comprehensible by man, while remaining the Eternal Spirit, God. This conception of God, enforced by the mighty ministries of the pre-exilic and exilic prophets, finally prevailed over all idolatrous conceptions, and this ministry was continued amongst the returned remnant by Haggai, Zechariah, and Malachi. The high ethics of the older prophets, their stern rebuke of mere formalism, and their glowing prophecies of the ultimate restoration of Israel in national and religious supremacy under Messiah, were all repeated by the three prophets of the restoration.

The problem was to keep alive this exalted ideal in the midst of outward persecutions and sordid and disgraceful divisions within.

(2) The organic means to this end was the synagogue, an institution which formed no part of the biblical order of the national life. Its origin is obscure. Probably, during the captivity, the Jews, deprived of the temple and its rites, met on the Sabbath day for prayer. This would give opportunity for the reading of the Scriptures. Such meetings would require some order of procedure, and some authority for the restraint of disorder. The synagogue doubtless grew out of the necessities of the situation in which the Jews were placed, but it served the purpose of maintaining familiarity with the inspired writings, and upon these the spiritual life of the true Israel (See Scofield "Romans 9:6") was nourished. (3) But during this period, also, was created that mass of tradition, comment and interpretation, known as Mishna, Gemara (forming the Talmud), Halachoth, Midrashim and Kabbala, so superposed upon the Law that obedience was transferred from the Law itself to the traditional interpretation. (4) During this period also rose the two great sects know to the Gospel narratives as Pharisees and Sadducees. (See Scofield "Matthew 3:7") notes 2,3 The Herodians were a party rather than a sect.

Amongst such a people, governed, under the suzerainty of Rome, by an Idumean usurper, rent by bitter and unspiritual religious controversies, and maintaining an elaborate ritual, appeared Jesus, the Son and Christ of God.

Book Introduction - Matthew

Read first chapter of Matthew

WRITER: The writer of the first Gospel, as all agree, was Matthew, called also Levi, a Jew of Galilee who had taken service as a tax-gatherer under the Roman oppressor. He was, therefore, one of the hated and ill-reputed publicans.

DATE: The date of Matthew has been much discussed, but no convincing reason has been given for the discrediting the traditional date of A.D. 37.

THEME: The scope and purpose of the book are indicated in the first verse. Matthew is the "book of the generation of Jesus Christ, the Son of David, the Son of Abraham" (Matthew 1:1). This connects him at once with two of the most important of the Old Testament Covenants: the Davidic Covenant of kingship, and the Abrahamic Covenant of promise. ; 2 Samuel 7:8-16; Genesis 15:18.

Of Jesus Christ in that twofold character, then, Matthew writes. Following the order indicated in the first verse, he writes first of the King, the son of David; then of the Son of Abraham, obedient unto death, according to the Isaac type Genesis 22:1-18; Hebrews 11:17-19.

But the prominent character of Christ in Matthew is that of the covenanted King, David's "righteous Branch" Jeremiah 23:5; 33:15. Matthew records His genealogy; His birth in Bethlehem the city of David, according to Micah 5:2, the ministry of His forerunner according to Malachi Malachi 3:1. His rejection by Israel; and His predictions of His second coming in power and great glory.

Only then (Matthew 26-28) does Matthew turn to the earlier covenant, and record the sacrificial death of the son of Abraham.

This determines the purpose and structure of Matthew. It is peculiarly the Gospel for Israel; and, as flowing from the death of Christ, a Gospel for the whole world.

Matthew falls into three principal divisions:

The manifestation to Israel and rejection of Jesus Christ the Son of David, born King of the Jews, 1:1-25:46. The subdivisions of this part are: The official genealogy and birth of the King, 1:1-25; The infancy and obscurity of the King, 2:1-23; The kingdom "at hand," 3:1-12:50 (the order of events of this subdivision is indicated in the text); The mysteries of the kingdom, 13:1-52; The ministry of the rejected King, 13:53-23:39; The promise of the King to return in power and great glory, 24:1-25:46. The sacrifice and resurrection of Jesus Christ, the Son of Abraham, 26:1-28:8. The risen Lord in ministry to His own, 28:9-20.

The events recorded in Matthew cover a period of 38 years (Ussher).

Josias

Josiah, 1 Kings 13:2 1 Six Marys 2 of whom was born 3 Christ

1 Six Marys

1 Six Marys are to be distinguished in the N.T.:

(1) the mother of Jesus; always clearly identified by the context. (2) Mary Magdalene, a woman of Magdala, " out of whom went seven demons" Luke 8:2 She is never mentioned apart from the identifying word "Magdalene." (3) The mother of James (called "the less," Mark 15:40) and Joses, the apostles. A comparison of ; John 19:25; Matthew 27:56; Mark 15:40 establishes the inference that this Mary, the mother of James the less, and of Joses was the wife of Alphaeus (called also Cleophas), John 19:25 and a sister of Mary the mother of Jesus. Except in ; Matthew 27:61; 28:1 where she is called "the other Mary (i.e. "other" than her sister, Mary the Virgin); and John 19:25 where she is called "of Cleophas," she is mentioned only in connection with one or both of her sons. (4) Mary of Bethany, sister of Martha and Lazarus, mentioned by name only in Luke 10:39-42; John 11:1,2,19,20,28,31,32,45; 12:3 but referred to in ; Matthew 26:7; Mark 14:3-9. (5) The mother of John Mark and sister of Barnabas Acts 12:12. (6) A helper of Paul in Rome Romans 16:6.

2 of whom was born

2 The changed expression here is important. It is no longer, "who begat," but, "Mary, of whom was born Jesus." Jesus was not begotten of natural generation.

3 Christ

3 Christ (Christos=anointed), the Greek form of the Hebrew "Messiah" Daniel 9:25,26 is the official name of our Lord, as Jesus is his human name ; Luke 1:31; 2:21. The name, or title, "Christ" connects Him with the entire O.T. foreview (See Scofield "Zechariah 12:8") of a coming prophet Deuteronomy 18:15-19, Priest Psalms 110:4 and king 2 Samuel 7:7-10. As these were typically anointed with oil ; 1 Kings 19:16; Exodus 29:7; 1 Samuel 16:13 so Jesus was anointed with the Holy Spirit ; Matthew 3:16; Mark 1:10,11; Luke 3:21,22; John 1:32,33 thus becoming officially "the Christ." save See note, Romans 1:16 (See Scofield "Romans 1:16")

sins See note, Romans 3:23 (See Scofield "Romans 3:23") of the Lord

See Isaiah 7:14 Lit. by the Lord through the prophet. angel

(See Scofield "Hebrews 1:4") JESUS

The Greek form of the Hebrew Jehoshua meaning saviour.

4 Herod the king

Called Herod the Great, son of Antipater, an Idumean Genesis 36:1 (See Scofield "Genesis 36:1") and Cypros, an Arabian woman. Antipater was appointed procurator of Judea by Julius Caesar, B.C. 47. At the age of fifteen Herod was appointed to the government of Galilee. B.C. 40 the Roman senate made him king of Judea. An able, strong, and cruel man, he increased greatly the splendour of Jerusalem, erecting the temple which was the centre of Jewish worship in the time of our Lord. King

"The King" is one of the divine titles Psalms 10:16 and so used in the worship of the Church 1 Timothy 1:17 but Christ is never called "King of the Church." He is "King of the Jews" Matthew 2:2 and Lord and "Head of the Church" Ephesians 1:22,23 (See Scofield "Matthew 16:18") See Scofield "Hebrews 12:23" ; Matthew 16:18; Hebrews 12:23 Scribes

(Greek - "ἀπόλλυμι" = "writer") Heb. "spherim," "to write," "set in order," "count." The scribes were so called because it was their office to make copies of the Scriptures; to classify and teach the precepts of oral law (See Scofield "Matthew 3:7") and to keep careful count of every letter in the O.T. writings. Such an office was necessary in a religion of law and precept, and was an O.T. function 2 Samuel 8:17; 20:25; 1 Kings 4:3; Jeremiah 8:8; 36:10,12,26. To this legitimate work the scribes added a record of rabbinical decisions on questions of ritual (Halachoth); the new code resulting from those decisions (Mishna); the Hebrew sacred legends (Gemara, forming with the Mishna the Talmud); commentaries on the O.T. (Midrashim); reasonings upon these (Hagada); and finally, mystical interpretations which found in Scripture meanings other than the grammatical, lexical, and obvious ones (the Kabbala); not unlike the allegorical method of Origen, or the modern Protestant "spiritualizing" interpretation. In our Lord's time, to receive this mass of writing superposed upon the Scriptures was to be orthodox; to return to the Scriptures themselves was heterodoxy--our Lord's most serious offence. Out of Egypt

The words quoted are in Hosea 11:1 and the passage illustrates the truth that prophetic utterances often have a latent and deeper meaning than at first appears. Israel, nationally, was a "Song 1:1" Exodus 4:22 but Christ was the greater "Song 1:1" ; Romans 9:4,5; Isaiah 41:8; 42:1-4; 52:13,14 where the servant-nation and the Servant-Son are both in view. angel

(See Scofield "Hebrews 1:4") Archelaus

Son of Herod the Great, Matthew 2:1 and Malthace, a Samaritan woman. Deposed A.D. 6. He shall be called

Probably referring to Isaiah 11:1 where Christ is spoken of as "a netzer (or, 'rod') out of the stem of Jesse."

He shall be called

Probably referring to Isaiah 11:1 where Christ is spoken of as "a netzer (or, 'rod') out of the stem of Jesse."

(1) The phrase, kingdom of heaven (lit. of the heavens), is peculiar to Matthew and signifies the Messianic earth rule of Jesus Christ, the Son of David. It is called the kingdom of the heavens because it is the rule of the heavens over the earth Matthew 6:10 The phrase is derived from Daniel, where it is defined ; Daniel 2:34-36,44; Daniel 7:23-27 as the kingdom which the God of heaven will set up after the destruction by "the stone cut out without hands," of the Gentile world-system. It is the kingdom covenanted to David's seed 2 Samuel 7:7-10 described in the prophets; (See Scofield "Zechariah 12:8") and confirmed to Jesus the Christ, the Son of Mary, through the angel Gabriel Luke 1:32,33. (2) The kingdom of heaven has three aspects in Matthew: (a) "at hand" from the beginning of the ministry of John the Baptist Matthew 3:2 to the virtual rejection of the King, and the announcement of the new brotherhood Matthew 12:46-50 (b) in seven "mysteries of the kingdom of heaven," to be fulfilled during the present age Matthew 13:1-52 to which are to be added the parables of the kingdom of heaven which were spoken after those of Mt. 13., and which have to do with the sphere of Christian profession during this age; (c) the prophetic aspect--the kingdom to be set up after the return of the King in glory. Matthew 24:29-25:46; Luke 19:12-19; Acts 15:14-17 See "Kingdom (N.T.)" ; Luke 1:33; 1 Corinthians 15:28 Cf. "Kingdom of God," (See Scofield "Matthew 6:33").

saying(See Scofield "Acts 17:30"). sins

Sin. (See Scofield "Romans 3:23"). Pharisees

So called from a Heb. word meaning "separate." After the ministry of the post-exilic prophets ceased, godly men called "Chasidim" (saints) arose who sought to keep alive reverence for the law amongst the descendants of the Jews who returned from the Babylonian captivity. This movement degenerated into the Pharisaism of our Lord's day-- a letter-strictness which overlaid the law with traditional interpretations held to have been communicated by Jehovah to Moses as oral explanations of equal authority with the law itself. (cf. Matthew 15:2,3; Mark 7:8-13; Galatians 1:14).

The Pharisees were strictly a sect. A member was "chaber" (i.e. "knit together,") Judges 20:11 and took an obligation to remain true to the principles of Pharisaism. They were correct, moral, zealous, and self-denying, but self-righteous Luke 18:9 and destitute of the sense of sin and need Luke 7:39. They were the foremost prosecutors of Jesus Christ and the objects of His unsparing denunciation (e.g.) ; Matthew 23:13-29; Luke 11:42,43

Sadducees

Not strictly a sect, but rather those amongst the Jews who denied the existence of angels or other spirits, and all miracles, especially the resurrection. They were the religious rationalists of the time Mark 12:18-23; Acts 5:15-17; 23:8 and strongly entrenched in the Sanhedrin and priesthood ; Acts 4:1; 5:17. They are identified with no affirmative doctrine, but were mere deniers of the supernatural. Suffer it to be so

Why one who needed no repentance should insist upon receiving a rite which signified confession (Matthew 3:6) and repentance (Matthew 3:11) is nowhere directly explained. It may be suggested:

(1) That Jesus was now to receive His anointing with the Holy Spirit (Matthew 3:16) unto His threefold office of Prophet, Priest, and King. In the Levitical order Exodus 29:4-7 the high priest was first washed, then anointed. While Christ's priestly work did not begin till He "offered Himself without spot to God" Hebrews 9:14 and His full manifestation as the King- Priest after the order of Melchizedek awaits the kingdom (See Scofield "Genesis 14:18") yet He was then anointed, once for all. (2) But John's baptism was the voice of God to Israel, and the believing remnant responded (Matthew 3:5). It was an act of righteousness on the part of Him who had become, as to the flesh, an Israelite, to take His place with this believing remnant.

righteousness(See Scofield "1 John 3:7"). Jesus

For the first time the Trinity, foreshadowed in many ways in the O.T., is fully manifested. The Spirit descends upon the Son, and at the same moment the Father's voice is heard from heaven.

Then was Jesus

The temptation of Christ, the "last Adam" 1 Corinthians 15:45 is best understood when contrasted with that of the "first man Adam." Adam was tempted in his place of lord of creation, a lordship with but one reservation, the knowledge of good and evil ; Genesis 1:26; 2:16,17. Through the woman he was tempted to add that also to his dominion. Falling, he lost all. But Christ had taken the place of a lowly Servant, acting only from and in obedience to the Father. ; Philippians 2:5-8; John 5:19; 6:57; 8:28,54 (See Scofield "Isaiah 41:8") that He might redeem a fallen race and a creation under the curse ; Genesis 3:17-19; Romans 8:19-23. Satan's one object in the threefold temptation was to induce Christ to act from Himself, in independency of His Father. The first two temptations were a challenge to Christ from the god of this world to prove Himself indeed the Son of God (Matthew 4:3,6). The third was the offer of the usurping prince of this world to divest himself of that which rightfully belonged to Christ as Son of man and Son of David, on the condition that He accept the sceptre on Satan's world-principles (cf. John 18:36). See Scofield "Revelation 13:8". Christ defeated Satan by a means open to His humblest follower, the intelligent use of the word of God (Matthew 4:4,7). In his second temptation Satan also used Scripture, but a promise available only to one in the path of obedience. The scene give emphasis to the vital importance of "rightly dividing the word of truth" 2 Timothy 2:15. holy city

In the N.T. one Greek word, hagios, in its various forms, is rendered, "holy," "holiness," "sanctify," "sanctified," "sanctification." Like the heb. qodesh, it signifies "set apart for God." The important references follow Matthew 4:5, marg.

(See Scofield "Matthew 4:5") angels

(See Scofield "Hebrews 1:4"). world

The Greek word kosmos means "order," "arrangement," and so, with the Greeks, "beauty"; for order and arrangement in the sense of system are at the bottom of the Greek conception of beauty.

When used in the N.T. of humanity, the "world" of men, it is organized humanity-- humanity in families, tribes, nations--which is meant. The word for chaotic, unorganized humanity--the mere mass of man is thalassa, the "sea" of men (e.g.) Revelation 13:1 (See Scofield "Revelation 13:8"). For "world" (kosmos) in the bad ethical sense, "world system" John 7:7. angels (See Scofield "Hebrews 1:4") at hand

"At hand" is never a positive affirmation that the person or thing said to be "at hand" will immediately appear, but only that no known or predicted event must intervene. When Christ appeared to the Jewish people, the next thing in the order of revelation as it then stood, should have been the setting up of the Davidic kingdom. In the knowledge of God, not yet disclosed, lay the rejection of the kingdom (and King), the long period of the mystery-form of the kingdom, the world-wide preaching of the cross, and the out-calling of the Church. But this was as yet locked up in the secret counsels of God. Matthew 13:11,17; Ephesians 3:3-10.

kingdom See note 2, (See Scofield "Matthew 5:2").

is at hand(See Scofield "Matthew 3:2"). For Another Point of View: See Topic 301207

two brethren

Peter and John were already disciples, John 1:35-42. This is a call to service. James

Two persons are called by this name in the N.T.

(1) James the son of Zebedee, an apostle Matthew 10:2 and the brother of the apostle John, apart from whom he is never mentioned, and with whom, together with Peter, he was admitted to the especial intimacy of our Lord. ; Matthew 17:1; Mark 5:37; 9:2; 14:33 He was martyred by Herod. Acts 12:2. (2) A son of Alphaeus (or Cleopas) and Mary the sister of Mary the mother of Jesus. (See Scofield "Matthew 1:16") and brother of Joses. Mark 15:40. He was, therefore, a cousin of the Lord Jesus. He is called James "the less" Mark 15:40 lit. little, i.e. of shorter stature than James the son of Zebedee). He was an apostle. Matthew 10:3 It has been conjectured that "Lebbaeus, whose surname was Thaddaeus" Matthew 10:3 was identical with the Juda of Luke 6:16 who is there called "of i.e. 'son' or 'brother' as is has been variously translated] James." A Juda is mentioned with a James and Joses and Simon in Mark 6:3 as "brother" of our Lord (See Scofield "Matthew 13:55, marg.). Matthew 13:55. The Gospels mention no other James who could be called the brother of the Lord Jesus, but James the less was certainly the son of Alphaeus and Mary the sister of our Lord's mother. The conclusion seems, therefore most probable that ; Matthew 10:3; 13:55; Mark 3:18; 6:3; Luke 6:15; Acts 1:13; 12:17; Mark 15:13; 21:18; Galatians 1:19; Galatians 2:9,12; James 1:1 refer to James the less, son of Alphaeus and Mary, and cousin, or, according to Jewish usage, "brother" of the Lord Jesus. He was the author of the Epistle of James.

kingdom

(See Scofield "Matthew 3:2"). possessed

(Greek - δαιμονίζομαι ," demonized; (See Scofield "Matthew 7:22").

And he opened his mouth

Having announced the kingdom of heaven as "at hand," the King, in Mat 5.-7., declares the principles of the kingdom. The Sermon on the Mount has a twofold application:

(1) literally to the kingdom. In this sense it gives the divine constitution for the righteous government of the earth. Whenever the kingdom of heaven is established on earth it will be according to that constitution, which may be regarded as an explanation of the word "righteousness" as used by the prophets in describing the kingdom (e.g.) Isaiah 11:4,5; 32:1; Daniel 9:24 In this sense the Sermon on the Mount is pure law, and transfers the offence from the overt act to the motive. Matthew 5:21,22,27,28. Here lies the deeper reason why the Jews rejected the kingdom. They had reduced "righteousness" to mere ceremonialism, and the Old Testament idea of the kingdom to a mere affair of outward splendour and power. They were never rebuked for expecting a visible and powerful kingdom, but the words of the prophets should have prepared them to expect also that only the poor in spirit and the meek could share in it (e.g.) Isaiah 11:4. The seventy-second Psalm, which was universally received by them as a description of the kingdom, was full of this. For these reasons, the Sermon on the Mount in its primary application gives neither the privilege nor the duty of the Church. These are found in the Epistles. Under the law of the kingdom, for example, no one may hope for forgiveness who has not first forgiven. Matthew 6:12,14,15. Under grace the Christian is exhorted to forgive because he is already forgiven. Ephesians 4:30-32. (2) But there is a beautiful moral application to the Christian. It always remains true that the poor in spirit, rather than the proud, are blessed, and those who mourn because of their sins, and who are meek in the consciousness of them, will hunger and thirst after righteousness, and hungering, will be filled. The merciful are "blessed," the pure in heart do "see God." These principles fundamentally reappear in the teaching of the Epistles.

saying The beatific character, unattainable by effort, is wrought in the believer by the Spirit, Galatians 5:22,23. For Another Point of View: See Topic 301232

kingdom

(See Scofield "Matthew 3:2"). world

"kosmos" = "mankind." (See Scofield "Matthew 4:8") I am not come to destroy

Christ's relation to the law of Moses may be thus summarized:

(1) He was made under the law Galatians 4:4. (2) He lived in perfect obedience to the law John 8:46; Matthew 17:5; 1 Peter 2:21-23. (3) he was a minister of the law to the Jews, clearing it from rabbinical sophistries, enforcing it in all its pitiless severity upon those who professed to obey it (e.g.) Luke 10:25-37 but confirming the promises made to the fathers under the Mosaic Covenant Romans 15:8. (4) He fulfilled the types of the law by His holy life and sacrificial death Hebrews 9:11-26. (5) He bore, vicariously, the curse of the law that the Abrahamic Covenant might avail all who believe Galatians 3:13,14. (6) He brought out by His redemption all who believe from the place of servants under the law into the place of sons Galatians 4:1-7. (7) He mediated by His blood the New Covenant of assurance and grace in which all believers stand Romans 5:2; Hebrews 8:6-13 so establishing the "law of Christ" Galatians 6:2 with its precepts of higher exaltation made possible by the indwelling Spirit.

righteousness

Matthew 5:6,10,20 (See Scofield "Romans 10:10") hell fire

Gr. "Geenna" = Gehenna, the place in the valley of Hinnom where, anciently, human sacrifices were offered. 2 Chronicles 33:6; Jeremiah 7:31 The word occurs, ; Matthew 5:22,29,30; 10:28; 18:9; 23:15,33; Mark 9:43,45,47; Luke 12:5; James 3:6. In every instance except the last the word comes from the lips of Jesus Christ in most solemn warning of the consequences of sin. He describes it as the place where "their" worm never dies and of fire never to be quenched. The expression is identical in meaning with "lake of fire". ; Revelation 19:20; 20:10,14,15.

See "Death, the second" (John 8:24; Revelation 21:8); also (See Scofield "Revelation 21:8") See Scofield "Luke 16:23". paid

Cf. Isaiah 40:2; Ruth 1:21,22 perfect

The word implies full development, growth into maturity of godliness, not sinless perfection. Ephesians 4:12,13. In this passage the Father's kindness, not His sinlessness, is the point in question. Luke 6:35,36

alms

Or, righteous acts. The word refers to religious externalities. These may be seen of men, but that must not be the motive. reward

i.e. the reward they have sought. reward

i.e. the praise of men. kingdom come

vs. Matthew 11:27-30; Luke 1:31-33; 1 Corinthians 15:24 (See Scofield "Matthew 3:2"). we forgive our debtors

This is legal ground. Cf. Ephesians 4:32 which is grace. Under law forgiveness is conditioned upon a like spirit in us; under grace we are forgiven for Christ's sake, and exhorted to forgive because we have been forgiven. ; Matthew 18:32; 26:28. (See Scofield "Matthew 26:28").

For Another Point of View: See Topic 301235

debts sin

(See Scofield "Romans 3:23"). reward

i.e. the praise of men. take no thought

Or, have no anxiety. Matthew 6:34. kingdom of God

The kingdom of God is to be distinguished from the kingdom of heaven (See Scofield "Matthew 3:2") , in five respects:

(1) The kingdom of God is universal, including all moral intelligences willingly subject to the will of God, whether angels, the Church, or saints of past or future dispensations Luke 13:28,29; Hebrews 12:22,23 while the kingdom of heaven is Messianic, mediatorial, and Davidic, and has for its object the establishment of the kingdom of God in the earth (See Scofield "Matthew 3:2") 1 Corinthians 15:24,25. (2) The kingdom of God is entered only by the new birth John 3:3,5-7 the kingdom of heaven, during this age, is the sphere of a profession which may be real or false. (See Scofield "Matthew 13:3") Matthew 25:1,11,12 (3) Since the kingdom of heaven is the earthly sphere of the universal kingdom of God, the two have almost all things in common. For this reason many parables and other teachings are spoken of the kingdom of heaven in Matthew, and of the kingdom of God in Mark and Luke. It is the omissions which are significant. The parables of the wheat and tares, and of the net Matthew 13:24-30,36-43,47-50 are not spoken of the kingdom of God. In that kingdom there are neither tares nor bad fish. But the parable of the leaven Matthew 13:33 is spoken of the kingdom of God also, for, alas, even the true doctrines of the kingdom are leavened with the errors of which the Pharisees, Sadducees, and the Herodians were the representatives. (See Scofield "Matthew 13:33"). (4) The kingdom of God "comes not with outward show" Luke 17:20 but is chiefly that which is inward and spiritual Romans 14:17 while the kingdom of heaven is organic, and is to be manifested in glory on the earth. (See "Kingdom (O.T.)," Zechariah 12:8, note; (N.T.), ; Luke 1:31-33; 1 Corinthians 15:24, note; Matthew 17:2, note.) (See Scofield "Zechariah 12:8") , Luke 1:31-33 See Scofield "1 Corinthians 15:24" See Scofield "Matthew 17:2" (5) The kingdom of heaven merges into the kingdom of God when Christ, having put all enemies under his feet, "shall have delivered up the kingdom to God, even the Father" 1 Corinthians 15:24-28 (See Scofield "Matthew 3:2")

judge not

In the sense of condemnation. kingdom

(See Scofield "Matthew 3:2"). Devils

Devils, lit demons. To the reality and personality of demons the N.T. scriptures bear abundant testimony. As to their origin nothing is clearly revealed, but they are not to be confounded with the angels mentioned in 2 Peter 2:4; Jude 1:6.

Summary: Demons are spirits Matthew 12:43,45 are Satan's emissaries ; Matthew 12:26,27; 25:41 and so numerous as to make Satan's power practically ubiquitous. Mark 5:9. They are capable of entering and controlling both men and beasts Mark 5:8,11-13 and earnestly seek embodiment, without which, apparently, they are powerless for evil. ; Matthew 12:43,44; Mark 5:10-12. Demon influence and demon possession are discriminated in the N. T. Instances of the latter are ; Matthew 4:24; Matthew 8:16,28,33; 9:32; 12:22; Mark 1:32; 5:15,16,18; Luke 8:35; Acts 8:7; 16:16. They are unclean, sullen, violent, and malicious ; Matthew 8:28; 9:23; 10:1; Matthew 12:43; Mark 1:23; 5:3-5; 9:17,20; Luke 6:18; 9:39. They know Jesus Christ as Most High God, and recognize His supreme authority ; Matthew 8:31,32; Mark 1:24; Acts 19:15; James 2:19. They know their eternal fate to be one of torment ; Matthew 8:29; Luke 8:31. They inflict physical maladies ; Matthew 12:22; 17:15-18; Luke 13:16 but mental disease is to be distinguished from the disorder of mind due to demonical control. Demon influence may manifest itself in religion asceticism and formalism 1 Timothy 4:1-3 degenerating into uncleanness 2 Peter 2:10-12. The sign of demon influence in religion is departing from the faith, i.e. the body of revealed truth in the Scriptures. 1 Timothy 4:1. The demons maintain especially a conflict with believers who would be spiritual. ; Ephesians 6:12; 1 Timothy 4:1-3. All unbelievers are open to demon possession Ephesians 2:2. The believer's resources, prayer and bodily control Matthew 17:21 "the whole armour of God" Ephesians 6:13-18. Exorcism in the name of Jesus Christ Acts 16:18 was practised for demon possession. One of the awful features of the apocalyptic judgments in which this age will end is an irruption of demons out the abyss. Revelation 9:1-11. work iniquity

sin, lawlessness. (See Scofield "Romans 3:23").

behold, there came a leper

The King, having in Chapters 5.-7. declared the principles of the kingdom, makes proof, in Chapters 8., 9., of His power to banish from the earth the consequences of sin, and to control the elements of nature.

Lord

Gr. Kurios. The first occurrence of the word is applied to Jesus with His evident sanction. In itself the word means "master," and is so used of mere human relationships in, e.g. Matthew 6:24; 15:27; Mark 13:35; Ephesians 6:9 Both uses, divine and human, are brought together in Colossians 4:1. It is the (Greek - ἀθέμιτος Heb). "Adonai." (See Scofield "Genesis 15:2") , and is so used by Jesus Christ in Matthew 22:43-35. In the N.T. the distinctive uses of Kurios (Lord) are:

(1) As the N.T. translation of the Heb. Jehovah (Lord), e.g. Matthew 1:20,22; 2:15; 3:3; 4:7,10; 11:25; 21:9; Mark 12:29,30; Luke 1:68; 2:9 (2) Jesus Himself so uses Kurios, e.g. Matthew 4:7,10; 11:25; Mark 12:11. (3) But the great use of Kurios is as the divine title of Jesus, the Christ. In this sense it occurs in the N.T. 663 times. That the intent is to identify Jesus Christ with the O.T. Deity is evident from Matthew 3:3; 12:8; 21:9; Psalms 118:26; Matthew 22:43-45; Luke 1:43; John 8:58; 14:8-10; John 20:28; Acts 9:5; 13:33. (Psa.2.). (See Scofield "John 20:28").

centurion

A Roman commander of 100 men. heaven

kingdom, (See Scofield "Matthew 3:2"). possessed

(Greek - δαιμονίζομαι - "demonized"). (See Scofield "Matthew 7:22"). Son of man

(See Scofield "Ezekiel 2:1"). Our Lord thus designates Himself about eighty times. It is His racial name as the representative Man, in the sense of 1 Corinthians 15:45-47 as Son of David is distinctly his Jewish name, and Son of God His divine name. Our Lord constantly uses this term as implying that his mission (e.g.) ; Matthew 11:19; Luke 19:10. His death and resurrection (e.g.) ; Matthew 12:40; 20:18; 26:2 and His second coming (e.g.) ; Matthew 24:37-44; Luke 12:40 transcended in scope and result all merely Jewish imitations. When Nathanael confesses him as "King of Israel," our Lord's answer is, "Thou shalt see greater things... the angels of God ascending and descending upon the Son of man." When His messengers are cast out by the Jews, His thought leaps forward to the time when the Son of man shall come, not then to Israel only but to the race ; Matthew 10:5,6; 8:23. It is in this name, also, that universal judgment is committed to Him John 5:22,27. It is also a name indicating that in Him is fulfilled the O.T. foreview of blessing through a coming man. See Scofield "Genesis 1:26" ; Genesis 3:15; 12:3; Psalms 8:4; 80:17; Isaiah 7:14; 9:6,7; 32:2; Zechariah 13:7; Isaiah 32:2; Zechariah 13:7. possessed

(Greek - δαιμονίζομαι - "demonized"). (See Scofield "Matthew 7:22"). devils

demons. (See Scofield "Matthew 7:22")

sins

Sin. (See Scofield "Romans 3:23") Son of man

(See Scofield "Matthew 8:20").

sins Sin. (See Scofield "Romans 3:23"). sinners

Sin. (See Scofield "Romans 3:23"). righteous

(See Scofield "Romans 10:10"). possessed, devil

(Greek - δαιμονίζομαι," demonized). (See Scofield "Matthew 7:22"). devil

demon. (See Scofield "Matthew 7:22"). devils

demons. (See Scofield "Matthew 7:22").

apostles

The word apostle, = "one sent forth," is used of our Lord Hebrews 3:1. Elsewhere it is used for the twelve who were called to that office by our Lord during His earth ministry; of Paul, called to the apostleship by the risen and ascended Lord, and of Barnabas Acts 14:14 specially designated by the Holy Spirit Acts 13:2. Of Matthias, chosen by lot by the eleven to take the place of Judas Iscariot, Acts 1:16-26 it is said: "And he was numbered with the eleven." Acts 1:26.

The "signs" of an apostle were

(1) They were chosen directly by the Lord Himself, or, as in the case of Barnabas, by the Holy Spirit Matthew 10:1,2; Mark 3:13,14; Luke 6:13; Acts 9:6,15; 13:2; 22:10,14,15; Romans 1:1 (2) They were endued with sign gifts, miraculous powers which were the divine credentials of their office Matthew 10:1; Acts 5:15,16; 16:16-18; Matthew 28:8,9. (3) Their relation to the kingdom was that of heralds, announcing to Israel only Matthew 10:5,6 the kingdom as at hand. (See Scofield "Matthew 4:17") and manifesting kingdom powers Matthew 10:7,8. (4) To one of them, Peter, the keys of the kingdom of heaven, viewed as the sphere of Christian profession, as in Mat 13, were given Matthew 16:19. (5) Their future relation to the king will be that of judges over the twelve tribes Matthew 19:28. (6) Consequent upon the rejection of the kingdom, and the revelation of the mystery hid in God Matthew 16:18; Ephesians 3:1-12 the Church, the apostolic office was invested with a new enduement, the baptism with the Holy Spirit Acts 2:1-4 a new power, that of imparting the Spirit to Jewish-Christian believers; a new relation, that of foundation stones of the new temple Ephesians 2:20-22 and a new function, that of preaching the glad tidings of salvation through a crucified and risen Lord to Jew and gentile alike. (7) The indispensable qualification of an apostle was that he should have been an eye- witness of the resurrection Acts 1:22; 1 Corinthians 9:1.

James son of Zebedee(See Scofield "Matthew 4:21"). Gentiles

The kingdom was promised to the Jews. Gentiles could be blessed only through Christ crucified and risen. Cf. John 12:20-24. lost sheep

(Greek - ἀπόλλυμι)." (See Scofield "John 3:16"). Also, Matthew 15:24,26; Acts 13:46. devils

demons. (See Scofield "Matthew 7:22"). Provide neither gold

(Cf) Mark 6:8,9; Luke 9:3. The central thought here, urgency, must be kept in mind. The emphasis is upon "provide." Time is not to be taken to search for additional staves or shoes. The disciples were to go in their ordinary sandals, with such staff as they might have, or with none. Cf. Paul, Romans 1:15. send

The scope of Matthew 10:16-23 reaches beyond the personal ministry of the twelve, covering in a general sense the sphere of service during the present age. Matthew 10:23 has in view the preaching of the remnant. Isaiah 1:9. (See Scofield "Romans 11:5") in the tribulation Psalms 2:5. See Scofield "Revelation 7:14". and immediately preceding the return of Christ in glory ; Deuteronomy 30:3; Acts 1:9-11. See Scofield "Acts 1:11". The remnant then will not have gone over the cities of Israel till the Lord comes. for it shall be given

An instruction to martyrs, not to preachers. Son of man

(See Scofield "Matthew 8:20"). Beelzebub

Beelzebul, title of a heathen deity. hell

(See Scofield "Matthew 5:22"). peace

Cf. John 14:27. Peace is spoken of in Scripture in three ways:

(1) "Peace with God" Romans 5:1 this is the work of Christ into which the individual enters by faith ; Ephesians 2:14-17; Romans 5:1. (2) "The peace of God" Philippians 4:7 inward peace, the state of soul of that believer who, having entered into peace with God through faith in Christ, has also committed to God through prayer and supplication with thanksgiving all his anxieties ; Luke 7:50; Philippians 4:6. (3) Peace "on earth" Luke 2:14; Psalms 72:7; 85:10; Isaiah 9:6,7; 11:1-12 the universal prevalency of peace in the earth under the kingdom. Matthew 10:34 was Christ's warning that the truth which He was proclaiming would not bring in the kingdom age of peace, but conflict rather. John 14:27.

righteous

Righteousness. (See Scofield "Romans 10:10").

blessed

In prison, the King rejected, John's faith wavers; the Lord exhorts and encourages His servant. Cf. John 15:20; Isaiah 42:3. greater

Positionally greater, not morally. John the Baptist was as great morally, as any man "born of woman," but as to the kingdom he but announced it at hand. The kingdom did not then come, but was rejected, and John was martyred, and the King presently crucified. The least in the kingdom when it is set up in glory (see "Kingdom (N.T.)") Luke 1:31-33; 1 Corinthians 15:24 will be in the fullness of power and glory. It is not heaven which is in question, but Messiah's kingdom. (See Scofield "Matthew 3:2"). See Scofield "Matthew 6:33".

kingdom (See Scofield "Matthew 3:2") suffereth violence

It has been much disputed whether the "violence" here is external, as against the kingdom in the persons of John the Baptist and Jesus; or that, considering the opposition of the scribes and Pharisees, only the violently resolute would press into it. Both things are true. The King and His herald suffered violence, and this is the primary and greater meaning, but also, some were resolutely becoming disciples. CF Luke 16:16. this is Elias

(See Scofield "Matthew 17:10"). Also, Matthew 17:12; Malachi 4:5 devil demon.

(See Scofield "Matthew 7:22"). Son of man(See Scofield "Matthew 8:20").

sinners Sin. (See Scofield "Romans 3:23"). Then

The kingdom of heaven announced as "at hand" by John the Baptist, by the King Himself, and by the twelve, and attested by mighty works, has been morally rejected. The places chosen for the testing of the nation, Chorazin, Bethsaida, etc. having rejected both John and Jesus, the rejected King now speaks of judgment. The final official rejection is later. Matthew 27:31-37.

For Another Point of View: See Topic 301190

For Additional Factors See Topic 301199

hell

(See Scofield "Luke 16:23"). All things

Kingdom, (See Scofield "Matthew 12:3"). Come

The new message of Jesus. The rejected King now turns from the rejecting nation and offers, not the kingdom, but rest and service to such in the nation as are conscious of the need. It is a pivotal point in the ministry of Jesus.

sabbath

(1) The sabbath ("cessation") appears in Scripture as the day of God's rest in the finished work of creation. Genesis 2:2,3. For 2500 years of human life absolutely no mention is made of it. Then the sabbath was revealed ; Exodus 16:23; Nehemiah 9:13,14, made a part of the law Exodus 20:8-11 and invested with the character of a "sign" between Jehovah and Israel, and a perpetual reminder to Israel of their separation to God Exodus 31:13-17. It was observed by complete rest Exodus 35:2,3 and by Jehovah's express order a man was put to death for gathering sticks on the sabbath day. Numbers 15:32-36. Apart from maintaining the continued burnt-offering Numbers 28:9, and its connection with the annual feasts ; Exodus 12:16; Leviticus 23:3,8; Numbers 28:25 the seventh day sabbath was never made a day of sacrifice, worship, or any manner of religious service. It was simply and only a day of complete rest for man and beast, a humane provision for man's needs. In Christ's words, "The sabbath was made for man, and not man for the sabbath." Mark 2:27. (2) Our Lord found the observance of the day encrusted with rabbinical evasions Matthew 12:2 and restrictions, wholly unknown to the law, so that He was Himself held to be a sabbath breaker by the religious authorities of the time. The sabbath will be again observed during the kingdom age Isaiah 66:23. (3) The Christian first day perpetuates in the dispensation of grace the principle that one-seventh of the time is especially sacred, but in all other respects is in contrast with the sabbath. One is the seventh day, the other the first. The sabbath commemorates God's creation rest, the first day Christ's resurrection. On the seventh day God rested, on the first day Christ was ceaselessly active. The sabbath commemorates a finished creation, the first day a finished redemption. The sabbath was a day of legal obligation, the first day one of voluntary worship and service. The sabbath is mentioned in the Acts only in connection with the Jews, and in the rest of the N.T. but twice. Colossians 2:16; Hebrews 4:4. In these passages the seventh day sabbath is explained to be to the Christian not a day to be observed, but a type of the present rest into which he enters when "he also ceases from his own works" and trusts Christ.

what David did

Jesus' action Matthew 12:1-7 is highly significant. "What David did" refers to the time of his rejection and persecution by Saul. 1 Samuel 21:6. Jesus here is not so much the rejected Saviour as the rejected King; hence the reference to David. shewbread

(See Scofield "Exodus 25:30"). Gentiles

This too is most significant. The rejected King of Israel will turn to the Gentiles (cf.) Matthew 10:5,6. In fulfilment this awaited the official rejection, crucifixion, and resurrection of Christ, and the final rejection of the risen Christ. ; Luke 24:46,47; Acts 9:15; 13:46; Acts 28:25-28; Romans 11:11. possessed

(Greek - δαιμονίζομαι," demonized). (See Scofield "Matthew 7:22") devils

demons. (See Scofield "Matthew 7:22"). sin Sin. (See Scofield "Romans 3:23").

blasphemy Ascribing to Satan the work of the Holy Spirit. Cf. Matthew 12:24,32,40. generation

Progeny. Matthew 3:7; 23:33. The men of Nineveh

Again the rejected King announces judgment (cf) Matthew 11:20-24 Israel, in the midst of the Pharisaic revival of outward religious strictness, was like a man out of whom a demon had "gone," i.e, of his own volition. He would come back and find an empty house, etc. The personal application is to a mere self-cleansed moralist.

Nineveh vs. Jonah 3:5-9; Luke 11:32 (See Scofield "Nahum 1:1"). generation

(See Scofield "Matthew 24:34"). While

Rejected by Israel, His "kinsmen according to the flesh" (cf) Romans 9:3 our Lord intimates the formation of the new family of faith which, overstepping mere racial claims, receives "whosoever" will be His disciple. ; Matthew 12:49,50; John 6:28,29.

For Another Point of View: See Topic 301191

Additional Factors to Consider: See Topic 301372

The seven parables of Mat 13., called by our Lord, "mysteries of the kingdom of heaven" (Matthew 13:11), taken together, describe the result of the presence of the Gospel in the world during the present age, that is, the time of seed sowing which began with our Lord's personal ministry, and ends with the "harvest" Matthew 13:40-43. Briefly, the result is mingled tares and wheat, good fish and bad, in the sphere of Christian profession. It is Christendom.

sower

The figure marks a new beginning. To labour in God's vineyard Israel, Isaiah 5:1-7 is one thing, to go forth sowing the seed of the word in a field which is the world, quite another (cf) Matthew 10:5. One fourth of the seed takes permanent root, but the result is "wheat" ; Matthew 13:25; 1 Peter 1:23 or "children of the kingdom" Matthew 13:38. This parable Matthew 13:3-9,18-23 is treated throughout as foundational to the mysteries of the kingdom of heaven. It is interpreted by our Lord Himself. mysteries

A "mystery" in Scripture is a previously hidden truth, now divinely revealed; but in which a supernatural element still remains despite the revelation. The greater mysteries are:

(1) The mysteries of the kingdom of heaven Matthew 13:3-50. (2) the mystery of Israel's blindness during this age Romans 11:25 (with context); (3) the mystery of the translation of living saints at the end of this age 1 Corinthians 15:51,52; 1 Thessalonians 4:14-17. (4) the mystery of N.T. church as one body composed of Jew and Gentile Ephesians 3:1-11; Romans 16:25; Ephesians 6:19; Colossians 4:3. (5) the mystery of the church as the bride of Christ Ephesians 5:28-32. (6) the mystery of the inliving Christ Galatians 2:20; Colossians 1:26,27. (7) the "mystery of God even Christ," i.e. Christ as the incarnate fullness of the Godhead embodied, in whom all the divine wisdom for man subsists Colossians 2:2,9; 1 Corinthians 2:7. (8) the mystery of the processes by which godlikeness is restored to man 1 Timothy 3:16. (9) the mystery of iniquity 2 Thessalonians 2:7; Matthew 13:33. (10) the mystery of the seven stars Revelation 1:20. (11) the mystery of Babylon Revelation 17:5,7.

kingdom(See Scofield "Matthew 3:2"). prophets

The O.T. prophets saw in blended vision the rejection and crucifixion of the King (see "Christ, sacrifice,) Genesis 4:4, (See Scofield "Hebrews 10:18") and also His glory as David's Son. See Scofield "Zechariah 12:8", but "what manner of time the Spirit of Christ which was in them did signify when it testified beforehand the sufferings of Christ and the glory that should follow," was not revealed to them--only that the vision was not for themselves. 1 Peter 1:10-12. That revelation Christ makes in these parables. A period of time is to intervene between His sufferings and His glory. That interval is occupied with the "mysteries of the kingdom of heaven" here described.

righteous Righteousness. (See Scofield "Romans 10:10"). kingdom (See Scofield "Matthew 3:2"). parable

This parable Matthew 13:24-30 is also interpreted by our Lord Matthew 13:36-43. Here the "good seed" is not the "word," as in the first parable Matthew 13:19,23 but rather that which the word has produced. 1 Peter 1:23, viz.: the children of the kingdom. These are, providentially Matthew 13:37 "sown," i.e. scattered, here and there in the "field" of the "world" Matthew 13:38. The "world" here is both geographical and ethnic--the earth-world, and also the world of men. The wheat of God at once becomes the scene of Satan's activity. Where children of the kingdom are gathered, there "among the wheat" Matthew 13:25,38,39. Satan "sows" "children of the wicked one," who profess to be children of the kingdom, and in outward ways are so like the true children that only the angels may, in the end, be trusted to separate them Matthew 13:28-30,40-43. So great is Satan's power of deception that the tares often really suppose themselves to be children of the kingdom Matthew 7:21-23. Many other parables and exhortations have this mingled condition in view (e.g.)

Matthew 22:11-14; 25:1-13,14-30; Luke 18:10-14; Hebrews 6:4-9

Indeed, it characterizes Matthew from Chapter 13 to the end. The parable of the wheat and tares is not a description of the world, but of that which professes to be the kingdom. Mere unbelievers are never the children of the devil, but only religious unbelievers are so called (cf) Matthew 13:38; John 8:38-44; Matthew 23:15.

The kingdom(See Scofield "Matthew 3:2"). Gather

The gathering of the tares into bundles for burning does not imply immediate judgment. At the end of this age (Matthew 13:40) the tares are set apart for burning, but first the wheat is gathered into the barn. ; John 14:3; 1 Thessalonians 4:14-17. kingdom

2 Another parable

The parable of the Mustard Seed prefigures the rapid but unsubstantial growth of the mystery form of the kingdom from an insignificant beginning Acts 1:15; 2:41; 1 Corinthians 1:26 to a great place in the earth. The figure of the fowls finding shelter in the branches is drawn from Daniel 4:20-22. How insecure was such a refuge the context in Daniel shows.

kingdom(See Scofield "Matthew 3:2"). Another parable

That interpretation of the parable of the Leaven (Matthew 13:33) which makes (with variation as to details) the leaven to be the Gospel, introduced into the world ("three measures of meal") by the church, and working subtly until the world is converted ("till the whole was leavened") is open to fatal objection:

(1) it does violence to the unvarying symbolical meaning of leaven, and especially to the meaning fixed by our Lord Himself. Matthew 16:6-12; Mark 8:15 See "Leaven," Genesis 19:3. (See Scofield "Matthew 13:33"). (2) The implication of a converted world in this age ("till the whole was leavened"), is explicitly contradicted by our Lord's interpretation of the parables of the Wheat and Tares, and of the Net. Our Lord presents a picture of a partly converted kingdom in an unconverted world; of good fish and bad in the very kingdom-net itself. (3) The method of the extension of the kingdom is given in the first parable. It is by sowing seed, not by mingling leaven. The symbols have, in Scripture, a meaning fixed by inspired usage. Leaven is the principle of corruption working subtly; is invariably used in a bad sense (see "Leaven," (See Scofield "Genesis 19:3") ), and is defined by our Lord as evil doctrine. Matthew 16:11,12; Mark 8:15. Meal, on the contrary, was used in one of the sweet- savour offerings Leviticus 2:1-3. and was food for the priests Leviticus 6:15-17. A woman, in the bad ethical sense, always symbolizes something out of place, religiously, See Scofield "Zechariah 5:6". In Thyatira it was a woman teaching (cf). ; Revelation 2:20; 17:1-6. Interpreting the parable by these familiar symbols, it constitutes a warning that the true doctrine, given for nourishment of the children of the kingdom ; Matthew 4:4; 1 Timothy 4:6; 1 Peter 2:2 would be mingled with corrupt and corrupting false doctrine, and that officially, by the apostate church itself ; 1 Timothy 4:1-3; 2 Timothy 2:17,18; 4:3,4; 2 Peter 2:1-3.

4 Leaven

Summary:

(1) Leaven, as a symbolic or typical substance, is always mentioned in the O.T. in an evil sense Genesis 19:3, (See Scofield "Genesis 19:3"). (2) The use of the word in the N.T. explains its symbolic meaning. It is "malice and wickedness," as contrasted with "sincerity and truth" 1 Corinthians 5:6-8, it is evil doctrine Matthew 16:12 in its three-fold form of Pharisasism, Sadduceeism, Herodianism ; Matthew 16:6; Mark 8:15. The leaven of the Pharisees was externalism in religion. Matthew 23:14,16,23-28, of the Sadducees, scepticism as to the supernatural and as to the Scriptures Matthew 22:23,29, of the Herodians, worldliness--a Herod party amongst the Jews ; Matthew 22:16-21; Mark 3:6. (3) The use of the word in Matthew 13:33 is congruous with its universal meaning.

world kosmos = mankind. (See Scofield "Matthew 4:8").

kingdom(See Scofield "Matthew 3:2"). devil

Satan. Br. diabolos, accuser. See note, Matthew 16:23; Genesis 3:1; Revelation 20:10. (See Scofield "Revelation 20:10").

angels(See Scofield "Hebrews 1:4"). Son of man(See Scofield "Matthew 8:20").

angels(See Scofield "Hebrews 1:4").

kingdom(See Scofield "Matthew 3:2").

them which do Sin. (See Scofield "Romans 3:23"). Then

The kingdom does not become the kingdom of the "Father" until Christ, having "put all enemies under his feet," including the last enemy, death, has "delivered up the kingdom to God, even the Father" 1 Corinthians 15:24-28; Revelation 20:2. There is triumph over death at the first resurrection 1 Corinthians 15:54,55 but death, "the last enemy," is not destroyed till the end of the millennium. Revelation 20:14.

righteous(See Scofield "Romans 10:10") , Also, Colossians 3:4; 2 Thessalonians 1:5-10 kingdom

2 hid

The interpretation of the parable of the treasure, which makes the buyer of the field to be a sinner who is seeking Christ, has no warrant in the parable itself. The field is defined (v. 38) to be the world. The seeking sinner does not buy, but forsakes, the world to win Christ. Furthermore, the sinner has nothing to sell, nor is Christ for sale, nor is He hidden in a field, nor, having found Christ, does the sinner hide Him again (cf) Mark 7:24; Acts 4:20. At every point the interpretation breaks down.

Our Lord is the buyer at the awful cost of His blood 1 Peter 1:18, and Israel, especially Ephraim Jeremiah 31:5-12,18-20, the lost tribes hidden in "the field," the world (v. 38), is the treasure ; Exodus 19:5; Psalms 135:4. Again, as in the separation of tares and wheat, the angels are used ; Matthew 24:31; Jeremiah 16:16. The divine Merchantman buys the field (world) for the sake of the treasure (v. 44) Romans 11:28, beloved for the fathers' sakes, and yet to be restored and saved. The note of joy (v. 44) is also that of the prophets in view of Israel's restoration. ; Deuteronomy 30:9; Isaiah 49:13; 52:1-3; 62:4-7 65:18,19.

(See "Israel,") Genesis 11:10; Romans 11:26.

kingdom (See Scofield "Matthew 3:2") pearls

The true Church, "one body" formed by the Holy Spirit 1 Corinthians 12:12,13. As Israel is the hid treasure, so the Church is the pearl of great cost. Covering the same period of time as the mysteries of the kingdom, is the mystery of the Church ; Romans 16:25,26; Ephesians 3:3-10; Ephesians 5:32. Of the true Church a pearl is a perfect symbol:

(1) A pearl is one, a perfect symbol of unity 1 Corinthians 10:17; 12:12,13; Ephesians 4:4-6. (2) a pearl is formed by the accretion, and that not mechanically, but vitally, through a living one, as Christ adds to the Church Acts 2:41,47; 5:14; 11:24; Ephesians 2:21; Colossians 2:19. (3) Christ, having given Himself for the pearl, is now preparing it for presentation to Himself Ephesians 5:25-27. The kingdom is not the Church, but the true children of the kingdom during the fulfilment of these mysteries, baptized by one Spirit into one body 1 Corinthians 12:12,13 compose the true Church, the pearl.

kingdom(See Scofield "Matthew 3:2"). the kingdom of heaven

The parable of the Net ( (Greek - δαιμονίζομαι -net) presents another view from that of the wheat and tares of the mysteries of the kingdom as the sphere of profession, but with this difference: there Satan was the active agent; here the admixture is more the result of the tendency of a movement to gather to itself that which is not really of it). The kingdom of heaven is like a net which, cast into the sea of humanity, gathers of every kind, good and bad, and these remain together in the net (v. 49) and not merely in the sea, until the end of the age. It is not even a converted net, much less a converted sea. Infinite violence has been done to sound exegesis by the notion that the world is to be converted in this age. Against that notion stands our Lord's own interpretation of the parables of the Sower, the Wheat and Tares, and the Net.

Such, then, is the mystery form of the kingdom. (See Scofield "Matthew 3:2"). See Scofield "Matthew 6:33". It is the sphere of Christian profession during this age. It is a mingled body of true and false, wheat and tares, good and bad. It is defiled by formalism, doubt, and worldliness. But within it Christ sees the true children of the true kingdom who, at the end, are to "shine forth as the sun." In the great field, the world, He sees the redeemed of all ages, but especially His hidden Israel, yet to be restored and blessed, Also, in this form of the kingdom, so unlike that which is to be, He sees the Church, His body and bride, and for joy He sells all that He has 2 Corinthians 8:9 and buys the field, the treasure, and the pearl.

heaven(See Scofield "Matthew 3:2")end of the consummation of the age. Matthew 24:3. James

Son of Alphaeus. (See Scofield "Matthew 4:21")

Herod

Called Antipas; son of Herod the Great, (See Scofield "Matthew 2:1") and Malthace, a Samaritan woman; brother of Archelaus, see margin, See Scofield "Matthew 2:22" a daughter of King Aretas; Herodias, wife of his half-brother, Philip.

gift i.e. dedicated to God.

Matthew 5:23,24; Mark 7:11 (See Scofield "Mark 7:11") departed

the Syrophenician woman

For the first time the rejected Son of David ministers to a Gentile. It is a precursive fulfilment of Matthew 12:18 Addressed by a Gentile as Son of David, He makes no reply, for a Gentile has no claim upon Him in that character. (See Scofield "Matthew 2:2") Ephesians 2:12. Addressing him as "Lord," she obtained an immediate answer. Romans 10:12,13 lost sheep For Another Point of View: See Topic 301191 (Greek - ἀπόλλυμι). (See Scofield "John 3:16") great is thy faith

See, Luke 7:7-9; Mark 6:6 Faith honours God, knowing that he is faithful. cf. 1 John 5:10.

baskets

A different Greek word from that translated "baskets" in Matthew 16:10. baskets

A different Greek word from that translated "baskets" in Matthew 16:9. Son of man

Also, Matthew 16:27,28, (See Scofield "Matthew 8:20") Barjona

Son of Jonas. Peter

There is the Greek a play upon the words, "thou art Peter petros-- literally 'a little rock', and upon this rock Petra I will build my church." He does not promise to build His church upon Peter, but upon Himself, as Peter is careful to tell us (1 Peter 2:4-9)

church

2 (Greek - ἀπόλλυμι (ek=="out of," kaleo =="to call"), an assembly of called out ones). The word is used of any assembly; the word itself implies no more, as, e.g., the town-meeting at Ephesus Acts 19:39 and Israel, called out of Egypt and assembled in the wilderness Acts 7:38. Israel was a true "church," but not in any sense the N.T. church--the only point of similarity being that both were "called out" and by the same God. All else is contrast.

(See Scofield "Acts 7:38") See Scofield "Hebrews 12:23"

hell See note, (See Scofield "Luke 16:23") keys of the kingdom

Not the keys of the church, but of the kingdom of heaven in the sense of Mat 13., i.e. the sphere of Christian profession. A key is a badge of power or authority (cf) Isaiah 22:22; Revelation 3:7. The apostolic history explains and limits this trust, for it was Peter who opened the door of Christian opportunity to Israel on the day of Pentecost Acts 2:38-42 and to Gentiles in the house of Cornelius. Acts 10:34-46. There was no assumption by Peter of any other authority Acts 15:7-11. In the council James, not Peter, seems to have presided ; Acts 15:19; Galatians 2:11-15. Peter claimed no more for himself than to be an apostle by gift 1 Peter 1:1 and an elder by office 1 Peter 5:1.

The power of binding and loosing was shared Matthew 18:18; John 20:23 by the other disciples. That it did not involve the determination of the eternal destiny of souls is clear from Revelation 1:18. The keys of death and the place of departed spirits are held by Christ alone.

kingdom (See Scofield "Matthew 3:2") charged

The disciples had been proclaiming Jesus as the Christ, i.e. the covenanted King of a kingdom promised to the Jews, and "at hand." The church, on the contrary, must be built upon testimony to Him as crucified, risen from the dead, ascended, and made "Head over all things to the church." Ephesians 1:20-23. The former testimony was ended, the new testimony was not yet ready, because the blood of the new covenant had not yet been shed, but our Lord begins to speak of His death and resurrection Matthew 16:21. It is a turning- point of immense significance:

Jesus Omit "Jesus."

For Another Point of View: See Topic 301192

Additional Factors to Consider See Topic 301207

world

kosmos = world-system. John 7:7 (See Scofield "Revelation 13:8"). his kingdom

(See Scofield "Matthew 3:2").

James

(See Scofield "Matthew 4:21")3

was transfigured

The transfiguration scene contains, in miniature, all the elements of the future kingdom in manifestation:

(1) the Lord, not in humiliation, but in glory (v. 2). (2) Moses, glorified, representative of the redeemed who have passed through death into the kingdom. Matthew 13:43; Luke 9:30,31. (3) Elijah, glorified, representative of the redeemed who have entered the kingdom by translation. 1 Corinthians 15:50-53; 1 Thessalonians 4:14-17. (4) Peter, James, and John, not glorified, representatives (for the moment) of Israel in the flesh in the future kingdom Ezekiel 37:21-27. (5) The multitude at the foot of the mountain Matthew 17:2, representative of the nations who are to be brought into the kingdom after it is established over Israel Isaiah 11:10-12, etc.

Son of man Also Matthew 17:12,22, (See Scofield "Matthew 8:20"). Why then say the scribes that Elias must first come

Cf Matthew 11:14; Mark 9:11,12,13; Luke 1:17; Malachi 3:1; 4:5,6 All the passages must be construed together.

(1) Christ confirms the specific and still unfulfilled prophecy of Malachi 4:5,6: "Elias shall truly first come and restore all things." Here, as in Malachi, the prediction fulfilled in John the Baptist, and that yet to be fulfilled in Elijah, are kept distinct. (2) But John the Baptist had come already, and with a ministry so completely in the spirit and power of Elijah's future ministry Luke 1:17 that in an adumbrative and typical sense it could be said: "Elias is come already." Cf ; Matthew 10:40; Philemon 1:12,17 where the same thought of identification, while yet preserving personal distinction, occurs. John 1:27.

devil

demon. (See Scofield "Matthew 7:22") Howbeit The two best MSS. omit verse 21.

kingdom

(See Scofield "Matthew 3:2") world

kosmos = world-system. John 7:7; Revelation 13:3-8 (See Scofield "Revelation 13:8"). everlasting

The Greek has "the" before "everlasting." hell

gehenna. (See Scofield "Matthew 5:22"). angels

(See Scofield "Hebrews 1:4"). lost

Son of man

(See Scofield "Matthew 8:20")

save (See Scofield "Romans 1:16")

lost (Greek - ἀπόλλυμι). (See Scofield "John 3:16") trespass

Sin. (See Scofield "Romans 3:23") sin

(See Scofield "Romans 3:23") kingdom

(See Scofield "Matthew 3:2") tormentors

The ground of law, of exact justice. Cf. grace, Romans 3:23,24; Ephesians 4:30; John 1:17 (See Scofield "John 1:17")

Have ye not read

See, Genesis 1:27; 2:23,24. The passage is significant as Jesus' confirmation of the Genesis narrative of creation. Moses

Thus confirming the Mosaic authorship of Deut. kingdom

(See Scofield "Matthew 3:2") kingdom

(See Scofield "Matthew 3:2") kept from my youth

See, Philippians 3:6,7 contra vs. Philippians 3:7-9 perfect

(See Scofield "Matthew 5:48") kingdom

(See Scofield "Matthew 3:2") saved

(See Scofield "Romans 1:16") Cf. Matthew 13:3-9 regeneration

(Greek - ἀπόλλυμι = "re-creation," "making new)." The word occurs once again in Titus 3:5. There it refers to the new birth or a believing person; here to the re-creation of the social order, and renewal of the earth ; Isaiah 11:6-9; Romans 8:19-23 when the kingdom shall come. (See "Kingdom (O.T.),"

(See Scofield "Zechariah 12:8") See Scofield "1 Corinthians 15:24"

judging

Disclosing how the promise Isaiah 1:26 will be fulfilled when the kingdom is set up. The kingdom will be administered over Israel through the apostles, according to the ancient theocratic judgeship. Judges 2:18.

vineyard

See, Isaiah 5:7; Matthew 21:28-33; John 15:1-5 (See Scofield "Matthew 28:19"). received

(See Scofield "1 Corinthians 3:14"). Also, 1 Corinthians 9:24; 2 Timothy 4:7,8. kingdom

(See Scofield "Matthew 3:2"). cup

See, Matthew 26:39; 27:46; Luke 22:41,42; John 18:11; Isaiah 53:4-6; 2 Corinthians 5:21; Galatians 3:13; 1 Peter 2:24; 3:18 Son of man (See Scofield "Matthew 8:20") Also, Philippians 2:7

ransom See, Isaiah 53:10,11.

Matthew 20:22 "cup," margin ref: (See Scofield "Matthew 20:22") ; Exodus 14:30; Isaiah 59:20; Romans 3:24

(See Scofield "Exodus 14:30") See Scofield "Isaiah 59:20" See Scofield "Romans 3:24" two blind men

A discrepancy has been imagined between this account and those in Mark 10:46; Luke 18:35. Matthew and Mark obviously refer to a work of healing as Jesus departed from Jericho. Bartimaeus, the active one of the two, the one who cried, "Jesus, thou Son of David," is specifically mentioned by Mark. Of the other one of the "two," we know nothing. The healing described by Luke 18:35 occurred before Jesus entered Jericho. As to the form of appeal, "Son of David" (cf) ; Matthew 9:27; 15:22; 21:9. Jesus must have been so addressed constantly. The narratives therefore supplement, but in no way contradict each other.

nigh unto Jerusalem

Matthew 21:1-9; Zechariah 9:9; 14:4-9. The two advents are in striking contrast. fulfilled

The king's final and official offer of Himself according to Zechariah 9:9. Acclaimed by an unthinking multitude whose real belief is expressed in Matthew 21:11, but with no welcome from the official representatives of the nation, He was soon to hear the multitude shout: "Crucify him." cast

See, Luke 19:45; Mark 11:15-18. Cf. John 2:13-25 which introduced, as this cleansing closed, the offer of Christ to Israel as King. Bethany

See, John 11:1,2; Luke 10:39-42. Cf. ; Mark 11:1-11; Luke 19:29-35; John 12:1-8. With no other place is the human Christ so tenderly associated, while it also was the place of manifestation of His divine power. John 11:43,44. fig tree

Lit. a solitary fig tree. Luke 13:6-9. The withered fig tree is a parabolic miracle concerning Israel. Luke 13:6-9. Cf., Matthew 24:32,33, a prophecy that Israel shall again bud. vineyard

See "vineyard," margin ref., Matthew 20:1 (See Scofield "Matthew 20:1") repented

Cf., Luke 15:20, the other perfect illustration of repentance. (See Scofield "Acts 17:30"). righteousness

(See Scofield "Romans 10:10"). Lord's

Jehovah. Psalms 118:23. kingdom of God

Note that Matthew here as in Matthew 21:31 uses the larger word, kingdom of God: (Cf) (See Scofield "Matthew 6:33").

The kingdom of heaven; (See Scofield "Matthew 3:2"). See Scofield "1 Corinthians 15:24" will yet be set up. Meantime the kingdom of God and his righteousness is taken from Israel nationally and given to the Gentiles. Romans 9:30-33.

you

i.e. national Israel, the barren vine. Mt 21: 33-41 Isaiah 5:1-7. stone shall be broken

Christ as the "Stone" is revealed in a threefold way:

(1) To Israel Christ, coming not as a splendid monarch but in the form of a servant, is a stumbling stone and rock of offence. Isaiah 8:14,15; Romans 9:32,33; 1 Corinthians 1:23; 1 Peter 2:8 (2) to the church, Christ is the foundation stone and the head of the corner 1 Corinthians 3:11; Ephesians 2:20-22; 1 Peter 2:4,5 (3) to the Gentile world-powers (see "Gentiles," Luke 21:24; Revelation 16:19 He is to be the smiting-stone of destruction Daniel 2:34. Israel stumbled over Christ; the church is built upon Christ; Gentile world- dominion will be broken by Christ.

See "Armageddon" Revelation 16:14; 19:19.

And whosoever

Or, Whosoever falls on this stone shall be crushed together i.e. the Jews Isaiah 8:14; Romans 9:32,33; 1 Corinthians 1:23] but on whomsoever it may fall, he will be scattered as dust ( (Greek - ἀπόλλυμι," i).e. the Gentile nations, Daniel 2:34,35,45 (See Scofield "Daniel 2:35").

kingdom

(See Scofield "Matthew 3:2") burned

Fulfilled as to Jerusalem A.D. 70. Luke 21:20-24. go ye

The world-wide call. Matthew 28:16-20; Revelation 22:17 Then went

In the different classes, vs. Matthew 23:15-40. Jesus meets representatives of all Israel, Pharisees, Sadducees.

Herodians. (See Scofield "Matthew 3:7").

For them, silenced but unrepentant, no message is left but "woe." Matthew 23:1-39. ye do err

Or, ye deceive yourselves, etc. Jesus' answer gives the three incapacities of the rationalist: self-deception, Romans 1:21,22, ignorance of the spiritual content of Scripture, Acts 13:27, disbelief in the intervention of divine power, 2 Peter 3:5-9. angels

(See Scofield "Hebrews 1:4"). lawyer

(Greek - νομικός," "of the law"; occurs also Luke 7:30; 10:25; 11:45,46,52; Luke 14:3; Titus 3:13. Except in the last instance, "lawyer" is another name for "scribe."

(See Scofield "Matthew 2:4"). In Titus 3:13 the term has the modern meaning. asked them

Cf. Matthew 21:24; John 19:7 Jesus' question is not personal but doctrinal: "Whose son is the Messiah?" Cf. ; Acts 2:25-36; Romans 1:3,4.

sit in

Cf. Ezra 7:6,25,26. Jesus' disciples were to honour the law, but not the hypocritical teachers of it. phylacteries

Passages of Scripture enclosed in a small case, bound upon arm or forehead, Deuteronomy 6:8. Woe

The best MSS. omit verse 14. hell

Gehenna. (See Scofield "Matthew 5:22") debtor

Or, bound; also Matthew 23:18. "guilty:" iniquity

Lit. Lawlessness. (See Scofield "Romans 3:23"). send unto you

The Jews' treatment of the apostles is proved, Matthew 23:31-33. Abel

Jesus' confirmation of Genesis 4:8-10. Cf. Hebrews 12:24. come upon

See, Revelation 18:21-24. It is the way also of history; judgment falls upon one generation for the sins of centuries. The pediction was fulfilled in the destruction of Jerusalem, A.D. 70. till

The three "untils" of Israel's blessing:

(1) Israel must say, "blessed is He" Matthew 23:39; Romans 10:3,4 (2) Gentile world-power must run its course. Luke 21:24; Daniel 2:34,35. (3) The elect number of Gentiles must be brought in. Then "the Deliverer shall come out of Zion." etc. Romans 11:25-27.

departed

Jesus leaves that which He abandons to judgment. (See Scofield "Mark 8:23") in light of Matthew 11:21,22 Cf., Revelation 18:4. Tell us

The beginning of the Olivet Discourse

Mat 24 with Luke 21:20-24 answers the threefold question. The order is as follows: "when shall these things be?"--i.e. destruction of the temple and city. Answer: Luke 21:20-24.

Second and third questions: "And what shall be the sign of thy coming, and of the end of the age?" Answer: Matthew 24:4-33.

Verses 4 to 14 have a double interpretation: They give

(1) the character of the age--wars, international conflicts, famines, pestilences, persecutions, and false Christs (cf) Daniel 9:26.

This is not the description of a converted world.

(2) But the same answer (Matthew 24:4-14) applies in a specific way to the end of the age, viz. Daniel's seventieth week. Daniel 9:24-27. (See Scofield "Daniel 9:24").

All that has characterized the age gathers into awful intensity at the end. Verse 14 has specific reference to the proclamation of the good news that the kingdom is again "at hand" by the Jewish remnant Isaiah 1:9; Revelation 14:6,7. (See Scofield "Romans 11:5").

Verse 15 gives the sign of the abomination, (See Scofield "Daniel 9:27") , the "man of sin," or "Beast" 2 Thessalonians 2:3-8; Daniel 9:27; 12:11; Revelation 13:4-7.

This introduces the great tribulation Psalms 2:5. (See Scofield "Revelation 7:14") , which runs its awful course of three and a half years, culminating in the battle of See Scofield "Revelation 19:19" at which time Christ becomes the smiting Stone of Daniel 2:34.

The detail of this period (Matthew 24:15-28) is:

(1) The abomination in the holy place (Matthew 24:15); (2) the warning (Matthew 24:16-20) to believing Jews who will then be in Jerusalem; (3) the great tribulation, with renewed warning as to false Christs (Matthew 24:21-26); (4) the sudden smiting of the Gentile world-power (Matthew 24:27,28); (5) the glorious appearing of the Lord, visible to all nations, and the regathering of Israel (Matthew 24:29-31); (6) the sign of the fig-tree (Matthew 24:32,33); (7) warnings, applicable to this present age over which these events are ever impending (Matthew 24:34-51). Philemon 4:5.

Careful study of Da 2,7, 9, and Re 13 will make the interpretation clear. See, also, "Remnant" (Isa 1:9; Romans 11:5).

iniquity

i.e. lawlessness, sin. (See Scofield "Romans 3:23"). kingdom

world

kingdom(See Scofield "Matthew 3:2").

world oikoumene = inhabited earth.

(See Scofield "Luke 2:1") Then let them which

Cf. Luke 21:20-24. The passage in Luke refers in express terms to a destruction of Jerusalem which was fulfilled by Titus, A.D. 70; the passage in Matthew to a future crisis in Jerusalem after the manifestation of the abomination. See "Beast" ; Daniel 7:8; Revelation 19:20 and "Armageddon" ; Revelation 16:14; 19:17.

As the circumstances in both cases will be similar, so are the warnings. In the former case Jerusalem was destroyed; in the latter it will be delivered by divine interposition. Son of man

Also Matthew 24:37,39,44. (See Scofield "Matthew 8:20"). angels

(See Scofield "Hebrews 1:4") This generation

(Greek - ἀγενεαλόγητος," the primary definition of which is, "race, kind, family, stock, breed)." (So all lexicons.) That the word is used in this sense because none of "these things," i.e. the world-wide preaching of the kingdom, the great tribulation, the return of the Lord in visible glory, and the regathering of the elect, occurred at the destruction of Jerusalem by Titus, A.D. 70. The promise is, therefore, that the generation--nation, or family of Israel-- will be preserved unto "these things"; a promise wonderfully fulfilled to this day. angels

(See Scofield "Hebrews 1:4")Marg

Son of man (See Scofield "Matthew 8:20") Son of man

(See Scofield "Matthew 8:20") Son of man

(See Scofield "Matthew 8:20") faithful

See, Luke 12:42-46; 1 Corinthians 4:2. It is faithfulness, not ability, in the Lord's service that is first approved by Him.

shall

This part of the Olivet discourse goes beyond the "sign" questions of the disciples Matthew 24:3 and presents our Lord's return in three aspects:

(1) As testing profession, Matthew 25:1-13 (2) as testing service, Matthew 25:14-30; (3) as testing the Gentile nations, Matthew 25:31-46.

virgins

The kingdom of heaven here is the sphere of profession, as in Mat 13. All alike have lamps, but two facts fix the real status of the foolish virgins: They "took no oil," and the Lord said, "I know you not." Oil is the symbol of the Holy Spirit, and "If any man have not the spirit of Christ, he is none of his" Romans 8:9

Nor could the Lord say to any believer, however unspiritual, "I know you not."

heaven

(See Scofield "Matthew 3:2") Son of man

Also Matthew 24:31. (See Scofield "Matthew 8:20"). the kingdom of heaven is

Omit the italicised words, "the kingdom of heaven is". Well done

The Lord's commendation may be earned by the weakest of His servants; it is given for faithful service. Well done

The same commendation is gained by the servant with two talents as by him with five; he was equally faithful though his gift was less. Son of man (See Scofield "Matthew 8:20").

angels (See Scofield "Hebrews 1:4") And before him

This judgment is to be distinguished from the judgment of the great white throne. Here there is no resurrection; the persons judged are living nations; no books are opened; three classes are present, sheep, goats, and brethren; the time is at the return of Christ (Matthew 25:31); and the scene is on the earth. All these particulars are in contrast with Revelation 20:11-15.

The test in this judgment is the treatment accorded by the nations to those whom Christ here call "my brethren." These "brethren" are the Jewish Remnant who will have preached the Gospel of the kingdom to all nations during the tribulation. See "Remnant" Isaiah 1:9; Romans 11:5.

The test in Revelation 20:11-15 is the possession of eternal life. See, for the other six judgments: (See Scofield "John 12:31") 1 Corinthians 11:31" See Scofield "2 Corinthians 5:10" See Scofield "Ezekiel 20:37" See Scofield "Jude 1:6" See Scofield "Revelation 20:12" kingdom

(See Scofield "Matthew 3:2"). righteous

(See Scofield "Romans 10:10") angels

(See Scofield "Hebrews 1:4") into everlasting

Judgments (the seven). Luke 14:14; 2 Samuel 7:14; Revelation 20:12. "Eternal" and "everlasting" are the same word.

head

No contradiction of John 12:3 is implied. The ordinary anointing of hospitality and honour was of the feet Luke 7:38 and head Luke 7:46 But Mary of Bethany, who alone of our Lord's disciples had comprehended His thrice repeated announcement of His coming death and resurrection, invested the anointing with the deeper meaning of the preparation of His body for burying. Mary of Bethany was not among the women who went to the sepulchre with intent to embalm the body of Jesus.

woman i.e. Mary of Bethany. for my

Supply to prepare me. sat down with the twelve

The order of events on the night of the Passover supper appears to have been:

(1) The taking by our Lord and the disciples of their places at the table; (2) the contention who should be greatest; (3) the feet washing; (4) the identification Judas as the traitor; (5) the withdrawal of Judas; (6) the institution of the supper; (7) the words of Jesus while still in the room Matthew 26:26-29; Luke 22:35-38; John 13:3-35; Matthew 14:1-31 (8) the words of Jesus between the room and the garden Matthew 26:31-35; Mark 14:26-31; John 15:16,17 it seems probable that the high-priestly prayer John 17:1-26 was uttered after they reached the garden; (9) the agony in the garden; (10) the betrayal and arrest; (11) Jesus before Caiaphas; Peter's denial.

remission

Forgiveness. Summary: The Greek word translated "remission" in Matthew 26:28; Acts 10:43; Hebrews 9:22 is elsewhere rendered "forgiveness." It means, to send off, or away. And this, throughout Scripture, is the one fundamental meaning of forgiveness--to separate the sin from the sinner. Distinction must be made between divine and human forgiveness:

(1) Human forgiveness means the remission of penalty. In the Old Testament and the New, in type and fulfilment, the divine forgiveness follows the execution of the penalty. "The priest shall make an atonement for his sin that he had committed, and it shall be forgiven him" Leviticus 4:35.

"This is my blood of the new covenant, which is shed for many for the remission sending away, forgiveness of sins" (Matthew 25:28). "Without shedding of blood there is no remission" Hebrews 9:22.

See "Sacrifice" (See Scofield "Genesis 4:4") ; Genesis 4:4 See Scofield "Hebrews 10:18". The sin of the justified believer interrupts his fellowship, and is forgiven upon confession, but always on the ground of Christ's propitiating sacrifice ; 1 John 1:6-9; 2:2.

(2) Human forgiveness rests upon and results from the divine forgiveness. In many passages this is assumed rather than stated, but the principle is declared in Ephesians 4:32; Matthew 18:32,33.

sins Sin.

(See Scofield "Romans 3:23"). kingdom

(See Scofield "Matthew 3:2"). cup

The "cup" must be interpreted by our Lord's own use of that symbol in speaking of His approaching sacrificial death Matthew 20:22; John 18:11. In view of John 10:17,18, He could have been in no fear of an unwilling death. The value of the account of the agony in the Garden is in the evidence it affords that He knew fully what the agony of the cross would mean when His soul was made an offering for sin, Isaiah 53:10, in the hiding of the Father's face. Knowing the cost to the utmost, he voluntarily paid it. sinners

Sin. (See Scofield "Romans 3:23"). Friend

Gr. "Hetaire," "comrade." Perhaps the most touching thing in the Bible. The Lord does not disown Judas. angels

(See Scofield "Hebrews 1:4"). led

A comparison of the narratives gives the following order of events in the crucifixion day:

(1) Early in the morning Jesus is brought before Caiaphas and the Sanhedrin. He is condemned and mocked Matthew 26:57-68; Mark 14:55-65; Luke 22:63-71; John 18:19-24. (2) The Sanhedrin lead Jesus to Pilate, Matthew 27:1,2,11-14; Mark 15:1-5; Luke 23:1-5; John 18:28-38. (3) Pilate sends Jesus to Herod Luke 23:6-12; John 19:4. (4) Jesus is again brought before Pilate, who releases Barabbas and delivers Jesus to be crucified Matthew 27:15-26; Mark 15:6-15; Luke 23:13-25; John 18:39,40; 19:4-16. (5) Jesus is crowned with thorns and mocked Matthew 27:26-30; Mark 15:15-20; John 19:1-3. (6) Suicide of Judas Matthew 27:3-10. (7) Led forth to be crucified, the cross is laid upon Simon: Jesus discourses to the women Matthew 27:31,32; Mark 15:20-23; Luke 23:26-33; John 19:16,17.

For the order of events at the crucifixion (See Scofield "Matthew 27:33")

maid Peter's denial

Cf Matthew 26:69; Mark 14:69; Luke 22:58; John 18:25 A discrepancy has been imagined in these accounts. Let it be remembered that an excited crowd had gathered, and that Peter was interrogated in two places: "With the servants" Matthew 26:58 where the first charge was made Matthew 26:69, "the porch" where a great number of people would be gathered, and where the second and third interrogations were made by "another maid" and by the crowd, i.e. "they" ; Matthew 26:71,73; John 18:25

sinned

Sin. (See Scofield "Romans 3:23"). Jeremy

The allusion is to Jeremiah 18:1-4; 19:1-3 but more distinctly to Zechariah 11:12,13. And when

The Order of Events at the Crucifixion

The order of events at the crucifixion:

(1) the arrival at Golgotha Matthew 27:33; Mark 15:22; Luke 23:33; John 19:17 (2) the offer of the stupefying drink refused Matthew 27:34; Mark 15:23 (3) Jesus is crucified between two thieves Matthew 27:35-38; Mark 15:24-28; Luke 23:33-38; John 19:18-24 (4) He utters the first cry from the cross, "Father, forgive," etc. Luke 23:34. (5) The soldiers part His garments Matthew 27:35; Mark 15:24; Luke 23:34; John 19:23 (6) The Jews mock Jesus Matthew 27:39-44; Mark 15:29-32; Luke 23:35-38 (7) The thieves rail on Him, but one repents and believes Matthew 27:44; Mark 15:32; Luke 23:39-43. (8) The second cry from the cross, "To-day shalt thou be with me," etc. Luke 23:43. (9) The third cry, "Woman, behold thy son" John 19:26,27. (10) The darkness Matthew 27:45; Mark 15:33; Luke 23:44. (11) The fourth cry, "My God," etc. Matthew 27:46,47; Mark 15:34-36 (12) The fifth cry, "I thirst" John 19:28. (13) The sixth cry, "It is finished" John 19:30. (14) The seventh cry, "Father, into thy hands," etc. Luke 23:46. (15) Our Lord dismisses his spirit Matthew 27:50; Mark 15:37; Luke 23:46; John 19:30. (See Scofield "Matthew 26:57")

This is

Cf Mark 15:26; Luke 23:38; John 19:19 These accounts supplement, but do not contradict one another. No one of the Evangelists quotes the entire inscription. All have "The King of the Jews." Luke adds to this the further words, "This is"; Matthew quotes the name, "Jesus"; whilst John gives the additional words "of Nazareth." The narratives combined give the entire inscription: "This is Matthew, Luke Jesus Matthew,John of Nazareth John the King of the Jews" all. why

Psalms 22:3 gives the answer to this significant and terrible cry: yielded up

Literally, "dismissed his spirit." The (Greek - ἀθέμιτος). This expression, taken with Mark 15:37; Luke 23:46; John 19:30. differentiates the death of Christ from all other physical death. He died by his own volition when He could say of His redemptive work, "It is finished." "No man taketh it from me, but I lay it down of myself" John 10:18. veil

The veil which was rent was the veil which divided the holy place into which the priests entered from the holy of holies into which only the high priest might enter on the day of atonement, (See Scofield "Exodus 26:31") Leviticus 16:1-30 The rending of that veil, which was a type of the human body of Christ Hebrews 10:20 signified that a "new and living way" was opened for all believers into the very presence of God with no other sacrifice or priesthood save Christ's. (cf) ; Hebrews 9:1-8; 10:19-22. graves

That these bodies returned to their graves is not said and may not be inferred. The wave-sheaf Leviticus 23:10-12 typifies the resurrection of Christ, but a sheaf implies plurality. It was a single "corn of wheat" that fell into the ground in the crucifixion and entombment of Christ John 12:24, it was a sheaf which came forth in resurrection. The inference is that these saints, with the spirits of "just men made perfect" Hebrews 12:23 from Paradise, went with Jesus Ephesians 4:8-10 into heaven. James

Son of Alphaeus. (See Scofield "Matthew 4:21"). other Mary

Supposed to be Mary the mother of James and Joses. After three days

See, Matthew 16:21; 17:23; 20:19; 26:61; Mark 8:31; 10:34; Luke 9:22; 18:33; 24:6,7; John 2:19

In the end of the Sabbath

In the end of the Sabbath

The order of events, combining the four narratives, is as follows: Three women, Mary Magdalene, and Mary the mother of Jesus, and Salome, start for the sepulchre, followed by other women bearing spices. The three find the stone rolled away, and Mary Magdalene goes to tell the disciples. Luke 23:55-24:9; John 20:1,2. Mary, the mother of James and Joses, draws nearer the tomb and sees the angel of the Lord Matthew 28:2. She goes back to meet the other women following with the spices. Meanwhile Peter and John, warned by Mary Magdalene, arrive, look in, and go away John 20:3-10. Mary Magdalene returns weeping, sees the two angels and then Jesus John 20:11-18 and goes as He bade her to tell the disciples. Mary (mother of James and Joses), meanwhile, has met the women with the spices and, returning with them, they see the two angels. ; Luke 24:4,5; Mark 16:5. They also receive the angelic message, and, going to seek the disciples, are met by Jesus. Matthew 28:8-10.

end of Lit. end of the sabbaths. The sabbaths end, the first day comes. (See Scofield "Matthew 12:1"). Also see, John 20:19; Acts 20:7; 1 Corinthians 16:2; Revelation 1:10.

other Mary

Supposed to be Mary the mother of James and Joses. the angel

an angel etc. (See Scofield "Hebrews 1:4"). angel

(See Scofield "Hebrews 1:4") Jesus

The order of our Lord's appearances would seem to be: On the day of his resurrection:

(1) To Mary Magdalene John 10:14-18. (2) To the women returning from the tomb with angelic message Matthew 28:8-10. (3) To Peter, probably in the afternoon Luke 24:34; 1 Corinthians 15:5. (4) To the Emmaus disciples toward evening Luke 24:13-31. (5) To the apostles, except Thomas Luke 24:36-43; John 20:19-24. Eight days afterward: (1) to the apostles, Thomas being present John 20:24-29. In Galilee: (1a) To the seven by the Lake of Tiberias John 21:1-23. (2) On a mountain, to the apostles and five hundred brethren 1 Corinthians 15:6. At Jerusalem and Bethany again: (1) To James 1 Corinthians 15:7. (2) To the eleven Matthew 28:16-20; Mark 16:14-20; Luke 24:33-53; Acts 1:3-12.

To Paul:

(1) Near Damascus Acts 9:3-6; 1 Corinthians 15:8 (2) In the temple Acts 22:17-21; 23:11.

To Stephen outside Jerusalem Acts 7:55.

To John on Patmos Revelation 1:10-19. Go

With the death and resurrection of Jesus Christ begins the "dispensation of the grace of God" Ephesians 3:2, which is defined as "his kindness toward us through Christ Jesus"; and, "the gift of God: not of works, lest any man should boast." Ephesians 2:7-9, under grace God freely gives to the believing sinner eternal life Romans 6:23 accounts to him a perfect righteousness ; Romans 3:21,22; 4:4,5 and accords to him a perfect position Ephesians 1:6

The predicted results of this sixth testing of man are

(1) the salvation of all who believe Acts 16:31. (2) judgment upon an unbelieving world and an apostate church. Matthew 25:31-46; 2 Thessalonians 1:7-10 ; 1 Peter 4:17,18; Revelation 3:15,16. (1) Man's state at the beginning of the dispensation of Grace Romans 3:19; Galatians 3:22; Ephesians 2:11,12. (2) Man's responsibility under grace John 1:11,12; 3:36; 6:28,29. (3) His predicted failure Matthew 24:37-39; Luke 18:8; 19:12-14. (4) The judgment 2 Thessalonians 2:7-12.

Name

The word is in the singular, the "name," not names. Father, Son, and Holy Spirit is the final name of the one true God. It affirms:

(1) That God is one. (2) That He subsists in a personality which is threefold, indicated by relationship as Father and Son; by a mode of being as Spirit; and by the different parts taken by the Godhead in manifestation and in the work of redemption, e.g. John 3:5,6, (Spirit), John 3:16,17 (Father and Son). In ; Matthew 3:16,17; Mark 1:10,11; Luke 3:21,22 the three persons are in manifestation together. (3) The conjunction in one name of the Three affirms equality and oneness of substance. See O.T. Names of God:

(See Scofield "Genesis 1:1") See Scofield "Genesis 2:4" See Scofield "Genesis 14:18" See Scofield "Genesis 15:2" See Scofield "Genesis 17:1" See Scofield "Genesis 21:33" See Scofield "1 Samuel 1:3"

The next reference, Malachi 3:18, provides a Summary

(See Scofield "Malachi 3:18")

See "Lord" (See Scofield "Matthew 8:2")

"Word" (Logos), (See Scofield "John 1:1") "Holy Spirit," See Scofield "Acts 2:4" See "Christ, Deity of," See Scofield "John 20:28"

teach

Or, disciple. See Mark 16:15,16; Luke 24:47,48; Acts 1:8. end of the world

consummation of the age.

Book Introduction - Mark

Read first chapter of Mark

WRITER: The writer of the second Gospel, Mark, called also John, was the son of one the New Testament "Marys", and nephew of Barnabas. He was an associate of the apostles, and is mentioned in the writings of Paul and of Luke Acts 12:12,25; 15:37,39; Colossians 4:10; 2 Timothy 4:11; Philemon 1:24.

DATE: The date of Mark has been variously placed between A.D. 57 and 63.

THEME: The scope and purpose of the book are evident from its contents. In it Jesus is seen as the mighty Worker, rather than as the unique Teacher. It is the Gospel of Jehovah's "Servant the Branch" Zechariah 3:8 as Matthew is the Gospel of the "Branch...unto David" Jeremiah 33:15.

Everywhere the servant character of the incarnate Son is manifest. The key verse is Mark 10:45. "For even the Son of man came not to be ministered unto, but to minister." The characteristic word is "straightway," a servant's word. There is no genealogy, for who gives the genealogy of a servant? The distinctive character of Christ in Mark is that set forth in Philippians 2:6-8.

But this lowly Servant, who emptied Himself of the "form of God," "and was found in fashion as a man," was, nevertheless, "the mighty God" Isaiah 9:6 as Mark distinctly declares (Mark 1:1) and therefore mighty works accompanied and authenticated His ministry. As befits a Servant-Gospel, Mark is characteristically a Gospel of deeds, rather than on words.

The best preparation of the heart for the study of Mark is the prayerful reading of Isaiah 42:1-21; 50:4-11, 52:13-53:12; Zechariah 3:8; Philippians 2:5-8.

Mark is in five principal divisions:

The manifestation of the Servant-Son, 1:1-11. The Servant-Son tested as to His fidelity, 1:12,13. The Servant-Son at work, 1:14-13:37. The Servant-Son "obedient unto death," 14:1-15:47. The ministry of the risen Servant-Son, now exalted to all authority, 16:1-20.

The events recorded in this book cover a period of 7 years. end of the world

consummation of the age. Lord

Jehovah. Isaiah 40:3. sins

(See Scofield "Romans 3:23") kingdom

(See Scofield "Matthew 6:33") devils

demons. (See Scofield "Matthew 7:22") devils

demons. (See Scofield "Matthew 7:22") devils demons.

(See Scofield "Matthew 7:22")

sins

Sin. (See Scofield "Romans 3:23"). sins

Sin. (See Scofield "Romans 3:23") Son of man

(See Scofield "Matthew 8:20") sinners

Sin. (See Scofield "Romans 3:23") marred (Greek - ἀπόλλυμι)."

(See Scofield "John 3:16") shewbread

(See Scofield "Exodus 25:30")

James

(See Scofield "Matthew 4:21") sins

Sin. (See Scofield "Romans 3:23") in danger

is bound by an eternal sin.

mystery

(See Scofield "Matthew 13:11") sins

Sin. (See Scofield "Romans 3:23") For there is

For nothing is hidden except unto manifestation, nor a secret thing done that shall not be exposed. Cf. Revelation 20:12; Romans 4:6; Hebrews 10:16,17 kingdom

(See Scofield "Matthew 6:33")

many

See, Mark 16:9; Matthew 7:22 (See Scofield "Matthew 7:22") virtue

(Greek - ἀπόλλυμι," power). Cf. Luke 6:19; 8:46 As soon as

But Jesus, overhearing that word, said to the synagogue-ruler, Fear not, simply have faith. Cf. Luke 7:50 James

(See Scofield "Matthew 4:21")

take nothing (See Scofield "Matthew 10:9")

scrip provision-bag.

purse belt. Herod

Son of the Herod of our Lord's nativity; also vs. Mark 1:16-18,20-22 See margin ref., Matthew 14:1 (See Scofield "Matthew 14:1") and observed

kept him safely, and, hearing him, did many things, hearing him gladly.

tradition

i.e. the so-called "oral law" alleged to have been handed down from Moses; really a traditional interpretation of the written law.

See margin ref., (See Scofield "Mark 7:7") for doctrines

as authoritative the precepts of men. Cf. v. Mark 7:5 See "Pharisees" Matthew 3:7 (See Scofield "Matthew 3:7") Cf. ; Colossians 2:8,16,18,; Colossians 2:20,23 a gift

Or, I have dedicated to God that which would relieve your need; Mark 7:12.

No longer do you permit him to use it for his father or mother. Cf. Matthew 15:5,6 Because it entereth

Because it does not enter into the heart of him, but into the bowels is passed -- purifying all the food. Greek

(See Scofield "Matthew 15:21") And she

She, however, answered, saying, True, Lord! and yet the little dogs under the table eat from the children's crumbs. Romans 11:24; Ephesians 2:11-22.

leaven See note 4, (See Scofield "Matthew 13:33")

Herod See margin ref., (See Scofield "Matthew 14:1") And he took

Our Lord's action here is most significant, Having abandoned Bethsaida to judgment Matthew 11:12-24. He would neither heal in that village, nor permit further testimony to be borne there Mark 8:26. The probation of Bethsaida as a community was ended, but He would still show mercy to individuals. Cf Revelation 3:20.

Christ is outside the door of that church, but "If any man hear My voice," etc. Son of man

(See Scofield "Matthew 8:20") Also, Matthew 16:21-28; Mark 9:31; Luke 9:22-27; Luke 24:6 thou savourest

i.e. thou art thinking man's thoughts, not the thoughts of God. Contra, Matthew 16:17 sinful Sin. (See Scofield "Romans 3:23")

angels (See Scofield "Hebrews 1:4")

seen Cf. (See Scofield "Matthew 17:2") Also, 2 Peter 1:16-18

kingdom (See Scofield "Matthew 6:33") James

(See Scofield "Matthew 4:21") Elias

See, Malachi 4:5,6 (See Scofield "Matthew 17:10") That Elias See,

Matthew 11:14; Luke 1:17 Marg

But But Jesus, grasping his hand, raised him, and he stood erect. Cf. Acts 3:7 This

See, 1 Kings 18:42-45; Acts 13:2 The two best MSS. omit "and fasting." Cf. Matthew 17:21 The Son of man

See, Mark 8:31 (See Scofield "Matthew 8:20") miracle

work of power upon my name, who will find it possible soon after to revile me. hell gehenna.

(See Scofield "Matthew 5:22")hell gehenna.

(See Scofield "Matthew 5:22") hell

"gehenna." (See Scofield "Matthew 5:22")

young

little. Cf. Matthew 5:16 blessed them

In Hebrew custom, a father's act. (Cf) Genesis 27:38

"He had no children that He might adopt all children."--Bengel. Why callest

Par., Believing Me to be but a human teacher, why callest thou Me "good," etc. astonished

Or, amazed, i.e. as Jews: knowing that temporal prosperity was, to the Jew as such, a token of divine favour. e.g. Deuteronomy 28:1-12. eye of

It has been thought the reference here was to a postern door set in a gate of Jerusalem. Then Peter

Cf. See note 2, Matthew 19:27-30

(See Scofield "Matthew 19:28") Son of man

(See Scofield "Matthew 8:20") life

Or, soul. Cf. Isaiah 53:10,12 (Greek - ἀπόλλυμι," the soul or the essential life, not as commonly, "zoe," the active life). And they

Cf. (See Scofield "Matthew 20:30") Lord

Gr. "Rabboni," my Master, a term of reverent love. Cf. John 20:16.

Bethphage

Meaning, house of unripe figs, see Mark 11:12,20. probably so called after the fig tree was cursed. kingdom

(See Scofield "Matthew 3:2") leaves

Fig trees which have retained their leaves through the winter usually have figs also. It was still too early for new leaves or fruit. when even

whenever, i.e. every day when evening came. Have faith

Have the faith of God; i.e. the faith which God gives. Cf. 1 Corinthians 12:9; Ephesians 2:8. whosoever

See, Matthew 17:20; Luke 11:1 (See Scofield "Luke 11:1") ; Luke 17:6; John 14:13,14 if ye

(See Scofield "Matthew 6:12"). Verse 26 is omitted from the best MSS.

vineyard

Israel. Isaiah 5:1-7. Israel was not fruitless, but brought forth only wild grapes. Cf. ; John 3:6; Hosea 10:1 contra, Hosea 14:8. sent to

Mark 12:2-5. the prophets and John the Baptist. son

Jesus Himself. Cf. Hebrews 1:1-3 destroy

Fulfilled in the destruction of Jerusalem, A.D. 70. Cf. Luke 21:20-24. The stone

See, Psalms 118:22,23 cf. (See Scofield "1 Peter 2:8") Lord's

Jehovah. vs. Mark 10:10,11; Psalms 118:22,23 Sadducees

(See Scofield "Matthew 3:7"). Also, Mr12: 22,23

said unto them

See margin ref., (See Scofield "Matthew 22:29") from the dead Lit. from amongst; cf., Philippians 3:11 Here it is the first resurrection. (See Scofield "1 Corinthians 15:52").

angels(See Scofield "Hebrews 1:4"). read in the book

Jesus affirms the historic truth and inspiration of Ex. 3. far

i.e. not far in knowledge. He knew the very law which utterly condemns the best man -- its true office. Romans 3:19; 10:3-5; Galatians 3:10; Galatians 3:22-24. son of

i.e. David's Son only. Cf. Romans 1:3,4 For David Inspiration. (Jesus affirms the inspiration and Davidic authorship of Psa 110) Matthew 12:36; Luke 1:3; Exodus 4:15; Revelation 22:19

The Lord Jehovah.

my Lord Adonai, Psalms 110:1.

And Jesus

Matthew 24:3 on the Olivet discourse: (See Scofield "Matthew 24:3"). sorrows

birthpangs. Answering to the "seals." (Rev. 6.) Revelation 6:1-17.

The death-agony of this age is the birth-agony of the next. And

Cf. Matthew 24:14 "Gospel of the Kingdom:" See note, Revelation 14:6 (See Scofield "Revelation 14:6"). end Not the end of the believer's life, but the end of the great tribulation.

saved In the sense of Revelation 13:8; 20:4 when ye See "Beast." Daniel 7:8; Revelation 19:20

then let Cf. Luke 21:20-24. which is a prophecy fulfilled in the destruction of Jerusalem, A.D. 70, when the Christians escaped, and which foreshadowed the more terrible day here described. See "Great Tribulation." ; Psalms 2:5; Revelation 7:14. (See Scofield "Psalms 2:5") See Scofield "Revelation 7:14". affliction

tribulation. Cf. Matthew 24:21 See "Tribulation." ; Psalms 2:5; Revelation 7:14 Son of man

Christ (Second Advent). Luke 12:35-40; Deuteronomy 30:3; Acts 1:9-11 (See Scofield "Matthew 8:20") angel

(See Scofield "Hebrews 1:4")

woman Mary of Bethany.

head (See Scofield "Matthew 26:7") And in

For the order of events on the night of the last passover, (See Scofield "Matthew 26:20"). cup

See note on the meaning of the cup. (See Scofield "Matthew 26:39"). flesh See, Romans 7:18,21-24 See note, Jude 1:23 (See Scofield "Jude 1:23"). sinners

Sin. (See Scofield "Romans 3:23") Master

Never once in the Gospel record does Judas Iscariot call Jesus "Lord." He was the first Arian amongst the professed followers of Jesus. No one can in reality say that Jesus is Lord, but by the Holy Ghost, 1 Corinthians 12:3 but it is possible to use the term as an empty formality without believing the Lordship of Christ; Matthew 7:21; 25:11,12. And they led

See note on order of events on the day of the crucifixion, (See Scofield "Matthew 26:57"). spit

See, Isaiah 50:6 See note, Isaiah 52:14, (See Scofield "Isaiah 52:14") cf. Revelation 20:11

the hall

Or, the court which is the judgment-hall. platted

plaited. Rufus

It is possible that this may be the same Rufus mentioned in Romans 16:13. drink

The stupefying drink usually given to those crucified. And when

See note for order of events at the crucifixion, (See Scofield "Matthew 27:33") third hour

Cf. John 19:14. John used the Roman, Mark the Hebrew, computation of time. superscription

See note, (See Scofield "Matthew 27:37"). gave up

(See Scofield "Matthew 27:50") top to

God rent it down; it was rent from the top. Christ having made atonement and glorified God, the way into the holiest was now made manifest. Cf. Hebrews 9:8,24; 10:19-22. Mary

(See Scofield "Matthew 1:16")

And very early

For the order of events on the day of the resurrection, and for the order of our Lord's appearances after His resurrection, see,

(See Scofield "Matthew 28:1") See Scofield "Matthew 28:9" Ye seek

Jesus ye seek -- the Nazarene, the crucified; He arose! He is not here! The tone is of triumph. Cf. Psalms 2:4. Now when

The passage from verse 9 to the end is not found in the two most ancient manuscripts, the Sinaitic and Vatican, and others have it with partial omissions and variations. But it is quoted by Irenaeus and Hippolytus in the second or third century.

appeared (See Scofield "Matthew 28:9") eleven

A collective term, equivalent to "The Sanhedrin," "The Commons," not necessarily implying that eleven persons were present. See Luke 24:33; 1 Corinthians 15:5; Matthew 28:16 where "eleven disciples" implies a definite number of persons. saved

(See Scofield "Romans 1:16")

Book Introduction - Luke

Read first chapter of Luke

WRITER: The writer of the third Gospel is called by Paul "the beloved physician" Colossians 4:14 and, as we learn from the Acts, was Paul's frequent companion. He was of Jewish ancestry, but his correct Greek marks him as a Jew of the dispersion. Tradition says that he was a Jew of Antioch, as Paul was of Tarsus.

DATE: The date of Luke falls between A.D. 63 and 68.

THEME: Luke is the Gospel of the human-divine One, as John is of the divine-human One. The key-phrase is "Son of man," and the key-verse Luke 19:10. "For the Son of man is come to seek and to save that which was lost." In harmony with this intent, Luke relates those things concerning Jesus which demonstrate how entirely human He was. His genealogy is traced to Adam, and the most detailed account is given of His mother, and of His infancy and boyhood. The parables peculiar to Luke have distinctively the human and the seeking note. But Luke is careful to guard the Deity and Kingship of Jesus Christ Luke 1:32-35. Luke, then, is the Gospel of "the man whose name is The BRANCH" Zechariah 6:12.

Luke has seven chief divisions:

The Evangelist's Introduction, 1:1-4. The human relationships of Jesus, 1:5-2:52. The baptism, ancestry, and testing of Jesus, 3:1-4:13. The ministry of the Son of man as Prophet-King in Galilee, 4:14-9:50. The final offer of the Son of man as King to israel, His rejection and sacrifice, 19:45-23:56. The resurrection, resurrection ministry, and ascension of the Son of man, 24:1-53.

The events recorded in this book cover a period of 39 years. from

"From the very first": (Greek - ἄνωθεν," "from above)." So translated in John 3:31; 19:11; James 1:17; 3:15,17. In no other place is ANOTHEN translated "from the very first." The use by Luke of anothen is an affirmation that his knowledge of these things, derived from those who had been eye-witnesses from the beginning Luke 1:2 was confirmed by revelation. In like manner Paul had doubtless heard from the eleven the story of the institution of the Lord's Supper, but he also had it by revelation from the Lord (cf) 1 Corinthians 11:23 and his writing, like Luke's anothen knowledge, thus became first-hand, not traditional, merely.

understanding (Greek - ἄνωθεν," lit). followed alongside of; or, closely traced.

in order The words "in order" are emphatic, indicating Luke's purpose to reduce to order the Gospel story. Herod

Herod the Great. (See Scofield "Matthew 2:1") angel

(See Scofield "Hebrews 1:4") shall go

See, Malachi 4:5 (See Scofield "Matthew 17:10") angel

(See Scofield "Hebrews 1:4") angel

(See Scofield "Hebrews 1:4") angel

(See Scofield "Hebrews 1:4") angel

(See Scofield "Hebrews 1:4") Saviour

(See Scofield "Romans 1:16") redeemed

(See Scofield "Romans 3:24") horn of

(See Scofield "Romans 1:16") saved

(See Scofield "Romans 1:16") sins

Sin. (See Scofield "Romans 3:23")

world

(Greek - οἰκουμένη = "inhabited earth)." This passage is noteworthy as defining the usual N.T. use of oikoumene as the sphere of Roman rule at its greatest extent, that is, of the great Gentile world-monarchies Daniel 2:7. That part of the earth is therefore peculiarly the sphere of prophecy. angel

(See Scofield "Hebrews 1:4") Saviour

(See Scofield "Romans 1:16") angel

(See Scofield "Hebrews 1:4") on earth

Cf. (See Scofield "Matthew 10:34") angels

(See Scofield "Hebrews 1:4") just and devout

righteousness

The O.T. righteousness. Summary: In the O.T. "righteous" and "just" are English words used to translate the Hebrew words yasher, "upright"; tsadiq, "just"; tsidkah, "righteous." In all of these words but one idea inheres: the righteous, or just, man is so called, because he is right with God; and he is right with God because he has walked "in all the commandments and ordinances of the Lord blameless" Luke 1:6; Romans 10:5; Philemon 3:6. The O.T. righteous man was not sinless Ecclesiastes 7:20, but one who, for all his sins, resorted to the ordinances, and offered in faith the required sacrifice (e.g.) Leviticus 4:27-35 CF. "Righteousness (N.T.), (See Scofield "Romans 10:10") and Paul's contrast, Philippians 3:4-9. salvation

(See Scofield "Romans 1:16") redemption

(See Scofield "Romans 3:24")

Herod

Also Luke 3:19; Matthew 14:1 (See Scofield "Matthew 14:1") sins

Sin. (See Scofield "Romans 3:23") Herod

See margin ref., (See Scofield "Matthew 14:1") Thou art

Lit. This is my Son, the beloved, in whom I delighted. Cf. John 1:1,2; 8:29; Matthew 17:5. son of Heli

In Matthew, where unquestionably we have the genealogy of Joseph, we are told Matthew 1:16, that Joseph was the son of Jacob. In what sense, then, could he be called in Luke "the son of Heli"? He could not be by natural generation the son both of Jacob and of Heli. But in Luke it is not said that Heli begat Joseph, so that the natural explanation is that Joseph was the son-in-law of Heli, who was, like himself, a descendant of David. That he should in that case be called "son of Heli" ("son" is not in the Greek, but rightly supplied by the translators) would be in accord with Jewish usage.

(CF) 1 Samuel 24:16 The conclusion is therefore inevitable that in Luke we have Mary's genealogy; and Joseph was "son of Heli" because espoused to Heli's daughter. The genealogy in Luke is Mary's, whose father, Heli, was descended from David. Arphaxad

Arphaxad. Genesis 10:22.

tempted

(See Scofield "Matthew 4:1"). God

Jehovah. Deuteronomy 8:3. world

"oikoumene" = "inhabited earth." (See Scofield "Luke 2:1"). Lord

Jehovah. Deuteronomy 6:13. angels (See Scofield "Hebrews 1:4").

to keep After Satan's failure to tempt the Lord away from the Word, he seeks to tempt Him by it. He however misquotes by the omission of "in all thy ways" Psalms 91:11. The Lord's "ways" were those marked out for Him in perfect dependence upon His Father's will; cf. Hebrews 10:7,9. came to Nazareth

Our Lord visited Nazareth twice after beginning His public ministry. See Matthew 13:54-58; Mark 6:1-6. Lord

Adonai Jehovah. Isaiah 61:1 acceptable A comparison with the passage quoted, Isaiah 61:1,2 affords an instance of the exquisite accuracy of Scripture. Jesus stopped at, "The acceptable year of the Lord," which is connected with the first advent and the dispensation of grace Genesis 3:15. (See Scofield "Acts 1:11") , "the day of vengeance of our God" belongs to the second advent, Deuteronomy 30:3. See Scofield "Acts 1:11", and judgment.

Lord Jehovah. Isaiah 61:1,2.

sinful

Sin. (See Scofield "Romans 3:23"). if thou will

The leper, knowing the Lord's power to heal, seems to question His willingness. sins

Sin. (See Scofield "Romans 3:23") sinners

Sin. (See Scofield "Romans 3:23"). sinners

See, Romans 5:6,8; 1 Timothy 1:15. bottles

i.e. wineskins.

shewbread

(See Scofield "Exodus 25:30"). sinners

(See Scofield "Romans 3:23") Give

See, Proverbs 28:27 (See Scofield "2 Corinthians 8:1")

were departed

Having gently removed His servant's doubt, the Lord bears witness to him before others: He knows when to reprove, and where, and when, to praise. sinners Sin.

(See Scofield "Romans 3:23") sinner

i.e. in the sense of unchaste. Simon

See James 2:14-26. When Jesus would justify the woman in the eyes of Simon, He points to her works, for only through her works could Simon see the proof of her faith; but when He would send the woman away in peace, He points to her faith, not her works. See ; Titus 2:14; 3:4-8. His own works can never be to the believer his own ground of assurance, which must rest upon the work of Christ (cf. Matthew 7:22,23). See "Assurance" ; Isaiah 32:17; Jude 1:1.

Herod

See margin ref., (See Scofield "Matthew 14:1"). mysteries

(See Scofield "Matthew 13:11"). saved

(See Scofield "Romans 1:16") besought

Unconscious of their own need, the Gadarenes beseech the Lord to depart -- His power terrifies and condemns them; whilst he whose need has been met beseeches Him that he may follow Him.

Take nothing

Cf. (See Scofield "Matthew 10:9"). Also, Luke 10:4; 22:35; 3 John 1:5-8; 1 Corinthians 9:7,14. need of

See, Luke 4:40; Romans 5:20.

Wherever there is need acknowledged the Lord is ready to meet it. Men might have put the bodily need of healing first, since that is keenly felt. Spiritual need is often the greatest where there is the least consciousness of it; cf. Revelation 3:17. angels (See Scofield "Hebrews 1:4") And it came

See note on the transfiguration, (See Scofield "Matthew 17:2"). the mighty power

Or, the majesty of God.

Go your

(See Scofield "Matthew 10:16"). The same remark is applicable here. Woe

See notes, Matthew 11:20; Mark 8:23 (See Scofield "Matthew 11:20") See Scofield "Mark 8:23" pence

The Roman penny is the eighth part of an ounce, which at five shillings the ounce is seven pence half penny, or 15 cents.

teach us to pray

This is the central N.T. passage on prayer. In the Sermon on the Mount Christ had announced the new basis of prayer, viz.: relationship Matthew 6:9,28-32. The believer is a child of God through the new birth. (See Scofield "John 3:3"). The clear revelation of this fact at once establishes the reasonableness of prayer; a reasonableness against which the argument from the apparent uniformity of natural law shatters itself. God is more than a Creator, bringing a universe into being, and establishing laws for it; more than a decree- maker determining future events by an eternal fiat. Above all this is the divine family for whom the universe with its laws exists ; Colossians 1:16-20; Hebrews 1:2; 2:10,11; Romans 8:17".

When ye pray, say, Our Father." What God habitually does in the material universe concerns the reverent investigator of that universe. What He may do in His own family concerns Him, and them, and is matter for divine promise and revelation. Science, which deals only with natural phenomena, cannot intrude there 1 Corinthians 2:9.

Christ's law of prayer may be thus summarized:

(1) He grounds prayer upon relationship, and reveals God as freely charging himself with all the responsibilities, as His heart glows with all the affections of a Father toward all who believe on Jesus Christ Matthew 6:25,32; 7:9-11. Prayer, therefore, is a child's petition to an all-wise, all-loving, and all-powerful, Father-God. (2) In the so-called Lord's prayer Christ gives an incomparable model for all prayer. It teaches that right prayer begins with worship; puts the interest of the kingdom before merely personal interest; accepts beforehand the Father's will, whether to grant or withhold; and petitions for present need, leaving the future to the Father's care and love. Used as a form, the Lord's prayer is, dispensationally, upon legal, not church ground; it is not a prayer in the name of Christ (cf) John 14:13,14; 16:24 and it makes human forgiveness, as under the law it must, the condition of divine forgiveness; an order which grace exactly reverses (cf) Ephesians 4:32. (3) Prayer is to be definite Luke 11:5,6 and, (4) importunate, that is undiscouraged by delayed answers.

Thy kingdom

(See Scofield "Matthew 3:2") day by day

Or, for the day. forgive

sins

forgive(See Scofield "Matthew 6:12").

sins Sin. (See Scofield "Romans 3:23"). give

It is evident that none of the disciples, with the possible exception of Mary of Bethany, asked for the Spirit in the faith of this promise. It was a new and staggering thing to a Jew that, in advance of the fulfilment of Joel 2:28,29 all might receive the Spirit. Mary alone of the disciples understood Christ's repeated declaration concerning His own death and resurrection John 12:3-7. Save Mary, not one of the disciples but Peter, and he only in the great confession Matthew 16:16 manifested a spark of spiritual intelligence till after the resurrection of Christ and the impartation of the Spirit ; John 20:22; Acts 2:1-4. To go back to the promise of Luke 11:13, is to forget Pentecost, and to ignore the truth that now every believer has the indwelling Spirit ; Romans 8:9,15; 1 Corinthians 6:19; Galatians 4:6; 1 John 2:20,27. (See Scofield "Acts 2:4") the Son of man

(See Scofield "Matthew 8:20"). lawyers

(See Scofield "Matthew 22:35").

hell

(See Scofield "Matthew 5:22"). Son of man(See Scofield "Matthew 8:20")

angels(See Scofield "Hebrews 1:4"). Son of man

(See Scofield "Matthew 8:20"). kingdom

(See Scofield "Matthew 3:2"). Son of man

(See Scofield "Matthew 8:20").

sinners

Sin. (See Scofield "Romans 3:23"). saved

(See Scofield "Romans 1:16"). Herod

See margin ref., (See Scofield "Matthew 14:1"). until (See Scofield "Matthew 23:39").

Lord Jehovah. Psalms 118:26.

kingdom

See note, (See Scofield "Matthew 6:33"). hate

All terms which define the emotions or affections are comparative. Natural affection is to be, as compared with the believer's devotedness to Christ, as if it were hate. See Matthew 12:47-50 where Christ illustrates this principle in His own person. But in the Lord the natural affections are sanctified and lifted to the level of the divine love (cf) ; John 19:26,27; Ephesians 5:25-28.

sinners

Sin. (See Scofield "Romans 3:23"). lost

(Greek - ἀπόλλυμι)." (See Scofield "John 3:16"). pieces of silver

drachma, here translated a piece of silver, is the eighth part of an ounce, and is equal to the Roman penny. See, Matthew 18:28. angel (See Scofield "Hebrews 1:4").

sinner Sin. (See Scofield "Romans 3:23"). sinned

Sin. (See Scofield "Romans 3:23"). sinned Sin.

(See Scofield "Romans 3:23").

the kingdom

(See Scofield "Matthew 11:12"). There

vs. Luke 16:19-31. are not said to be a parable. Rich men and beggars are common; there is no reason why Jesus may not have had in mind a particular case. In no parable is an individual named. angels

(See Scofield "Hebrews 1:4") hell

(Greek - ᾅδης, "the unseen world," is revealed as the place of departed human spirits between death and resurrection). The word occurs, Matthew 11:23; 16:18; Luke 10:15; Acts 2:27,31; Revelation 1:18; 6:8; 20:13,14 and is the equivalent of the O.T. "sheol." (See Scofield "Habakkuk 2:5"). The Septuagint invariably renders sheol by hades.

Summary:

(1) Hades before the ascension of Christ. The passages in which the word occurs make it clear that hades was formerly in two divisions, the abodes respectively of the saved and of the lost. The former was called "paradise" and "Abraham's bosom." Both designations were Talmudic, but adopted by Christ in Luke 16:22; 23:43. The blessed dead were with Abraham, they were conscious and were "comforted" Luke 16:25. The believing malefactor was to be, that day, with Christ in "paradise." The lost were separated from the saved by a "great gulf fixed" Luke 16:26. The representative man of the lost who are now in hades is the rich man of Luke 16:19-31. He was alive, conscious, in the full exercise of his faculties, memory, etc., and in torment. (2) Hades since the ascension of Christ. So far as the unsaved dead are concerned, no change of their place or condition is revealed in Scripture. At the judgment of the great white throne, hades will give them up, they will be judged, and will pass into the lake of fire Revelation 20:13,14. But a change has taken place which affects paradise. Paul was "caught up to the third heaven...into paradise" 2 Corinthians 12:1-4. Paradise, therefore, is now in the immediate presence of God. It is believed that Ephesians 4:8-10 indicates the time of the change. "When he ascended up on high he led a multitude of captives." It is immediately added that He had previously "descended first into the lower parts of the earth," i.e. the paradise division of Hades. During the present church-age the saved who died are "absent from the body, at home with the Lord." The wicked dead in hades, and the righteous dead "at home with the Lord," alike await the resurrection ; Job 19:25; 1 Corinthians 15:52. (See Scofield "Matthew 5:22").

trespass

Sin. (See Scofield "Romans 3:23"). observation

Or, outward show.

(Greek - ἐντός in the midst)." It could not be said of a self-righteous, Christ rejecting pharisee, that the kingdom of God, as to its spiritual content, was within him. Our Lord's whole answer, designedly enigmatic to the Pharisees (cf) Matthew 13:10-13 had a dispensational meaning. The kingdom in its outward form, as covenanted to David 2 Samuel 7:8-17 and described by the prophets (See Scofield "Zechariah 12:8") had been rejected by the Jews; so that, during this present age, it would not "come with observation" (lit. "outward show") but in the hearts of men (cf) ; Luke 19:11,12; Acts 1:6-8.

(See Scofield "Acts 1:6"). See Scofield "Romans 14:17.

Meantime, the kingdom was actually "in the midst" of the Pharisees in the persons of the King and His disciples.

within you in the midst of. Son of man

(See Scofield "Matthew 8:20"). Son of man

(See Scofield "Matthew 8:20"). Son of man

(See Scofield "Matthew 8:20"). Wheresoever

See "Armageddon" Revelation 16:14; 19:17. (See Scofield "Revelation 19:17").

faith

The reference is not to personal faith, but to belief in the whole body of revealed truth. (Cf) Romans 1:5; 1 Corinthians 16:13; 2 Corinthians 13:5; Colossians 1:23; Colossians 2:7; Titus 1:13; Jude 1:3.

See "Apostasy," above, in marg. of Luke 18:8.

(See Scofield "2 Timothy 3:1").

Son of man(See Scofield "Matthew 8:20"). righteous

(See Scofield "Romans 10:3"). merciful

Gr.hilaskomai, used in the Septuagint and N.T. in connection with the mercy-seat Exodus 25:17,18,21; Hebrews 9:5. As an instructed Jew, the publican is thinking, not of mere mercy, but of the blood-sprinkled mercy seat. (See Scofield "Leviticus 16:5").

"Propitiation," (See Scofield "Romans 3:25"). His prayer might be paraphrased, "Be toward me as thou are when thou lookest upon the atoning blood." The Bible knows nothing of divine forgiveness apart from sacrifice. See Scofield "Matthew 26:28".

merciful i.e. propitiated.

sinner Sin. (See Scofield "Romans 3:23"). saved

(See Scofield "Romans 1:16"). Son of man

(See Scofield "Matthew 8:20"). blind man

(See Scofield "Matthew 20:30").

saved

(See Scofield "Romans 1:16"). salvation

(See Scofield "Romans 1:16"). Son of man

(See Scofield "Matthew 8:20"). pounds

"mina," here translated "a pound," is 12 ounces and a half. money

silver; also Luke 19:23. triumphal entry

heading "The triumphal entry", (See Scofield "Matthew 21:4") Also, Mark 11:1-10; John 12:12-19/ were very attentive

Or, hanged on him.

stone

See Psalms 118:22,23. (See Scofield "Matthew 21:44"). angels

(See Scofield "Hebrews 1:4"). God Elohim.

(See Scofield "Exodus 3:6"). Lord Adonai. (See Scofield "Psalms 110:1").

And he said

See note on the Olivet discourse. (See Scofield "Matthew 24:3"). when

Verses 20,24 are not included in the report of the Olivet discourse as given by Matthew and Mark. Two sieges of Jerusalem are in view in that discourse. Luke 21:20-24 refers to the siege by Titus, A.D. 70, when the city was taken, and verse 24 literally fulfilled. But that siege and its horrors but adumbrate the final siege at the end of this age, in which the "great tribulation" culminates. At that time the city will be taken, but delivered by the glorious appearing of the Lord Revelation 19:11-21. The references in ; Matthew 24:15-28,; Mark 13:14-26 are to the final tribulation siege; Luke 21:20-24 to the destruction of Jerusalem by Titus. In Luke the sign is the compassing of Jerusalem by armies Luke 21:20 in ; Matthew 24:15; Mark 13:14 the sign is the abomination in the holy place. 2 Thessalonians 2:4. trodden down of the Gentiles

The "times of the Gentiles" began with the captivity of Judah under Nebuchadnezzar 2 Chronicles 36:1-21, since which time Jerusalem has been under Gentile overlordship. Son of man

(See Scofield "Matthew 8:20"). redemption

(See Scofield "Romans 3:24") , See Scofield "Romans 8:19", See Scofield "Romans 8:23"

And when the

For the order of events on the night of the last passover, (See Scofield "Matthew 26:20"). Son of man

(See Scofield "Matthew 8:20"). kingdom

(See Scofield "Matthew 3:2"). wheat

Peter was the wheat, his self-confidence the chaff. Cf. Matthew 13:30; John 5:24; 10:23; Romans 6:1,2; 1 John 1:8; 2:1. art converted

hast turned back again. cup

(See Scofield "Matthew 26:39"). angel

(See Scofield "Hebrews 1:4"). sleeping

Peter was sleeping while his Master was praying, Luke 22:45, resisting while his Master was submitting, Lu 22: 49-51, he followed afar off; sat down amongst his Lord's enemies; and denied his Lord, the faith, and the brotherhood. Son of man

(See Scofield "Matthew 8:20"). And as soon

For order of events on the day of the crucifixion, (See Scofield "Matthew 26:57"). Son of man

(See Scofield "Matthew 8:20").

Herod

See margin ref., (See Scofield "Matthew 14:1"). Also Luke 23:8,11,12,; Luke 23:15; 3:1 And when

For order of events at the crucifixion, (See Scofield "Matthew 26:20") See Scofield "Matthew 27:33"

The first note refers to the events of the night preceding; the second, the day of the event. people

Jesus crucified is the true touchstone revealing what the world is: "The people stood beholding" in stolid indifference; the rulers, who wanted religion, but without a divine Christ crucified for their sins, "reviled"; the brutal amongst them mocked or railed; the conscious sinner prayed; the covetous sat down before the cross and played their sordid game. The cross is the judgment of this world. John 12:31 kingdom

(See Scofield "Matthew 3:2"). Verily

As to "paradise," cf. Luke 16:23 (See Scofield "Luke 16:23"). One thief was saved, that none need despair; but only one, that none should presume. gave up

(See Scofield "Matthew 27:50"). righteous

(See Scofield "Romans 10:10").

upon the first

For order of events at the resurrection, (See Scofield "Matthew 28:1"). Son of man (See Scofield "Matthew 8:20") , See Scofield "Romans 3:23". And, behold

For order of our Lord's appearances after His resurrection, (See Scofield "Matthew 28:9") trusted (See Scofield "Matthew 3:2")

redeemed(See Scofield "Romans 3:24"). angels(See Scofield "Hebrews 1:4"). eleven

(See Scofield "Mark 16:14"). psalms

See Summary, (See Scofield "Psalms 118:29"). sins

Sin. (See Scofield "Romans 3:23"). upon you

See note, (See Scofield "Acts 2:4") as far as

until they were opposite Bethany. while he blessed them

The attitude of our Lord here characterizes this age. It is one of grace; an ascended Lord is blessing a believing people with spiritual blessings. The Jewish age was marked by temporal blessings as the reward of an obedient people. Deuteronomy 28:1-15.

In the kingdom-age spiritual and temporal blessings unite.

heaven

The Scriptures distinguish three heavens: first, the lower heavens, or the region of the clouds; secondly, the second or planetary heavens; and, thirdly, the heaven of heavens, the abode of God.

Book Introduction - John

Read first chapter of John

WRITER: The fourth Gospel was written by the Apostle John John 21:24. This has been questioned on critical grounds, but on the same grounds and with equal scholarship, the early date and Johanean authorship have been maintained.

DATE: The date of John's Gospel falls between A.D. 85 and 90. Probably the latter.

THEME: This is indicated both in the Prologue ( 1:1-14), and in the last verse of the Gospel proper ( 20:31), and is: The incarnation of the eternal Word, and Son of life; (2) that as many as believe on Him as "the Christ, the Son of God" ( 20:31) may have eternal life. The prominent words are, "believed" and "life."

The book is in seven natural divisions:

Prologue: The eternal Word incarnate in Jesus the Christ, 1:1-14. The witness of John the Baptist, 1:15-34. The public ministry of Christ, 1:35-12:50. The private ministry of Christ to His own, 13:1-17:26. The sacrifice of Christ, 18:1-19:42. The manifestation of Christ in resurrection, 20:1-31. Epilogue: Christ the Master of life and service, 21:1-25.

The events recorded in this book cover a period of 7 years. Word

Gr. "Logos" (arm. "Memra," used in the Targums, or Heb. paraphrases, for God). The Greek term means,

(1) a thought or concept; (2) the expression or utterance of that thought. As a designation of Christ, therefore, Logos is peculiarly felicitous because, (1) in Him are embodied all the treasures of the divine wisdom, the collective "thought" of God 1 Corinthians 1:24; Ephesians 3:11; Colossians 2:2,3 and, (2) He is from eternity, but especially in His incarnation, the utterance or expression of the Person, and "thought" of Deity John 1:3-5,9,14-18; 14:9-11; Colossians 2:9.

In the Being, Person, and work of Christ, Deity is told out. comprehended

Or, apprehended; lit. "laid not hold of it." world

kosmos = mankind. (See Scofield "Matthew 4:8") He came

i.e. He came unto his own things, and his own people received him not. grace

Grace. Summary:

(1) Grace is "the kindness and love of God our Saviour toward man... not by works of righteousness which we have done" Titus 3:4,5.

It is, therefore, constantly set in contrast to law, under which God demands righteousness from man, as, under grace, he gives righteousness to man Romans 3:21,22; 8:4; Philemon 3:9. Law is connected with Moses and works; grace with Christ and faith ; John 1:17; Romans 10:4-10. Law blesses the good; grace saves the bad ; Exodus 19:5; Ephesians 2:1-9. Law demands that blessings be earned; grace is a free gift ; Deuteronomy 28:1-6; Ephesians 2:8; Romans 4:4,5.

(2) As a dispensation, grace begins with the death and resurrection of Christ Romans 3:24-26 4:24,25. The point of testing is no longer legal obedience as the condition of salvation, but acceptance or rejection of Christ, with good works as a fruit of salvation, ; John 1:12,13; 3:36; Matthew 21:37; 22:24; John 15:22,25; Hebrews 1:2; 1 John 5:10-12. The immediate result of this testing was the rejection of Christ by the Jews, and His crucifixion by Jew and Gentile Acts 4:27. The predicted end of the testing of man under grace is the apostasy of the professing church: See "Apostasy" (See Scofield "2 Timothy 3:1") 2 Timothy 3:1-8 and the resultant apocalyptic judgments. (3) Grace has a twofold manifestation: in salvation Romans 3:24 and in the walk and service of the saved Romans 6:15.

See, for the other six dispensations:

Innocence, (See Scofield "Genesis 1:28")

Conscience, (See Scofield "Genesis 3:23")

Human Government, (See Scofield "Genesis 8:21")

Promise, (See Scofield "Genesis 12:1")

Law, (See Scofield "Exodus 19:8")

Kingdom, (See Scofield "Ephesians 1:10"). hath seen God

CF Genesis 32:20; Exodus 24:10; 33:18; Judges 6:22; 13:22; Revelation 22:4. The divine essence, God, veiled in angelic form, and especially as incarnate in Jesus Christ, has been seen of men. ; Genesis 18:2,22; John 14:8,9.

declared Lit. led him forth, i.e. into full revelation. John 14:9. sins

Sin. (See Scofield "Romans 3:23"). Come The call to discipleship. Cf. Matthew 4:18-22 the call to service.

tenth hour That was two hours before night. angels

(See Scofield "Hebrews 1:4")

born again

Regeneration:

(1) The necessity of the new birth grows out of the incapacity of the natural man to "see" or "enter into" the kingdom of God. However gifted, moral, or refined, the natural man is absolutely blind to spiritual truth, and impotent to enter the kingdom; for he can neither obey, understand, nor please God John 3:3,5,6; Psalms 51:5; Jeremiah 17:9; Mark 7:21-23; 1 Corinthians 2:14; Romans 8:7,8; Ephesians 2:3 (See Scofield "Matthew 6:33"). (2) The new birth is not a reformation of the old nature (See Scofield "Romans 6:6") but a creative act of the holy Spirit John 3:5; 1:12,13; 2 Corinthians 5:17; Ephesians 2:10; 4:24. (3) The condition of the new birth is faith in Christ crucified John 3:14,15; 1:12,13; Galatians 3:24 (4) Through the new birth the believer becomes a partaker of the divine nature and of the life of Christ Himself Galatians 2:20; Ephesians 2:10; 4:24; Colossians 1:27; 1 Peter 1:23-25; 2 Peter 1:4; 1 John 5:10-12

a master

Lit. Art thou the teacher of Israel, etc. Son of man

(See Scofield "Matthew 8:20") perish

(Greek - ἀπόλλυμι," trans). "marred," Mark 2:22, "lost," ; Matthew 10:6; 15:24; 18:11; Luke 15:4,6,32. In no N.T. instance does it signify cessation of existence or of consciousness. It is the condition of every non-believer.

world kosmos = mankind. (See Scofield "Matthew 4:8"). world kosmos = mankind. (See Scofield "Matthew 4:8")

condemn Or, judge, and so in John 3:18,19, cf. John 15:22-24.

saved (See Scofield "Romans 1:16") He that

See, John 6:40,47; Romans 8:1 world

kosmos = mankind. (See Scofield "Matthew 4:8").

salvation

(See Scofield "Romans 1:16") spirit

That the Holy Spirit is meant is clear for John 4:24. God

Cf. (See Scofield "John 1:18") that he

that he was talking with a woman. Saviour (See Scofield "Romans 1:16")

world kosmos = mankind. (See Scofield "Matthew 4:8") nobleman

Or, courtier, or, ruler.

market a pool

Or, gate, Nehemiah 3:1; 12:39 waiting for

The Sinai MS. omits "waiting for the moving of the water." and all of John 5:4. For See margin ref. (See Scofield "John 5:3")

angel See note, (See Scofield "Hebrews 1:4") sin

Sin. (See Scofield "Romans 3:23"). his Father

(Greek - βιβλαρίδιον," his own Father). The Jews understood perfectly that Jesus was claiming to be God. Cf. John 10:33. witness

Cf. John 8:14. In John 5:31 our Lord, defending His Messianic claims before Jews who denied those claims, accepts the biblical rule of evidence, which required "two witnesses" ; John 8:17; Numbers 35:30; Deuteronomy 17:6. A paraphrase of verse John 5:31 would be: "If I bear witness of myself ye will say my witness is not true." Cf. John 8:14. saved

(See Scofield "Romans 1:16"). seen Cf.

(See Scofield "John 1:18").

world

kosmos = mankind. (See Scofield "Matthew 4:8"). Son of man

(See Scofield "Matthew 8:20"). world

kosmos = mankind. (See Scofield "Matthew 4:8"). world

kosmos = mankind. (See Scofield "Matthew 4:8"). we believe

Or, we have believed and come to understand that thou art the Holy One of God. devil

(Greek - διάβολος," adversary, usually trans). Satan. Cf. (See Scofield "Revelation 20:10"). Also see, John 13:27.

world

kosmos = mankind. (See Scofield "Matthew 4:8"). world

kosmos = world-system. John 8:23; 7:7, See note, Revelation 13:3-8, (See Scofield "Revelation 13:8"). devil demon.

(See Scofield "Matthew 7:22"). but of the fathers

Genesis 17:10. (See Scofield "Matthew 12:1"). righteous

(See Scofield "1 John 3:7"). Spirit

Holy Spirit. John 14:17,26; Matthew 1:18 See summary note, (See Scofield "Acts 2:4"). and every man

John 7:53-8:11; is not found in some of the most ancient manuscripts. Augustine declares that it was stricken from many copies of the sacred story because of a prudish fear that it might teach immorality! But the immediate context John 7:12-46 beginning with Christ's declaration, "I am the light of the world." seems clearly to have its occasion in the conviction wrought in the hearts of the Pharisees, as recorded in ; John 7:9; as also, it explains the peculiar virulence of the Pharisee's words (John 7:41).

Jesus

John 7:53-8:11; is not found in some of the most ancient manuscripts. Augustine declares that it was stricken from many copies of the sacred story because of a prudish fear that it might teach immorality! But the immediate context John 7:12-46 beginning with Christ's declaration, "I am the light of the world." seems clearly to have its occasion in the conviction wrought in the hearts of the Pharisees, as recorded in ; John 8:9; as also, it explains the peculiar virulence of the Pharisee's words (John 7:41). sin

Sin. (See Scofield "Romans 3:23"). world

kosmos = mankind. (See Scofield "Matthew 4:8"). sins

(See Scofield "Romans 3:23"). world

kosmos = world-system. John 12:25,31; 7:7 (See Scofield "Revelation 13:8"). sins

Sin. (See Scofield "Romans 3:23"). world

kosmos = mankind. (See Scofield "Matthew 4:8"). Son of man

(See Scofield "Matthew 8:20"). sin

Sin. (See Scofield "Romans 3:23"). Abraham's

Cf. John 8:39. The contrast, "I know that ye are Abraham's seed"--"If ye were Abraham's children," is that between the natural and the spiritual posterity of Abraham. The Israelitish people and Ishmaelites are the former; all who are "of like precious faith with Abraham," whether Jews or Gentiles, are the latter ; Romans 9:6-8; Galatians 3:6-14.

See "Abrahamic Covenant," (See Scofield "Genesis 15:18"). the devil

diabolos. (See Scofield "Revelation 20:10")

Satan, John 13:2,27; Genesis 3:1. sins

Sin. (See Scofield "Romans 3:23"). devil

demon. (See Scofield "Matthew 7:22"). devil

demon. (See Scofield "Matthew 7:22").

sinned

Sin. (See Scofield "Romans 3:23"). world

kosmos = mankind. (See Scofield "Matthew 4:8"). sinner

Sin. (See Scofield "Romans 3:23"). sinner

Sin. (See Scofield "Romans 3:23"). sinner

Sin. (See Scofield "Romans 3:23"). world

kosmos = mankind. (See Scofield "Matthew 4:8"). sin

Sin. (See Scofield "Romans 3:23").

I am the door of the sheep

The shepherd work of our Lord has three aspects:

(1) As the "Good" Shepherd He gives His life for the sheep John 10:11 and is, therefore, "the door" by which "if any man enter in he shall be saved." John 10:9. This answers to Ps 22. (2) He is the "Great" Shepherd, "brought again from the dead" Hebrews 13:20 to care for and make perfect the sheep. This answers to Ps 23. (3) He is the "Chief" Shepherd, who is coming in glory to give crowns of reward to the faithful shepherds 1 Peter 5:4. This answers to Ps 24.

saved

(See Scofield "Romans 1:16"). other sheep

i.e. not of the Jewish fold, but Gentiles. John 10:4; Isaiah 56:8; John 17:20; Acts 15:7-9. devil

demon. (See Scofield "Matthew 7:22"). never

Or, in no wise ever perish. Cf. John 6:37. world

kosmos = mankind. (See Scofield "Matthew 4:8"). escaped

Or, went forth out of their hand. See, Luke 4:30; John 8:59.

never die

i.e. the "second death." Cf. Revelation 2:1; 20:6. world

kosmos = mankind. (See Scofield "Matthew 4:8").

Mary As Martha stands for service, and Lazarus for communion, so Mary shows us the worship of a grateful heart. Others before her had come to his feet to have their need met; she came to give Him His due. Though two of the evangelists record her act, John alone gives her name.

feet of(See Scofield "Matthew 26:7"). when they

(See Scofield "Matthew 21:4"). world

kosmos = mankind. (See Scofield "Matthew 4:8"). answered

He does not receive these Gentiles. A Christ in the flesh, King of the Jews, could be no proper object of faith to the Gentiles, though the Jews should have believed on Him as such. For Gentiles the corn of wheat must fall into the ground and die; Christ must be lifted up on the cross and believed in as a sacrifice for sin, as seed of Abraham, not David John 12:24,32; Galatians 3:7-14; Ephesians 2:11-13.

Son of man(See Scofield "Matthew 8:20"). Except

Chapters 12-17 are a progression according to the order of approach to God in the tabernacle types: chapter 12., in which Christ speaks of His death, answers to the brazen altar of burnt-offering, type of the cross. Passing from the altar toward the holy of holies, the laver is next reached Exodus 30:17-21, answering to Chapter 13. With His associate priests, now purified, the High Priest approaches and enters the holy place, in the high communion of Chapters 14-16. Entering alone the holy of holies John 17:1, the High Priest intercedes. (Cf) Hebrews 7:24-28. That intercession is not for the salvation, but the keeping and blessing of those for whom He prays. His death (assumed as accomplished), John 17:4 has saved them. world

kosmos = world-system.

John 14:17,19,22,27,30; 7:7 (See Scofield "Revelation 13:8"). angel

(See Scofield "Hebrews 1:4"). judgments

The Seven Judgments.

(1) Of Jesus Christ as bearing the believer's sins. The sins of believers have been judged in the person of Jesus Christ "lifted up" on the cross. The result was death for Christ, and justification for the believer, who can never again be put in jeopardy.

John 5:24; Romans 5:9; 8:1; 2 Corinthians 5:21; Galatians 3:13. ; Hebrews 9:26-28; 10:10,14-17; 1 Peter 2:24; 3:18.

See other judgments,

(See Scofield "1 Corinthians 11:31"). See Scofield "2 Corinthians 5:10". See Scofield "Matthew 25:32". See Scofield "Ezekiel 20:37". See Scofield "Jude 1:6". See Scofield "Revelation 20:12".

world kosmos = world-system. John 14:17,19,22,27,30; 7:7 See note, Revelation 13:3-8 (See Scofield "Revelation 13:8") world kosmos = mankind. (See Scofield "Matthew 4:8").

before the feast

For order of events during the night of the last passover, (See Scofield "Matthew 26:20"). devil diabolos. (See Scofield "Revelation 20:10"). needeth

The underlying imagery is of an oriental returning from the public baths to his house. His feet would contract defilement and require cleansing, but not his body. So the believer is cleansed as before the law from all sin "once for all" Hebrews 10:1-12 but needs ever to bring his daily sins to the Father in confession, that he may abide in unbroken fellowship with the Father and with the Son 1 John 1:1-10. The blood of Christ answers forever to all the law could say as to the believer's guilt, but he needs constant cleansing from the defilement of sin, ; Ephesians 5:25-27; 1 John 5:6. Typically, the order of approach to the presence of God was, first, the brazen altar of sacrifice, and then the laver of cleansing Exodus 40:6,7. See, also, the order in Exodus 30:17-21. Christ cannot have communion with a defiled saint, but He can and will cleanse him.

washed Lit. bathed. The Greek word signifies a complete ablution. "Wash" is another word. Son of man

(See Scofield "Matthew 8:20").

receive you unto myself

This promise of a second advent of Christ is to be distinguished from His return in glory to the earth; it is the first intimation in Scripture of "the day of Christ". (See Scofield "1 Corinthians 1:8"). Here He comes for His saints 1 Thessalonians 4:14-17 there Matthew 24:29,30. He come to judge the nations, etc. Comforter

G. Parakletos, "one called alongside to help." Translated "advocate," 1 John 2:1. Christ is the believer's Paraclete with the Father when he sins; the Holy Spirit the believer's indwelling Paraclete to help his ignorance and infirmity and to make intercession Romans 8:26,27.

(See "Holy Spirit," N.T. doctrine,) Matthew 1:18. (See Scofield "Acts 2:4").

And I will(See Scofield "Luke 11:13"). world

kosmos = world-system. John 15:18,19; 7:7. (See Scofield "Revelation 13:8"). world

kosmos = world-system. John 15:18,19; 7:7. (See Scofield "Revelation 13:8"). world

kosmos = world-system. John 15:18,19; 7:7. (See Scofield "Revelation 13:8"). Peace Cf. (See Scofield "Matthew 10:34").

world kosmos = world-system. John 15:18,19; 7:7. (See Scofield "Revelation 13:8"). world

kosmos = mankind. (See Scofield "Matthew 4:8").

true

"True" in contrast with Israel. Isaiah 5:1-7. purgeth

Three conditions of the fruitful life: Cleansing, John 15:2,3. (See Scofield "John 13:10") , abiding , See Scofield "John 15:4", obedience, John 15:4,10,12, (See "Law of Christ,") Galatians 6:2. See Scofield "2 John 1:5". abide

To abide in Christ is, on the one hand, to have no known sin unjudged and unconfessed, no interest into which He is not brought, no life which He cannot share. On the other hand, the abiding one takes all burdens to Him, and draws all wisdom, life and strength from Him. It is not unceasing consciousness of these things, and of Him, but that nothing is allowed in the life which separates from Him.

See "Fellowship," 1 John 1:3. See "Communion," 1 Corinthians 10:16. much fruit

Three degrees in fruit-bearing: "Fruit," John 15:2, "more fruit," John 15:2, "much fruit," John 15:5,8. As we bear "much fruit" the Father is glorified in us. The minor moralities and graces of Christianity are often imitated, but never the ninefold "fruit" of Galatians 5:22,23. Where such fruit is the Father glorified. The Pharisees were moral and intensely "religious," but not one of them could say with Christ, "I have glorified thee on the earth" John 17:4. Henceforth

Progressive intimacy in John: Servants, John 13:13, Friends John 15:15, Brethren, John 20:17. world

kosmos = world-system. John 16:11,33; 7:7. (See Scofield "Revelation 13:8"). the world kosmos = world-system. John 16:11,33; 7:7. (See Scofield "Revelation 13:8").

out of the world kosmos = mankind. (See Scofield "Matthew 4:8"). sin

Sin. (See Scofield "Romans 3:23"). sin

Sin. (See Scofield "Romans 3:23").

world kosmos = mankind. (See Scofield "Matthew 4:8").

sin Sin. (See Scofield "Romans 3:23"). world

kosmos = world-system. John 17:14; 7:7. (See Scofield "Revelation 13:8"). I have yet

Christ's pre-authentication of the New Testament:

(1) he expressly declared that He would leave "many things" unrevealed (John 16:12). (2) He promised that this revelation should be completed ("all things") after the Spirit should come, and that such additional revelation should include new prophecies (Joh 16:)). (3) He chose certain persons to receive such additional revelations, and to be His witnesses to them Matthew 28:19; John 15:27; 16:13; Acts 1:8; Acts 9:15-17. (4) he gave to their words when speaking for Him in the Spirit precisely the same authority as His own Matthew 10:14,15; Luke 10:16; John 13:20; 17:20 see e.g. 1 Corinthians 14:37 and "Inspiration," ; Exodus 4:15; Revelation 22:19.

of himself

from himself. Cf. next clause. world

kosmos = mankind. (See Scofield "Matthew 4:8"). world

kosmos = mankind. (See Scofield "Matthew 4:8"). world

kosmos = world-system. John 17:14,16; 7:7. (See Scofield "Revelation 13:8").

glorify

Seven petitions:

(1) That Jesus may be glorified as the Son who has glorified the Father (John 17:1), Philippians 2:9-11. (2) for restoration to the eternal glory (John 17:5); (3) for the safety of believers from (a) the world (John 17:11) (b) the evil one (John 17:15); (4) for the sanctification of believers (John 17:17); (5) for the spiritual unity of believers (John 17:21); (6) that the world may believe (John 17:21); (7) that believers may be with Him in heaven to behold and share His glory (John 17:24).

give eternal life

Christ's gifts to those whom the Father gave Him: Eternal life John 17:2; the Father's name (John 17:6,26; 20:17), the Father's words (John 17:8,14)); His own joy (John 17:13); His own glory (John 17:22).

given him

Seven times Jesus speaks of believers as given to Him by the Father (John 17:2,6,9,11,12,24). Jesus Christ is God's love-gift to the world (John 3:16), and believers are the Father's love-gift to Jesus Christ. It is Christ who commits the believer to the Father for safe keeping, so that the believer's security rests upon the Father's faithfulness to His Son Jesus Christ. world

kosmos = mankind. (See Scofield "Matthew 4:8"). world

kosmos = world-system. John 17:14,16; 7:7. (See Scofield "Revelation 13:8"). world

kosmos = mankind. (See Scofield "Matthew 4:8"). world

kosmos = world-system. John 18:36; 7:7, (See Scofield "Revelation 13:8"). world

kosmos = mankind. (See Scofield "Matthew 4:8"). world

kosmos = world-system. John 18:36; 7:7. (See Scofield "Revelation 13:8"). world

kosmos = mankind. (See Scofield "Matthew 4:8"). world

kosmos = mankind. (See Scofield "Matthew 4:8"). perfect (See Scofield "Matthew 5:48").

world kosmos = mankind. (See Scofield "Matthew 4:8"). world

kosmos = mankind. (See Scofield "Matthew 4:8").

The high priest

For the order of events on the day of the crucifixion, (See Scofield "Matthew 26:57"). world

kosmos = mankind. (See Scofield "Matthew 4:8"). of this Gk. ek, out of, or according to.

world kosmos = world-system. 1 Corinthians 1:20; John 7:7. (See Scofield "Revelation 13:8"). world

kosmos = mankind. (See Scofield "Matthew 4:8").

sin

Sin. (See Scofield "Romans 3:23"). sixth hour

(See Scofield "Mark 15:25"). Then

For order of events, (See Scofield "Matthew 27:33"). It is finished It is the Victor's cry. John 4:34; 17:4; Romans 10:4; Galatians 3:13; Hebrews 10:5-10.

and gave up delivered up his spirit. (See Scofield "Matthew 27:50").

Mary

For order of events on the resurection day, (See Scofield "Matthew 28:1"). Touch me not

Cf. Matthew 28:9, "and they came and held him by the feet." A contradiction has been supposed. Three views are held:

(1) That Jesus speaks to Mary as the High Priest fulfilling the day of atonement (Le 16). Having accomplished the sacrifice, He was on His way to present the sacred blood in heaven, and that, between the meeting with Mary in the garden and the meeting of Matthew 28:9. He had so ascended and returned: a view in harmony with types. (2) That Mary Magdalene, knowing as yet only Christ after the flesh 2 Corinthians 5:15-17 and having found her Beloved, sought only to hold Him so; while He, about to assume a new relation to His disciples in ascension, gently teaches Mary that now she must not seek to hold Him to the earth, but rather become His messenger of the new joy. (3) That He merely meant: "Do not detain me now; I am not yet ascended; you will see me again; run rather to my brethren," etc.

Touch me not Or, do not detain me. My Lord and My God

The deity of Jesus Christ is declared in Scripture:

(1) In the intimations and explicit predictions of the O.T. (a) The theophanies intimate the appearance of God in human form, and His ministry thus to man Genesis 16:7-13; 18:2-23 especially ; Genesis 18:17; 32:28 with ; Hosea 12:3-5; Exodus 3:2-14. (b) The Messiah is expressly declared to be the Son of God Psalms 2:2-9 and God ; Psalms 45:6,7; Hebrews 1:8,9; Psalms 110:1; Matthew 22:44; Acts 2:34; Hebrews 1:13; Psalms 110:4; Hebrews 5:6; 6:20; 7:17-21; Zechariah 6:13. (c) His virgin birth was foretold as the means through which God could be "Immanuel," God with us ; Isaiah 7:13,14; Matthew 1:22,23 (d) The Messiah is expressly invested with the divine names Isaiah 9:6,7 (e) In a prophecy of His death He is called Jehovah's "fellow" ; Zechariah 13:7; Matthew 26:31. (f) His eternal being is declared ; Micah 5:2; Matthew 2:6; John 7:42. (2) Christ Himself affirmed His deity. (a) He applied to Himself the Jehovistic I AM. (The pronoun "he" is not in the Greek; cf John 8:24; 8:56-58. The Jews correctly understood this to be our Lord's claim to full deity. John 8:59.

See also, John 10:33; 18:4-6 where, also, "he" is not in the original.) (b) He claimed to be the Adonai of the O.T. Matthew 22:42-45. (See Scofield "Genesis 15:2"). (c) He asserted His identity with the Father ; Matthew 28:19; Mark 14:62; John 10:30, that the Jews so understood Him is shown by ; John 10:31,32; 14:8,9 17:5. (d) He exercised the chief prerogative of God ; Mark 2:5-7; Luke 7:48-50. (e) He asserted omnipresence ; Matthew 18:20; John 3:13 omniscience, John 11:11-14, when Jesus was fifty miles away; Mark 11:6-8, omnipotence ; Matthew 28:18; Luke 7:14; John 5:21-23; 6:19, mastery over nature, and creative power ; Luke 9:16,17; John 2:9; 10:28. (f) He received and approved human worship, ; Matthew 14:33; 28:9; John 20:28,29.

(3) The N.T. writers ascribe divine titles to Christ: John 1:1; 20:28; Acts 20:28; Romans 1:4; 9:5; 2 Thessalonians 1:12; 1 Timothy 3:16; Titus 2:13; Hebrews 1:8; 1 John 5:20. (4) The N.T. writers ascribe divine perfections and attributes to Christ (e.g.) Matthew 11:28; 18:20; 28:20; John 1:2; 2:23-25; 3:13; John 5:17; 21:17; Hebrews 1:3,11,12; 13:8; Revelation 1:8,17,18; 2:23; Revelation 11:17; 22:13. (5) The N.T. writers ascribe divine works to Christ John 1:3,10; Colossians 1:16,17; Hebrews 1:3. (6) The N.T. writers teach that supreme worship should be paid to Christ Acts 7:59,60; 1 Corinthians 1:2; 2 Corinthians 13:14; Philippians 2:9,10; Hebrews 1:6; Revelation 1:5,6; 5:12,13. (7) The holiness and resurrection of Christ prove His deity John 8:46; Romans 1:4.

I go

Contra. Numbers 9:17-23. was not

Contra. Luke 5:6. dine

Lit. break your fast. dined Lit. breakfasted.

lovest (Greek - διάβολος, deeply love; used of divine love John 14:21, and of that love which the law demands Luke 10:27.

love (Greek - καταφιλέω, am fond of). It is a lesser degree of love than agapas.

Feed See, 1 Peter 5:2. lovest (Greek - καταφιλέω, deeply love; used of divine love John 14:21 and of that love which the law demands Luke 10:27

love (Greek - καταφιλέω, am fond of). It is a lesser degree of love than agapas.

Feed tend; 1 Peter 5:1-3 lovest Our Lord here takes Peter's word, phileis.

love (Greek - καταφιλέω, am fond of). It is a lesser degree of love than agapas.

Feed John 21:15; 10:9

Book Introduction - Acts

Read first chapter of Acts

WRITER: In the Acts of the Apostles Luke continues the account of Christianity begun in the Gospel which bears his name. In the "former treatise" he tells what Jesus "began both to do and teach"; in the Acts, what Jesus continued to do and teach through His Holy Spirit sent down.

DATE: The Acts concludes with the account of Paul's earliest ministry in Rome, A.D. 65, and appears to have been written at or near that time.

THEME: This book records the ascension and promised return of the Lord Jesus, the descent of the Holy Spirit at Pentecost, Peter's use of the keys, opening the kingdom (considered as the sphere of profession, as in Mat. 13) to the Jews at Pentecost, and to the Gentiles in the house of Cornelius; the beginning of the Christian church and the conversion and ministry of Paul.

The Holy Spirit fills the scene. As the presence of the Son, exalting and revealing the Father, is the great fact of the Gospels, so the presence of the Spirit, exalting and revealing the Son, is the great fact of the Acts.

Acts is in two chief parts: In the first section (1- 9:43) Peter is the prominent personage, Jerusalem is the center, and the ministry is to Jews. Already in covenant relations with Jehovah, they had sinned in rejecting Jesus as the Christ. The preaching, therefore, was directed to that point, and repentance (i.e. "a changed mind") was demanded. The apparent failure of the Old Testament promises concerning the Davidic kingdom was explained by the promise that the kingdom would be set up at the return of Christ (Acts 2:25-31; Acts 15:14-16). This ministry to Israel fulfilled Luke 19:12-14. In the persecutions of the apostles and finally in the martyrdom of Stephen, the Jews sent after the king the message, "We will not have this man to reign over us." In the second division ( 10:1- 28:31) Paul is prominent, a new center is established at Antioch, and the ministry is chiefly to Gentiles who, as "strangers from the covenants of promise" (Eph 2:12), had but to "believe on the Lord Jesus Christ" to be saved. Chapters 11,12, and 15 of this section are transitional, establishing finally the distinction, doctrinally, between law and grace. Galatians should be read in this connection.

The events recorded in The Acts cover a period of 32 years. being assembled Or, eating with them.

ye have heard Or, heard from me. again the kingdom to Israel

Forty days the risen Lord had been instructing the apostles "of the things pertaining to the kingdom of God," doubtless, according to His custom Luke 24:27,32,44,45 teaching them out of the Scriptures. One point was left untouched, viz., the time when He would restore the kingdom to Israel; hence the apostles' question. The answer was according to His repeated teaching; the time was God's secret. ; Matthew 24:36,42,44; 25:13; 1 Thessalonians 5:1.

restore(See Scofield "Matthew 3:2"). come

The two Advents--Summary:

(1) The O.T. foreview of the coming Messiah is in two aspects--that of rejection and suffering (as e.g. in Is 53), and that of earthly glory and power (as e.g. In Is 11 Jer 23 Eze 37). Often these two aspects blend in one passage (e.g. Ps 2). The prophets themselves were perplexed by this seeming contradiction 1 Peter 1:10,11. It was solved by partial fulfilment. In due time the Messiah, born of a virgin according to Isaiah, appeared among men and began His ministry by announcing the predicted kingdom as "at hand."

(See Scofield "Matthew 4:17"). The rejection of King and kingdom followed.

(2) Thereupon the rejected King announced His approaching crucifixion, resurrection, departure, and return (Mat. 24., 25). Matthew 12:38-40; 16:1-4,21,27; Luke 12:35-46; 17:20-36 ; 18:31-34; 19:12-27. (3) He uttered predictions concerning the course of events between His departure and return Matthew 13:1-50; 16:18; 24:4-26 (4) This promised return of Christ becomes a prominent theme in the Acts, Epistles, and Revelation.

Taken together, the N.T. teachings concerning the return of Jesus Christ may be summarized as follows:

(1) That return is an event, not a process, and is personal and corporeal Matthew 23:39; 24:30; 25:31; Mark 14:62; Luke 17:24; John 14:3; Acts 1:11; Philippians 3:20,21; 1 Thessalonians 4:14-17. (2) His coming has a threefold relation: to the church, to Israel, to the nations. (a) To the church the descent of the Lord into the air to raise the sleeping and change the living saints is set forth as a constant expectation and hope Matthew 24:36,44,48-51; 25:13; 1 Corinthians 15:51,52; Philippians 3:20; 1 Thessalonians 1:10; 4:14-17; 1 Timothy 6:14; Titus 2:13; Revelation 22:20. (b) To Israel, the return of the Lord is predicted to accomplish the yet unfulfilled prophecies of her national regathering, conversion, and establishment in peace and power under the Davidic Covenant Acts 15:14-17 with Zechariah 14:1-9.

See "Kingdom (O.T.)" 2 Samuel 7:8-17.

(See Scofield "Zechariah 13:8")

Luke 1:31-33

(See Scofield "1 Corinthians 15:24")

(c) To the Gentile nations the return of Christ is predicted to bring the destruction of the present political world-system Daniel 2:34,35. (See Scofield "Revelation 19:11") , the judgment of Matthew 25:31-46 followed by world-wide Gentile conversion and participation in the blessings of the kingdom ; Isaiah 2:2-4; 11:10; 60:3; Zechariah 8:3,20,23; 14:16-21.

journey

About 4854 feet. Zelotes

The Zealot. bishoprick

(Greek - ναός, overseership). See "elders" (See Scofield "Titus 1:5") transgression

Sin. (See Scofield "Romans 3:23").

cloven tongues tongues, as of fire, parting and sitting upon each of them. Holy Ghost

The Holy Spirit, N.T. Summary (see Malachi 2:15, note): (See Scofield "Malachi 2:15").

(1) The Holy Spirit is revealed as a divine Person. This is expressly declared (e.g.) John 14:16,17,26; 15:26; 16:7-15; Matthew 28:19 and everywhere implied. (2) The revelation concerning Him is progressive (a) In the O.T. (See Scofield "Malachi 2:15"). He comes upon whom He will, apparently without reference to conditions in them (b) During His earth-life, Christ taught His disciples Luke 11:13 that they might receive the Spirit through prayer to the Father. (c) At the close of His ministry He promised that He would Himself pray the Father, and that in answer to prayer the Comforter would come to abide John 14:16,17. (d) On the evening of His resurrection He came to the disciples in the upper room, and breathed on them saying, "Receive ye the Holy Ghost" John 20:22 but instructed them to wait before beginning their ministry till the Spirit should come upon them ; Luke 24:49; Acts 1:8. (e) On the day of Pentecost the Spirit came upon the whole body of believers Acts 2:1-4 (f) After Pentecost, so long as the Gospel was preached to Jews only, the Spirit was imparted to such as believed by the laying on of hands Acts 8:17; 9:17. (g) When Peter opened the door of the kingdom to the Gentiles (Ac 10.), the Holy Spirit, without delay, or other condition than faith, was given to those who believed. Acts 10:44; 11:15-18. This is the permanent fact for the entire church age. Every believer is born of the Spirit ; John 3:3,6; 1 John 5:1 indwelt by the Spirit, whose presence makes the believer's body a temple ; 1 Corinthians 6:19; Romans 8:9-15; 1 John 2:27; Galatians 4:6 and baptized by the Spirit ; 1 Corinthians 12:12,13; 1 John 2:20,27 thus sealing him for God ; Ephesians 1:13; 4:30. (3) The N.T. distinguishes between having the Spirit, which is true of all believers, and being filled with the Spirit, which is the believer's privilege and duty (cf) Acts 2:4 with ; Acts 4:29-31; Ephesians 1:13,14 with Ephesians 5:18. --"One baptism, many fillings." (4) The Holy Spirit is related to Christ in His Conception Matthew 1:18-20; Luke 1:35 baptism ; Matthew 3:16; Mark 1:10; Luke 3:22; John 1:32,33 walk and service Luke 4:1,14 resurrection Romans 8:11, and as His witness throughout this age ; John 15:26; 16:8-11,13,14. (5) The Spirit forms the church Matthew 16:18 (See Scofield "Hebrews 12:23") by baptizing all believers into the body of Christ 1 Corinthians 12:12,13, imparts gifts for service to every member of that body 1 Corinthians 12:7-11,27,30, guide the members in their service ; Luke 2:27; 4:1; Acts 16:6,7 and is Himself the power of that service ; Acts 1:8; 2:4; 1 Corinthians 2:4. (6) The Spirit abides in the company of believers who constitute a local church, making of them, corporately, a temple 1 Corinthians 3:16,17. (7) Christ indicates a threefold personal relationship of the Spirit to the believer: "With", "In", "upon" John 14:17; Luke 24:49; Acts 1:8. "With" indicates the approach of God to the soul, convicting of sin John 16:9 presenting Christ as the object of faith John 16:14 imparting faith Ephesians 2:8 and regenerating John 3:3-16. "In" describes the abiding presence of the Spirit in the believer's body 1 Corinthians 6:19 to give victory over the flesh ; Romans 8:2-4; Galatians 5:16,17 to create the Christian character Galatians 5:22,23 to help infirmities Romans 8:26 to inspire prayer Ephesians 6:18 to give conscious access to God Ephesians 2:18 to actualize to the believer his sonship Galatians 4:6 to apply the Scripture in cleansing and sanctification ; Ephesians 5:26; 2 Thessalonians 2:13; 1 Peter 1:2 to comfort and intercede ; Acts 9:31; Romans 8:26 and to reveal Christ John 16:14. (8) Sins against the Spirit committed by unbelievers are: To blaspheme Matthew 12:31, resist Acts 7:51, insult Hebrews 10:29, "despite," lit. insult). Believers' sins against the Spirit are: To grieve Him by allowing evil in heart or life Ephesians 4:30,31 and to quench Him by disobedience 1 Thessalonians 5:19.

The right attitude toward the Spirit is yieldedness to His sway in walk and service, and in constant willingness that He shall "put away" whatever grieves Him or hinders His power Ephesians 4:31.

(9) The symbols of the Spirit are: (a) oil John 3:34; Hebrews 1:9 (b) water, John 7:38,39, (c) wind ; Acts 2:2; John 3:8, (d) fire Acts 2:3, (e) a dove Matthew 3:16, (f) a seal ; Ephesians 1:13; 4:30, (g) an earnest or pledge Ephesians 1:14.

tongue

language. tongues

languages. said unto them

The theme of Peter's sermon at Pentecost is stated in Acts 2:36. It is, that Jesus is the Messiah. No message could have been more unwelcome to the Jews who had rejected His Messianic claims, and crucified Him. Peter, therefore, does not announce his theme until he has covered every possible Jewish objection. The point of difficulty with the Jews was the apparent failure of the clear and repeated prophetic promise of a regathered Israel established in their own land under their covenanted King (e.g). ; Isaiah 11:10-12; Jeremiah 23:5-8; Ezekiel 37:21-18. Instead of explaining, as Rome first taught, followed by some Protestant commentators, that the covenant and promises were to be fulfilled in the church in a so-called "spiritual" sense, Peter shows Acts 2:25-32 from Ps 16. that David himself understood that the dead and risen Christ would fulfil the covenant and sit on his throne Luke 1:32,33. In precisely the same way James Acts 15:14-17 met the same difficulty. See "Kingdom (O.T.)," Zechariah 12:8 (N.T.), ; Luke 1:33; 1 Corinthians 15:24. last days

A distinction must be observed between "the last days" when the prediction relates to Israel, and the "last days" when the prediction relates to the church 1 Timothy 4:1-3; 2 Timothy 3:1-8; Hebrews 1:1,2; 1 Peter 1:4,5; 2 Peter 3:1-9; 1 John 2:18,19; Jude 1:17-19. Also distinguish the expression the "last days" (plural) from "the last day" (singular); the latter expression referring to the resurrections and last judgment ; John 6:39,40,44,54; 11:24; 12:48. The "last days" as related to the church began with the advent of Christ Hebrews 1:2 but have especial reference to the time of declension and apostasy at the end of this age ; 2 Timothy 3:1; 4:4. The "last days" as related to Israel are the days of Israel's exaltation and blessing, and are synonymous with the kingdom-age ; Isaiah 2:2-4; Micah 4:1-7. They are "last" not with reference to this dispensation, but with reference to the whole of Israel's history. saved

(See Scofield "Romans 1:16"). hell

Hades. (See Scofield "Luke 16:23"). hell

Hades. (See Scofield "Luke 16:23"). remission (See Scofield "Matthew 26:28").

sins Sin. (See Scofield "Romans 3:23"). saved

(See Scofield "Romans 1:16").

refreshing

"Namely, seasons in which, through the appearance of the Messiah in His kingdom, there shall occur blessed rest and refreshment for the people of God." --Heinrich A. W. Meyer.

sins Sin. (See Scofield "Romans 3:23"). And he shall

The appeal here is national to the Jewish people as such, not individuals as in Peter's first sermon Acts 2:38,39. There those who were pricked in heart were exhorted to save themselves from (among) the untoward nation; here the whole people is addressed, and the promise to national repentance is national deliverance: "and he shall send Jesus Christ" to bring in the times which the prophets had foretold

(See Scofield "Acts 2:14"). The official answer was the imprisonment of the apostles, and the inhibition to preach, so fulfilling Luke 19:14. restitution

(Greek - ναός = restoration, occurring here and Acts 1:6 only. The meaning is limited by the words: "Which God hath spoken by the mouth of all his holy prophets." The prophets speak of the restoration of Israel to the land (see "Israel," ; Genesis 12:2,3; Romans 11:26 also "Palestinian Covenant," Deuteronomy 30:1-9. (See Scofield "Deuteronomy 30:3") and of the restoration the theocracy under David's Son. (See "Davidic Covenant," 2 Samuel 7:8-17).

(See Scofield "2 Samuel 7:16") , "Kingdom," Genesis 1:26-28. See Scofield "Zechariah 12:8". No prediction of the conversion and restoration of the wicked dead is found in the prophets, or elsewhere. CF Revelation 20:11-15. children

(Greek - ναός, sons).

Sadducees

(See Scofield "Matthew 3:7"). salvation

(See Scofield "Romans 1:16"). miracle

(Greek - σημει̑ον, sign). said

(See Scofield "Psalms 2:6"). Lord Jehovah. Psalms 2:2.

Christ Anointed. Psalms 2:2. Herod

See margin ref., (See Scofield "Matthew 14:1"). determined

Predestination, trans. predestinated. Romans 8:29; Acts 4:28; Ephesians 1:5,11.

angel

(See Scofield "Hebrews 1:4"). Saviour(See Scofield "Romans 1:16").

repentance Repentance. Acts 8:22; 17:30; Matthew 3:2.

forgiveness(See Scofield "Matthew 26:28").

sins Sin. (See Scofield "Romans 3:23"). cut

Cf. Acts 2:37.

The Gospel when preached in the power of the Spirit convicts or enrages.

Grecians

Hellenists, i.e. Grecian Jews. chose

It is beautiful to see that these were all Hellenists, as the Grecian names show. angel

(See Scofield "Hebrews 1:4").

God

Jehovah. Genesis 39:2. kindred

Cf. (See Scofield "Genesis 46:26"). There is no real contradiction. The "house of Jacob" numbered seventy but the "kindred" would include the wives of Jacob's sons. sepulchre

(See Scofield "Genesis 23:4"). angel

(See Scofield "Hebrews 1:4"). angel

(See Scofield "Hebrews 1:4"). Lord

Jehovah. Deuteronomy 18:15. church

Israel in the land is never called a church. In the wilderness Israel was a true church (G. ecclesia = called-out assembly), but in striking contrast with the N.T. ecclesia

(See Scofield "Matthew 16:18").

angel(See Scofield "Hebrews 1:4"). Jesus

i.e. Joshua. Lord

Jehovah. Isaiah 66:1,2. angels

(See Scofield "Hebrews 1:4"). When they heard

They had brought false witnesses against Stephen; he bears true witness against them, quoting the testimony of writers they owned to be inspired. He speaks of the persistent rejection of God and His servants by the nation til at last it is brought home to themselves, and arouses the maddened enmity of their hearts. It was the final trial of the nation. God

Omit God. Lit. And were stoning Stephen as he was invoking and saying, Lord Jesus, give welcome unto my spirit. sin

Sin. (See Scofield "Romans 3:23").

city of

The Jews having rejected Stephen's witness to, and of, them, the Gospel now begins to go out to "all nations." Cf. Luke 24:47. angel (See Scofield "Hebrews 1:4").

desert Contra, Acts 8:6-8. And

The best authorities omit v. 37.

of this way

that were of The Way, i.e. Christ. John 14:6. me?

The Lord identifies Himself with His people. voice

Cf Acts 22:9; 26:14.

A contradiction has been imagined. The three statements should be taken together. The men heard the "voice" as a sound ( (Greek - ἀναφωνέω), but did not hear the "voice" as articulating the words, "Saul, Saul," etc). that he is the Son of God

Cf. Acts 2:36. Peter, while maintaining the deity of Jesus--"God hath made that same Jesus, whom ye have crucified, both Lord and Christ"--gives especial prominence to His Messiahship. Paul, fresh from the vision of the glory, puts the emphasis on His Deity. Peter's charge was that the Jews had crucified the Son of David Acts 2:25-30 Paul's that they had crucified the Lord of glory 1 Corinthians 2:8. In the A.V. the sense is largely lost. The point was, not that the Christ was God, a truth plainly taught by Isaiah. ; Isaiah 7:14; 9:6,7 but that Jesus, the crucified Nazarene, was the Christ and therefore God the Son. But Saul

It seems probable that Acts 9:22-25 refer to Paul's labours in Damascus after his return from Arabia Galatians 1:17.

The "many days" of verse Acts 9:23 may represent the "three years" of Galatians 1:18, which intervened between Paul's return to Damascus and his visit to Peter. gone to Jerusalem

The Acts records four visits of Paul to Jerusalem after conversion:

(1) Acts 9:23-30. This seems identical with the visit of Galatians 1:18,19. The "apostles" of verse Acts 9:27 were Peter, and James, the Lord's brother. (2) Acts 11:30. Paul may have been in Jerusalem during the events of Acts 12:1-25. (3) Acts 15:1-30; Galatians 2:2-10. (4) Acts 21:17-23:35.

Grecians

Hellenists, i.e. Grecian Jews. Dorcas

i.e. gazelle. widows

Contra, Acts 6:1.

angel

(See Scofield "Hebrews 1:4"). angel

(See Scofield "Hebrews 1:4"). righteousness

(See Scofield "Romans 10:10"). sins

Sin. (See Scofield "Romans 3:23"). While Peter yet spake

Verse 44 is one of the pivotal points of Scripture. Heretofore the Gospel has been offered to Jews only, and the Holy Spirit bestowed upon believing Jews through apostolic mediation. But now the normal order for this age is reached: the Holy Spirit is given without delay, mediation, or other condition than simple faith in Jesus Christ. Cf.

(See Scofield "Acts 2:4") 1 Corinthians 6:19.

angel

(See Scofield "Hebrews 1:4"). saved

(See Scofield "Romans 1:16"). as on us

even as on us. Cf. Acts 2:1-4; 15:7-9. Phenice

Phoenicia. Grecians

Hellenists, i.e. Grecian Jews. world

"oikoumene" = "inhabited earth." (See Scofield "Luke 2:1").

Herod

Herod Agrippa I., grandson of Herod the Great, (See Scofield "Matthew 2:1") , a strict observer of the law, and popular with the Jews, see Acts 12:21.

Herod Agrippa II., Paul's Agrippa, was his son. Easter

the passover. prayer

Or, instant and earnest prayer was made. 2 Corinthians 1:11; Ephesians 6:18. angel

(See Scofield "Hebrews 1:4"). angel

See note, (See Scofield "Hebrews 1:4"). angel

(See Scofield "Hebrews 1:4").

Herod

See margin ref., (See Scofield "Matthew 14:1"). sorcerer

(Greek - μάγος)." See Matthew 2:1, "wise men." The same word was used for a vulgar magician, and for a true wise man of the East. deputy

proconsul (Roman). said See, 1 Samuel 13:14; Psalms 89:20.

See Kingdom note, Zechariah 12:8; 1 Corinthians 15:28; 2 Samuel 7:8-17.

(See Scofield "2 Samuel 7:16"). Saviour

(See Scofield "Romans 1:16"). salvation

(See Scofield "Romans 1:16"). sins

Sin. (See Scofield "Romans 3:23"). all things

(See Scofield "Romans 1:16"). work

See, Habakkuk 1:5.

Jupiter Latin for Gr. Zeus, the national god of the Greeks.

Mercurius Gr. Hermes. ordained

(Greek - μάγος, to designate by stretching out (or pointing with) the hand).

Phenice

Phoenicia. my mouth

See, Matthew 16:19. Peter used the keys first for the Jews on the day of Pentecost; secondly, in the house of Cornelius for the Gentiles, Acts 15:14, But Paul was distinctively the apostle to the Gentiles. Galatians 2:7,8. Men and brethren

Dispensationally, this is the most important passage in the N.T. It gives the divine purpose for this age, and for the beginning of the next.

(1) The taking out from among the Gentiles of a people for His name, the distinctive work of the present, or church-age. The church is the ecclesia--the "called-out assembly." Precisely this has been in progress since Pentecost. The Gospel has never anywhere converted all, but everywhere has called out some. (2) "After this viz. the out-calling I will return." James quotes from Amos 9:11,12. The verses which follow in Amos describe the final regathering of Israel, which the other prophets invariably connect with the fulfilment of the Davidic Covenant (e.g.) ; Isaiah 11:1,10-12; Jeremiah 23:5-8. (3) "And will build again the tabernacle of David," i.e. re-establish the Davidic rule over Israel 2 Samuel 7:8-17; Luke 1:31-33. (4) "That the residue of men Israelites may seek after the Lord" cf Zechariah 12:7,8; 13:1,2. (5) "And all the Gentiles," etc. cf Micah 4:2; Zechariah 8:21,22. This is also the order of Romans 11:24-27.

at the first

Lit. for the first time, i.e. in the house of Cornelius. Acts 15:8-11; 10:34-48 11:12-18. tabernacle of David

Kingdom (N.T.) vs. Acts 15:14-17; Revelation 3:21; Luke 1:31-33; 1 Corinthians 15:34. Lord

Jehovah. vs. Acts 15:16,17; Amos 9:11,12. Wherefore

The scope of the decision goes far beyond the mere question of circumcision. The whole question of the relation of the law to Gentile believers had been put in issue (Acts 15:5), and their exemption is declared in the decision (Acts 15:19,24). The decision might be otherwise stated in the terms of Romans 6:14. "Ye are not under the law, but under grace." Gentile believers were to show grace by abstaining from the practices offensive to godly Jews.

Acts 15:20,21,28,29 cf ; Romans 14:12-17; 1 Corinthians 8:1-13 prophets

See, 1 Corinthians 14:3 defines the N.T. gift of prophecy. Barnabas

And is heard of no more in the Bible story.

suffered

R.V. adds "of Jesus", as in the best authorities. prayed him

beseeching him. Here the Gospel turns toward Europe. we

The change here from "they," as in the preceding verses, to "we" indicates that at Troas Luke, the narrator, joined Paul's company. colony

i.e. a Roman colony. was wont

might legally, i.e. a legal meeting-place for Jews where there was no synagogue. spirit

(Greek - Α," "a Python)." most high God (See Scofield "Matthew 7:22"). This marks the "spirit", Acts 16:18, as being a demon.

salvation See note, (See Scofield "Romans 1:16"). drew

(Greek - Α," probably by the feet). Cf. Acts 14:19. magistrates

(Greek - Α," Roman magistrates). prayed

Lit. were praying and singing hymns. saved

(See Scofield "Romans 1:16"). serjeants

(Greek - Α)."

Christ

The Christ, i.e. that, according to the Scriptures, the Messiah must die and rise again. That Jesus was the Messiah was the second part of his argument. drew

dragged. See margin ref., (See Scofield "Acts 16:19"). Therefore Illustrates John 5:46. Believing the O.T. they believed the Gospel.

honourable Greek women of honourable estate. stirred

provoked within him as he beheld the city full of idols. Epicureans Disciples of Epicurus, B.C. 342-271, who abandoned as hopeless the search by reason for pure truth, cf. John 18:38 seeking instead true pleasure through experience.

Stoicks Disciples of Zeno, B.C. 280, and Chrysippus, B.C. 240. This philosophy was founded on human self-sufficiency, inculcated stern self-repression, the solidarily of the race, and the unity of Deity. Epicureans and Stocis divided the apostolic world. Areopagus

Mars' hill. blood

"blood" is not in the best manuscripts. R.V. omits. For we

Found in the sritings of Aratus and Cleanthes. offspring of God

(Greek - γένος = "race)." The reference is to the creation-work of God in which He made man (i.e. mankind, the race in Adam) in his own likeness, Genesis 1:26,27, thus rebuking the thought that "the Godhead is like unto gold," etc. The word "Father" is not used, not does the passage affirm anything concerning fatherhood or sonship, which are relationships based on faith, and the new birth.

Cf John 1:12,13; Galatians 3:26; 4:1-7; John 5:1. Repent

Repentance is the trans. of a (Greek - γένος ("metanoia-metanoeo") meaning "to have another mind," "to change the mind," and is used in the N).T. to indicate a change of mind in respect of sin, of God, and of self. This change of mind may, especially in the case of Christians who have fallen into sin, be preceded by sorrow 2 Corinthians 7:8-11 but sorrow for sin, though it may "work" repentance, is not repentance. The son in Matthew 21:28,29 illustrates true repentance.

Saving faith: (See Scofield "Hebrews 11:39") includes and implies that change of mind which is called repentance. world

"oikoumene" = inhabited earth. (See Scofield "Luke 2:1").

pressed

Or, constrained by the Word. Cf. 2 Corinthians 5:14. Justus

Titus Justus. cared for

Contra. John 19:13-16; Acts 24:26,27. instructed

taught by word of mouth, or, hearsay, i.e. not by revelation. Cf. Galatians 1:11,12.

The N.T. Scriptures were not then written. that Jesus

Apollos' ministry seems to have gone no further; Jesus was the long expected Messiah. Of Paul's doctrine of justification through the blood, and sanctification through the Spirit, he seems at that time to have known nothing. See Acts 19:3-6.

Have

Not as in A.V., "since ye believed," but as in R.V. and marg.: "Did ye receive the Holy Spirit when ye believed?" Paul was evidently impressed by the absence of spirituality and power in these so-called disciples. Their answer brought out the fact that they were Jewish proselytes, disciples of John the Baptist, looking backward to an accomplished redemption. Romans 8:9; 1 Corinthians 6:19; Ephesians 1:13. overcame The sons of Sceva sought to imitate a power to which they were strangers, only to their own confusion. This striking witness from another side caused fear to fall on all.

prevailed Luke 11:21,22; 1 John 4:4. spirit

i.e. in his own mind. Cf. (See Scofield "Acts 20:22"). about the way

concerning the Way, i.e. Christ. John 14:6. world

"oikoumene" = inhabited earth. (See Scofield "Luke 2:1"). Diana

Gr. Artemis. Not anciently of the Greek pantheon, but an Eastern goddess. Cf. Judges 2:13. (See Scofield "Judges 2:13").

But "Diana of the Ephesians" was rather a particular image of Artemis, reputed to have fallen from heaven; Acts 19:35.

we

From the use of the pronoun, Luke here rejoins the apostle. first day

It was the breaking of bread for which the disciples were assembled. The passage indicates the use by the apostolic churches of the first day, not the seventh. Cf. 1 Corinthians 16:2. spirit

Cf. Acts 21:4. In Acts 20:22 Paul's own spirit (See Scofield "1 Thessalonians 5:23") is meant; in Acts 21:4 the Holy Spirit. Paul's motive in going to Jerusalem seems to have been his great affection for the Jews Romans 9:1-5 and his hope that gifts of the Gentile churches, sent by him to the poor saints at Jerusalem Romans 15:25-28 would open the hearts of the law-bound Jewish believers to the "gospel of the grace of God" Acts 20:24. neither

Or, I hold not my life of any account, as unto myself, in comparison with accomplishing my course. See, 1 Corinthians 9:26; Philippians 3:13,14. 2 Timothy 4:7,8. wolves

The two sources of the apostasy: false teachers from without, 2 Corinthians 11:13-15; 2 Peter 2:1-3 ambitious leaders from within, ; 3 John 1:9,10; Revelation 2:6,15. Also, ; 1 Timothy 1:20; 1 John 2:19. It is more

See, Luke 14:12.

go up to

Lit. set foot in. Not, as in Acts 20:23 a warning of danger, but now an imperative command. See Acts 22:17,18. vow

Probably according to Numbers 6:1-7. Cf. Colossians 2:14-17. charges with them Lit. spend something on them.

walkest orderly Lit. art keeping in the ranks, guarding the law. Cf. Romans 10:1-12. Paul took

Contra. Acts 21:4; Galatians 2:2-6. See, ; Romans 3:9,10,19,20,28; 4:3-5 ; 5:1,2; 6:14; 7:1-4,6; 8:3,4; Galatians 2:15,16,18,19; 3:10,24,25 ; 4:9-11,21-31; Philippians 3:7-9; Hebrews 9:14,15,28; 10:1-4,17,18 13:11-14 drew

See, Acts 14:19; 16:19. chief

(Greek - χιλίαρχος, the Roman tribune). There were six such "chief captains" in each legion of 6000 men.

voice

Cf. (See Scofield "Acts 9:7"). sins

Sin. (See Scofield "Romans 3:23"). when I was

i.e. probably on his first visit to Jerusalem after his conversion. freedom citizenship.

was free born am a Roman born, i.e. of a father who had obtained citizenship. examined him

Or, tortured him.

Sadducees

(See Scofield "Matthew 3:7"). scribes

(See Scofield "Matthew 2:4").

world

"oikoumene" = inhabited earth. (See Scofield "Luke 2:1"). the governor

Felix made procurator over Judaea, A.D. 53. of that way

concerning the Way. See, John 14:6. righteousness (See Scofield "Romans 10:10").

trembled becoming afraid; (Greek - ἔμφοβος," afraid). But after But when two years were fulfilled, Felix was succeeded by Porcius Festus; and desiring to gain favour with the Jews, Felix left Paul in bonds.

more than ten

Or, as some copies read, no more than eight or ten days. Agrippa

This (Acts 5:13) was Herod Agrippa II., son of the Herod Agrippa I. of Acts 12:1, and great-grandson of Herod the Great. (See Scofield "Matthew 2:1").

Bernice, or Berenice, was the sister of Herod Agrippa II. Acts 5:13.

heard

Cf. (See Scofield "Acts 9:7"). sins

Sin. (See Scofield "Romans 3:23"). Christ

the Christ must suffer. See, Acts 3:18; Acts 17:3. (See Scofield "Acts 17:3"). Almost

R.V. With but little persuasion thou wouldest fain make me a Christian. The answer might be paraphrased: "It will require more than this," etc., or, "A little more and you will make," etc. both

Lit. both in a little and in much.

centurion

Commander of 100 soldiers. fast

The fast was on the tenth day of the seventh month. Leviticus 23:27,29. fall

be cast upon the Syrtis. the angel

an angel of the God whose I am, whom also I serve. (See Scofield "Hebrews 1:4"). fathoms

One fathom = between 6 and 7 feet. two hundred

Some ancient authorities read, about threescore and sixteen souls. taken up

Or, cut the anchors, they left them in the sea, etc.

Appii

the market of Appius. a soldier

the soldier that guarded him. Acts 24:23; 27:3. salvation

(See Scofield "Romans 1:16"). his own hired house

It has been much disputed whether Paul endured two Roman imprisonments, from A.D. 62 to 68 or one. The tradition from Clement to Eusebius favours two imprisonments with a year of liberty between. Erdman (W.J.) has pointed out the leaving of Trophimus sick at Miletus, mentioned in 2 Timothy 4:20 could not have been an occurrence of Paul's last journey to Jerusalem, for then Trophimus was not left ; Acts 20:4; 21:29 nor of the journey to Rome to appear before Caesar, for then he did not touch at Miletus. To make this incident possible there must have been a release from the first imprisonment, and an interval of ministry and travel.

Book Introduction - Romans

Read first chapter of Romans

WRITER: The Apostle Paul (Romans 1:1).

DATE: Romans, the sixth in chronological order of Paul's Epistles, was written from Corinth during the apostle's third visit to that city. 2 Corinthians 13:1 in A.D. 60. The Epistle has its occasion in the intention of the apostle soon to visit Rome. Naturally, he would wish to announce before his coming the distinctive truths which had been revealed to and through him. He would desire the Christians in Rome to have his own statement of the great doctrines of grace so bitterly assailed everywhere by legalistic teachers.

THEME: The theme of Romans is "the Gospel of God" (Romans 1:1), the very widest possible designation of the whole body of redemption truth, for it is He with whom is "no respect of persons"; and who is not "the God of the Jews only," but "of the Gentiles also" ; Romans 2:11; 3:29. Accordingly, "all the world" is found guilty Romans 3:19, and a redemption is revealed as wide as the need, upon the alone condition of faith. Not only does Romans embody in the fullest way the doctrines of grace in relation to salvation, but in three remarkable chapters (9-11.) the great promises to Israel are reconciled with the promises concerning the Gentiles, and the fulfilment of the former shown to await the completion of the church and coming of the Deliverer out of Zion Romans 11:25-27. The key-phrase is "the righteousness of God" ; Romans 1:17; 3:21,22.

The Epistle, exclusive of the introduction ( 1:1-17), is in seven parts.

The whole world guilty before God, 1:18-3:20. Justification through the righteousness of God by faith, the Gospel remedy for guilt, 3:21-5:11. Crucifixion with Christ, the resurrection life of Christ, and the walk in the Spirit, the Gospel provision for inherent sin, 5:12-8:13. The full result in blessing of the Gospel, 8:14-39. Parenthesis: the Gospel does not abolish the covenant promises to Israel, 9:1-11:36. Christian life and service, 12:1-15:33. The outflow of Christian love, 16:1-27.

seed

See note on the Davidic descent of Christ, (See Scofield "Luke 3:23"). for obedience

unto obedience to faith, i.e. faith as a principle, or method of divine dealing. Cf. Romans 10:1-11. world

kosmos = mankind. (See Scofield "Matthew 4:8"). salvation

The Heb. and (Greek - ἀλεκτοροφωνία, safety, preservation, healing, and soundness). Salvation is the great inclusive word of the Gospel, gathering into itself all the redemptive acts and processes: as justification, redemption, grace, propitiation, imputation, forgiveness, sanctification, and glorification. Salvation is in three tenses:

(1) The believer has been saved from the guilt and penalty of sin Luke 7:50; 1 Corinthians 1:18; 2 Corinthians 2:15; Ephesians 2:5,8; 2 Timothy 1:9 and is safe. (2) the believer is being saved from the habit and dominion of sin Romans 6:14; Philippians 1:19; 2:12,13; 2 Thessalonians 2:13; Romans 8:2; Galatians 2:19,20; 2 Corinthians 3:18. (3) The believer is to be saved in the sense of entire conformity to Christ. Romans 13:11; Hebrews 10:36; 1 Peter 1:5; 1 John 3:2. Salvation is by grace through faith, is a free gift, and wholly without works ; Romans 3:27,28; 4:1-8 ; 6:23; Ephesians 2:8. The divine order is: first salvation, then works ; Ephesians 2:9,10; Titus 3:5-8.

did not like

refused to have. Lit. did not approve God.

sinned

Sin. (See Scofield "Romans 3:23"). the law a law.

The statement is general, true of "a law," any law. commit sacrilege

Or, rob temples. breaking the law

Sin. (See Scofield "Romans 3:23"). breaker of the law

Sin. (See Scofield "Romans 3:23"). righteousness

(See Scofield "Romans 10:3"). uncircumcision the uncircumcision, i.e. the Gentiles.

breaking the law Sin. (See Scofield "Romans 3:23"). For he

(See Scofield "Romans 9:6"). in the spirit

(See Scofield "Romans 7:6").

in the spirit

(See Scofield "Romans 7:6"). righteousness

(See Scofield "Romans 3:21"). world

kosmos = mankind. (See Scofield "Matthew 4:8"). sinner

(See Scofield "Romans 3:23"). damnation

i.e. condemnation. sin

Sin. (See Scofield "Romans 3:23"). righteous

(See Scofield "Romans 10:10"). become

be brought under the judgment of God. sin

Sin. (See Scofield "Romans 3:23"). righteousness of God

The righteousness of God is neither an attribute of God, not the changed character of the believer, but Christ Himself, who fully met in our stead and behalf every demand of the law, and who is, but the act of God called imputation Leviticus 25:50; James 2:23, "made unto us.. righteousness" 1 Corinthians 1:30.

"The believer in Christ is now, by grace, shrouded under so complete and blessed a righteousness that the law from Mt. Sinai can find neither fault nor diminution therein. This is that which is called the righteousness of God by faith."--Bunyan.

2 Corinthians 5:21; Romans 4:6; 10:4; Philippians 3:9; Romans 3:26 sinned

Sin, Summary: The literal meanings of the Heb. and (Greek - ἀλεκτοροφωνία sin," "sinner," etc)., disclose the true nature of sin in its manifold manifestations. Sin is transgression, an overstepping of the law, the divine boundary between good and evil Psalms 51:1; Luke 15:29, iniquity, an act inherently wrong, whether expressly forbidden or not; error, a departure from right ; Psalms 51:9; Romans 3:23, missing the mark, a failure to meet the divine standard; trespass, the intrusion of self-will into the sphere of divine authority Ephesians 2:1, lawlessness, or spiritual anarchy 1 Timothy 1:9, unbelief, or an insult to the divine veracity John 16:9.

Sin originated with Satan Isaiah 14:12-14, entered the world through Adam Romans 5:12, was, and is, universal, Christ alone excepted ; Romans 3:23; 1 Peter 2:22, incurs the penalties of spiritual and physical death ; Genesis 2:17; 3:19; Ezekiel 18:4,20; Romans 6:23 and has no remedy but in the sacrificial death of Christ ; Hebrews 9:26; Acts 4:12 availed of by faith Acts 13:38,39. Sin may be summarized as threefold: An act, the violation of, or want of obedience to the revealed will of God; a state, absence of righteousness; a nature, enmity toward God. Redemption

Redemption, "to deliver by paying a price." The N.T. doctrine. The N.T. records the fulfilment of the O.T. types and prophecies of redemption through the sacrifice of Christ. The completed truth is set forth in the three words which are translated redemption

(1) agorazo, "to purchase in the market." The underlying thought is of a slave-market. The subjects of redemption are "sold under sin" Romans 7:14 but are, moreover, under sentence of death ; Ezekiel 18:4,; John 3:18,19; Romans 3:19; Galatians 3:10, and the purchase price is the blood of the Redeemer who dies in their stead ; Galatians 3:13; 2 Corinthians 5:21; Matthew 20:28,; Mark 10:45; 1 Timothy 2:6; 1 Peter 1:18. (2) exagorazo, "to buy out of the market." The redeemed are never again to be exposed to sale; (3) lutroo, "to loose," "to set free by paying a price" John 8:32; Galatians 4:4,5,31; 5:13; Romans 8:21. Redemption is by sacrifice and by power (See Scofield "Exodus 14:30") Christ paid the price, the Holy Spirit makes deliverance actual in experience Romans 8:2.

(See Scofield "Isaiah 59:20"). See Scofield "Romans 1:16".

grace Grace (in salvation), Romans 4:4-16; 3:24. (See Scofield "John 1:17"). propitiation

Lit. a propitiatory sacrifice, through faith by his blood; (Greek - ἱλαστήριον, "place of propitiation)." The word occurs, 1 John 2:2; 4:10 as the trans. of hilasmos, "that which propitiates," "a propitiatory sacrifice." Hilasterion is used by the Septuagint, and Hebrews 9:5 for "mercy-seat." The mercy-seat was sprinkled with atoning blood in the day of atonement Leviticus 16:14 in token that the righteous sentence of the law had been (typically) carried out, so that what must else have been a judgment-seat could righteously be a mercy-seat ; Hebrews 9:11-15; 4:14-16, a place of communion Exodus 25:21,22.

In fulfilment of the type, Christ is Himself the hilasmos, "that which propitiates," and the hilasterion, "the place of propitiation" --the mercy-seat sprinkled with His own blood-- the token that in our stead He so honoured the law by enduring its righteous sentence that God, who ever foresaw the cross, is vindicated in having "passed over" sins from Adam to Moses Romans 5:13 and the sins of believers under the old covenant (See Scofield "Exodus 29:33") and just in justifying sinners under the covenant. There is no thought in propitiation of placating a vengeful God, but of doing right by His holy law and so making it possible for Him righteously to show mercy.

remission passing over of sins done aforetime, i.e. since Adam. Cf. Hebrews 9:15. righteousness

"His righteousness" here is God's consistency with His own law and holiness in freely justifying a sinner who believes in Christ; that is, one in whose behalf Christ has met every demand of the law Romans 10:4. Justification

Justification, Summary: Justification and righteousness are inseparably united in Scripture by the fact that the same word (dikaios, "righteous"; dikaioo, "to justify") is used for both. The believing sinner is justified because Christ, having borne his sins on the cross, has been "made unto him righteousness" 1 Corinthians 1:30. Justification originates in grace ; Romans 3:24; Titus 3:4,5 is through the redemptive and propitiatory work of Christ, who has vindicated the law ; Romans 3:24,25; 5:9 is by faith, not works ; Romans 3:28-30; 4:5; 5:1; Galatians 2:16; 3:8,24 and may be defined as the judicial act of God whereby He justly declares righteous one who believes on Jesus Christ. It is the Judge Himself Romans 8:31-34 who thus declares. The justified believer has been in court, only to learn that nothing is laid to his charge. Romans 8:1,33,34. Do we then

The sinner establishes the law in its right use and honour by confessing his guilt, and acknowledging that by it he is justly condemned. Christ, on the sinner's behalf, establishes the law by enduring its penalty, death. Cf. Matthew 5:17,18.

Do we then

The sinner establishes the law in its right use and honour by confessing his guilt, and acknowledging that by it he is justly condemned. Christ, on the sinner's behalf, establishes the law by enduring its penalty, death. Cf. Matthew 5:17,18. works

Cf. James 2:24. These are two aspects of one truth. Paul speaks of that which justifies man before God, viz.: faith alone, wholly apart from works; James of the proof before men, that he who professes to have justifying faith really has it. Paul speaks of what God sees--faith; James of what men see--works, as the visible evidence of faith. Paul draws his illustration from Genesis 15:6 James from Genesis 22:1-19. James' key phrase is "ye see" James 2:24 for men cannot see faith except as manifested through works. God Jehovah. Genesis 15:6.

counted Or, reckoned, or imputed, i.e. put to the account of. See Philemon 1:18 same word:

righteousnesss See Romans 4:5,6,9,11,13,22. See Romans 3:21. (See Scofield "Romans 3:21"). counted

Or, reckoned, or imputed, i.e. put to the account of.

See Philemon 1:18, same word: imputed

Or, reckoned, i.e. put to the account of. See Philemon 1:18, same word: iniquites, sins

Sin. (See Scofield "Romans 3:23"). Lord Jehovah. Romans 4:7,8.

impute Or, reckoned, or imputed, i.e. put to the account of. See Philemon 1:18, same word: imputed

Or, reckoned, i.e. put to the account of. See Philemon 1:18; same word: transgression

Sin. (See Scofield "Romans 3:23"). imputed

Or, reckoned, i.e. put to the account of. See Philemon 1:18, same word: imputed

Or, reckoned, i.e. put to the account of. See Philemon 1:18; same word: imputed

Or, reckoned, i.e. put to the account of. See Philemon 1:18, same word: raised

Christ died under our sins 1 Peter 2:24; 2 Corinthians 5:21 that He was raised and exalted to God's right hand, "now to appear in the presence of God for us" Hebrews 9:24 is the token that our sins are gone, that His work for us has the divine approbation and that we, for whom He suffered, are completely justified.

raised

Christ died under our sins 1 Peter 2:24; 2 Corinthians 5:21 that He was raised and exalted to God's right hand, "now to appear in the presence of God for us" Hebrews 9:24 is the token that our sins are gone, that His work for us has the divine approbation and that we, for whom He suffered, are completely justified. righteous

See Ro 1: 1:19 (See Scofield "Romans 10:10"). Reconciliation

See Ro 5: 10,11 2 Corinthians 5:18-20; Colossians 1:21. The "wherefore" relates back to Romans 3:19-23 and may be regarded as a continuation of the discussion of the universality of sin, interrupted ; Romans 3:24-5:11; by the passage on justification and its results.

have sinned

The first sin wrought the moral ruin of the race. The demonstration is simple.

(1) Death is universal (Romans 4:12,14), all die: sinless infants, moral people, religious people, equally with the depraved. For a universal effect there must be a universal cause; that cause is a state of universal sin (Romans 5:12). (2) But this universal state must have had a cause. It did. The consequence of Adam's sin was that "the many were made sinners" (Romans 5:19)--"By the offence of one judgment came upon all men unto condemnation" (Romans 5:18). (3) Personal sins are not meant here. From Adam to Moses death reigned (Romans 5:14), although, there being no law, personal guilt was not imputed (Romans 5:13). Accordingly, from Genesis 4:7 to Exodus 29:14 the sin-offering is not once mentioned. Then, since physical death from Adam to Moses was not due to the sinful acts of those who die (Romans 5:13), it follows that it was due to a universal sinful state, or nature, and that state is declared to be out inheritance from Adam. (4) the moral state of fallen man is described in Scripture Genesis 6:5; 1 Kings 8:46; Psalms 14:1-3; 39:5; Jeremiah 17:9; Matthew 18:11; Mark 7:20,23; Romans 1:21; 2:1-29; 3:9-19 ; 7:24; 8:7; John 3:6; 1 Corinthians 2:14; 2 Corinthians 3:14; 4:4; Galatians 5:19-21; Ephesians 2:1-3,11,12; 4:18-22; Colossians 1:21; Hebrews 3:13; James 4:14; 1 Corinthians 15:22.

Adam to Moses

Broadly, the contrast is: Adam: sin, death; Christ: righteousness, life. Adam drew down into his ruin the old creation Romans 8:19-22 of which he was lord and head. Christ brings into moral unity with God, and into eternal life, the new creation of which he is Lord and Head. Ephesians 1:22,23. Even the animal and material creation, cursed for man's sake. Genesis 3:17 will be delivered by Christ. ; Isaiah 11:6-9; Romans 8:19-22. one many

the one the many died. offences

Sin. (See Scofield "Romans 3:23"). offence Sin. (See Scofield "Romans 3:23").

righteousness See Romans 5:17,18,21. (See Scofield "Romans 3:21"). offence

Sin. (See Scofield "Romans 3:23"). sinners

Sin. (See Scofield "Romans 3:23"). sin

"Sin" in Rom 6., 7. is the nature in distinction from "sins," which are manifestations of that nature. Cf. 1 John 1:8 with 1 John 1:10 where this distinction also appears.

grace Grace (in salvation). Ro 5: 2,15- 2111:5,6; 3:24 (See Scofield "John 1:17").

sin Sin. (See Scofield "Romans 3:23").

grace Grace (imparted). Romans 5:1,14,15; 12:3,6 6:1-15. (See Scofield "2 Peter 3:18"). sin

Sin. (See Scofield "Romans 3:23"). so many

all we who were baptized. old self

The expression occurs elsewhere, in Ephesians 4:22; Colossians 3:9 and always means the man of old, corrupt human nature, the inborn tendency to evil in all men. In Romans 6:6 it is the natural man himself; in ; Ephesians 4:22; Colossians 3:9 his ways. Positionally, in the reckoning of God, the old man is crucified, and the believer is exhorted to make this good in experience, reckoning it to be so by definitely "putting off" the old man and "putting on" the new ; Colossians 3:8-14; 4:24, (See Scofield "Ephesians 4:24") , note 3. sin Sin. (See Scofield "Romans 3:23").

once Lit. once for all. Hebrews 10:10-12,14. sin

Sin. (See Scofield "Romans 3:23"). unrighteousness

Righteousness. Romans 6:13,16-0, (See Scofield "Romans 10:10").

sin Sin. (See Scofield "Romans 3:23"). What then

The old relation to the law and sin, and the new relation to Christ and life are illustrated by the effect of death upon servitude Romans 6:16-23 and marriage Romans 7:1-6.

(1) The old servitude was nominally to the law, but, since the law had no delivering power, the real master continued to be sin in the nature. The end was death. The law could not give life, and "sin" (here personified as the old self) is in itself deathful. But death in another form, ie., crucifixion with Christ, has intervened to free the servant from his double bondage to sin (Romans 6:6,7), and to the law Romans 7:4,6 (2) This effect of death is further illustrated by widowhood. Death dissolves the marriage relation Romans 7:1-3. As natural death frees a wife from the law of her husband, so crucifixion with Christ sets the believer free from the law. (See Scofield "Galatians 3:24")

sin Sin.

(See Scofield "Romans 3:23"). sin Sin.

(See Scofield "Romans 3:23") sin

Sin. (See Scofield "Romans 3:23"). holiness

sanctification. (See Scofield "Revelation 22:11") sin Sin. (See Scofield "Romans 3:23").

holiness sanctification. (See Scofield "Revelation 22:11"). sin

Sin. (See Scofield "Romans 3:23").

sin

Sin. (See Scofield "Romans 3:23"). married joined.

Ephesians 5:31, same Greek word.

Bride (of Christ). 2 Corinthians 11:1-3; John 3:29; Revelation 19:6-8. newness

Cf. Romans 2:29; 2 Corinthians 3:6. "The letter" is a Paulinism for the law, as "spirit" in these passages is his word for the relationships and powers of new life in Christ Jesus. In 2 Cor. 3. a series is presented of contrast of law with "spirit," of the old covenant and the new. The contrast is not between two methods of interpretation, literal, and spiritual, but between two methods of divine dealing: one through the law, the other through the Holy Spirit. sin

Sin. (See Scofield "Romans 3:23"). sin

Sin. (See Scofield "Romans 5:21"). when the commandment

The passage (vs 7-25) is autobiographical. Paul's religious experience was in three strongly marked phases:

(1) He was a godly Jew under the law. That the passage does not refer to that period is clear from his own explicit statements elsewhere. At that time he held himself to be "blameless" as concerned the law Philippians 3:6. He had "lived in all good conscience" Acts 23:1. (2) With his conversion came new light upon the law itself. He now perceived it to be "spiritual" (Romans 7:14). He now saw that, so far from having kept it, he was condemned by it. He had supposed himself to be "alive," but now the commandment really "came" (Romans 7:9) and he "died." Just when the apostle passed through the experience of Romans 7:7-25 we are not told. Perhaps during the days of physical blindness at Damascus Acts 9:9, perhaps in Arabia Galatians 1:17.

It is the experience of a renewed man, under the law, and still ignorant of the delivering power of the Holy Spirit Romans 8:2.

(3) With the great revelations afterward embodied in Galatians and Romans, the apostle's experience entered it third phase. He now knew himself to be "dead to the law by the body of Christ," and, in the power of the indwelling Spirit, "free from the law of sin and death" Romans 8:2 while "the righteousness of the law" was wrought in him (not by him) while he walked after the Spirit Romans 8:4, Romans 7. is the record of past conflicts and defeats experience as a renewed man under law.

sin Sin. (See Scofield "Romans 5:21"). sin

Sin. (See Scofield "Romans 5:21"). sin/sinful

Sin. (See Scofield "Romans 5:21"). carnal

Cf. 1 Corinthians 3:1,4. "Carnal" = "fleshly" is Paul's word for the Adamic nature, and for the believer who "walks," i.e. lives, under the power of it. "Natural" is his characteristic word for the unrenewed man 1 Corinthians 2:14 as "spiritual" designates the renewed man who walks in the Spirit ; 1 Corinthians 3:1; Galatians 6:1.

sin Sin. (See Scofield "Romans 5:21"). I do I allow not

The apostle personifies the strife of the two natures in the believer, the old or Adamic nature, and the divine nature received through the new birth 1 Peter 1:23; 2 Peter 1:4; Galatians 2:20; Colossians 1:27. The "I" which is Saul of Tarsus, and the "I" which is Paul the apostle are at strife, and "Paul" is in defeat. In Chapter 8, this strife is effectually taken up on the believer's behalf by the Holy Spirit ; Romans 8:2; Galatians 5:16,17 and Paul is victorious.

Contra, Ephesians 6:12 where the conflict is not fleshly, but spiritual. sin

Sin. (See Scofield "Romans 5:21"). sin Sin. (See Scofield "Romans 5:21"). law

Six "laws" are to be distinguished in Romans: The law of Moses, which condemns Romans 3:19 "law" as a principle Romans 3:21 the law of faith, which excludes self-righteousness Romans 3:27 the law of sin in the members, which is victorious over the law of the mind Romans 7:21,23,25 the law of the mind, which consents to the law of Moses but cannot do it because of the law of sin in the members Romans 7:16,23 and the "law of the Spirit," having power to deliver the believer from the law of sin which is in his members, and his conscience from condemnation by the Mosaic law. Moreover the Spirit works in the yielded believer the very righteousness which Moses' law requires Romans 8:2,4. sin

Sin. (See Scofield "Romans 5:21"). from the body

Or, out of this body of death. Romans 8:11; 1 Corinthians 15:51,52; 1 Thessalonians 4:14-17. sin

Sin. (See Scofield "Romans 5:21").

who walk

The statement ends with "Christ Jesus"; the last ten words are interpolated. Spirit

Hitherto in Romans the Holy Spirit has been mentioned but once Romans 5:5 in this chapter He is mentioned nineteen times. Redemption is by blood and by power. (See Scofield "Exodus 14:30"). ; Romans 3:21-5:11; speaks of the redemptive price; Ro 8. of redemptive power.

sin Sin. (See Scofield "Romans 5:21"). sin

Sin. (See Scofield "Romans 5:21"). sin

Sin. (See Scofield "Romans 5:21"). mortify

make to die the doings of the body. children

(Greek - τέκνον, "one born," a child (and so in Romans 8:17,21); not, as in Romans 8:14, "sons" (gr. huios). See Galatians 4:1,7 where babyhood and sonhood are contrasted. Also "Adoption" ; Romans 8:15,23; Ephesians 1:5. adoption

Lit. placing as sons. See Adoption, Romans 8:15. angels

(See Scofield "Hebrews 1:4"). creature Or, created thing.

creature Or, created thing. For they are not all Israel

The distinction is between Israel after the flesh, the mere natural posterity of Abraham, and Israelites who, through faith, are also Abraham's spiritual children. Gentiles who believe are also of Abraham's spiritual seed; but here the apostle is not considering them, but only the two kinds of Israelites, the natural and the spiritual Israel. (Romans 4:1-3; Galatians 3:6,7; John 8:37-39.)

(See Scofield "Romans 11:1"). children

Also Romans 9:8. (Greek - τέκνον, child).

(See Scofield "Romans 8:16")children (Greek - τέκνον, sons).

(See Scofield "Ephesians 1:5")

God Hosea 1:10 saved

(See Scofield "Romans 1:16"). Lord

Adonai Jehovah. Isaiah 10:23. Lord of

LORD of hosts. Isaiah 1:9. righteousness

(See Scofield "Romans 10:10"). righteousness

Scofield "Romans 10:3".

saved

(See Scofield "Romans 1:16"). righteousness

The word "righteousness" here, and in the passages having marginal references to this, means legal, or self-righteousness; the futile effort of man to work out under law a character which God can approve.

(See Scofield "Revelation 19:8").

righteousness Cf. (See Scofield "Romans 3:21"). saved

(See Scofield "Romans 1:16"). righteousness

Righteousness here, and in the passages which refer to Romans 10:10, means that righteousness of God which is judicially reckoned to all who believe on the Lord Jesus Christ; believers are the righteous.

(See Scofield "Romans 3:21"). saved

(See Scofield "Romans 1:16"). world

oikoumene = inhabited earth.

(See Scofield "Luke 2:1").

cast

That Israel has not been forever set aside is the theme of this chapter.

(1) The salvation of Paul proves that there is still a remnant (Romans 11:1) (2) The doctrine of the remnant proves it (Romans 11:2-6). (3) The present national unbelief was foreseen (Romans 11:7-10). (4) Israel's unbelief is the Gentile opportunity (Romans 11:11-25). (5) Israel is judicially broken off from the good olive tree, Christ (Romans 11:17-22). (6) They are to be grafted in again (Romans 11:23,24). (7) The promised Deliverer will come out of Zion and the nation will be saved (Romans 11:25-29). That the Christian now inherits the distinctive Jewish promises is not taught in Scripture. The Christian is of the heavenly seed of Abraham ; Genesis 15:5,6; Galatians 3:29 and partakes of the spiritual blessings of the Abrahamic Covenant.

(See Scofield "Genesis 15:18") but Israel as a nation always has it own place, and is yet to have its greatest exaltation as the earthly people of God. See "Israel" Genesis 12:2; Romans 11:26 "Kingdom" ; Genesis 1:26-28; Zechariah 12:8.

For Another Point of View: See Topic 301242

Remnant

Remnant, Summary: In the history of Israel, a "remnant" may be discerned, a spiritual Israel within the national Israel. In Elijah's time 7,000 had not bowed the knee to Baal 1 Kings 19:18. In Isaiah's time it was the "very small remnant" for whose sake God still forbore to destroy the nation Isaiah 1:9. During the captivities the remnant appears in Jews like Ezekiel, Daniel, Shadrach, Meshach, and Abednego, Esther, and Mordecai. At the end of the 70 years of Babylonian captivity it was the remnant which returned under Ezra and Nehemiah. At the advent of our Lord, John the Baptist, Simeon, Anna, and "them that looked for redemption in Jerusalem" Luke 2:38 were the remnant. During the church-age the remnant is composed of believing Jews Romans 11:4,5. But the chief interest in the remnant is prophetic. During the great tribulation a remnant out of all Israel will turn to Jesus as Messiah, and will become His witnesses after the removal of the church Revelation 7:3-8. Some of these will undergo martyrdom Revelation 6:9-11 some will be spared to enter the millennial kingdom Zechariah 12:6-13:9. Many of the Psalms express, prophetically, the joys and sorrows of the tribulation remnant.

remnant Remnant. See, Isaiah 1:9.

grace Grace (in salvation). vs. 2 Corinthians 8:9; Romans 3:24 See note, (See Scofield "John 1:17"). God

Jehovah. Isaiah 29:10. world

kosmos = mankind. (See Scofield "Matthew 4:8") save

(See Scofield "Romans 1:16"). world kosmos = mankind.

(See Scofield "Matthew 4:8"). abide

See, Jeremiah 3:21-25; 50:4,5; 2 Corinthians 3:16. fullness

The "fullness of the Gentiles" is the completion of the purpose of God in this age, viz. the outcalling from among the Gentiles of a people for Christ's name, "the church which is His body" Ephesians 1:22,23 Cf ; Acts 15:14; Ephesians 4:11-13; 1 Corinthians 12:12,13. It must be distinguished from "the times of the Gentiles" Luke 21:24.

mystery See note,

(See Scofield "Matthew 13:11"). Jacob

Summary: Israel, so named from the grandson of Abraham, was chosen for a fourfold mission:

(1) To witness to the unity of God in the midst of universal idolatry Deuteronomy 6:4; Isaiah 43:10,12, (2) to illustrate to the nations the blessedness of serving the true God Deuteronomy 33:26-29; 1 Chronicles 17:20,21; Psalms 144:15. (3) to receive, preserve, and transmit the Scripture Deuteronomy 4:5-8; Romans 3:1,2. (4) to produce, as to His humanity, the Messiah Genesis 3:15; 12:3; 22:18; 28:10-14; 49:10; 2 Samuel 7:12-16; Isaiah 7:14; 9:6; Matthew 1:1; Romans 1:3. According to the prophets, Israel, regathered from all nations, restored to her own land and converted, is yet to have her greatest earthly exaltation and glory. See "Kingdom (O.T.)" ; Genesis 1:26; Zechariah 12:8.

(See Scofield "Zechariah 12:8") N.T. Luke 1:31-33; 1 Corinthians 15:24.

"Davidic Covenant" (See Scofield "2 Samuel 7:16").

For Another Point of View: See Topic 301242

sins

Sin. (See Scofield "Romans 3:23")

mercies i.e. The "mercies" described in Romans 3:22; 8:39.

service (Greek - τέκνον, trans). "divine service," Hebrews 9:1. grace

Grace (imparted). Romans 12:3,6; 15:15; Romans 6:1; 2 Peter 3:18. dissimulation

hypocrisy.

damnation

Condemnation, i.e. in the sense of judgment by the magistrate. Owe

See Leviticus 19:13; Proverbs 22:7. nearer

"Nearer" in the sense of the full result of salvation in glory. (See Scofield "Romans 1:16"). Also, 1 John 3:2.

to doubtful

for decisions of doubts, i.e. doubts about meats, etc. The church has no authority to decide questions of personal liberty in things not expressly forbidden in Scripture. Romans 14:2-6. kingdom See, Galatians 4:9-11; Colossians 2:20-23. (See Scofield "Matthew 6:33").

righteousness(See Scofield "Romans 10:10"). damned condemned, i.e. as in Romans 14:22.

sin Sin. (See Scofield "Romans 3:23").

Lord

Jehovah. Psalms 117:1. grace Grace (imparted). 1 Corinthians 1:4; Romans 6:1; 2 Peter 3:18. joy

See, 2 John 1:4; 3 John 1:4; Philemon 1:20

mystery

(See Scofield "Matthew 13:11"). The "mystery" here is the Church; Ephesians 3:1-9. obedience

See margin ref., (See Scofield "Romans 1:5"). Faith as a system, in contrast with law as a system.

Book Introduction - 1 Corinthians

Read first chapter of 1 Corinthians

WRITER: The Apostle Paul. His relation to the church at Corinth is set forth in Acts 18:1-18 and in the Epistles to the Corinthians.

DATE: First Corinthians was written in A.D. 59, at the close of Paul's three year's residence in Ephesus. Acts 20:31; 1 Corinthians 16:5-8.

THEME: The subjects treated are various, but may all be classified under the general theme, Christian conduct. Even the tremendous revelation of the truth concerning resurrection is made to bear upon that theme 1 Corinthians 15:58. The occasion of the Epistle was a letter on inquiry from Corinth concerning marriage, and the use of meats offered to idols ; 1 Corinthians 7:1; 8:1-13 but the apostle was much more exercised by reports of the deepening divisions and increasing contentions in the church, and of a case of incest which had not been judged ; 1 Corinthians 1:10-12; 5:1.

The factions were not due to heresies, but to the carnality of the restless Corinthians, and to their Greek admiration of "wisdom" and eloquence. The abomination of human leadership in the things of God is here rebuked. Minor disorders were due to vanity, yielding to a childish delight in tongue and the sign gifts, rather than to sober instruction (1 Corinthians 14:1-28). Paul defends his apostleship because it involved the authority of the doctrine revealed through him.

A rigid analysis of First Corinthians is not possible, The Epistle is not a treatise, but came from the Spirit through the apostle's grief, solicitude, and holy indignation. The following analysis may, however, be helpful.

Introduction: The believer's standing in grace, 1:1-9 The contrast of their present factious state, 1:10-4:21. Immorality rebuked; discipline enjoined, 5:1-6,8. The sanctity of the body, and Christian marriage, 6:9-7,40. Meats, and the limitations of Christian liberty, 8:1-11:1. Christian order and the Lord's Supper, 11:2-34 Spiritual gifts in relation to the body, the church, and Christian ministry, 12:1-14,40. The resurrection of the dead, 15:1-58 Special directions and greetings, 16:1-24.

them

1 Corinthians 1:2-9, in contrast with 1Co 10-13, illustrate a distinction constantly made in the Epistles between the believer's position in Christ Jesus, in the family of God, and his walk, or actual state. Christian position in grace is the result of the work of Christ, and is fully entered the moment that Christ is received by faith ; John 1:12,13; Romans 8:1,15-17; 1 Corinthians 1:2,30; 12:12,13; Galatians 3:26; Ephesians 1:3-14; 2:4-9; 1 Peter 2:9; Revelation 1:6; 5:9,10. The weakest, most ignorant, and fallible believer has precisely the same relationships in grace as the most illustrious saint. All the after work of God in his behalf, the application of the word to walk and conscience ; John 17:17; Ephesians 5:26 the divine chastenings ; 1 Corinthians 11:32; Hebrews 12:10, the ministry of the Spirit Ephesians 4:11,12 the difficulties and trials of the path 1 Peter 4:12,13 and the final transformation at the appearing of Christ 1 John 3:2 have for their object to make the believer's character conform to his exalted position in Christ. He grows in grace, not into grace. for the grace

Grace (imparted). 1 Corinthians 3:10; Romans 6:1; 2 Peter 3:18. coming

Three words are used in connection with the return of the Lord:

(1) Parousia, "personal presence," also used by Paul of the "coming" of Stephanas 1 Corinthians 16:17 of Titus 2 Corinthians 7:6,7 and of his own "coming" to Philippi Philippians 1:26. The word means simply personal presence, and is used of the return of the Lord as that event relates to the blessing of the saints ; 1 Corinthians 15:23; 1 Thessalonians 4:14,17 and to the destruction of the man of sin 2 Thessalonians 2:8. (2) Apokalupsis, "unveiling," "revelation." The use of this word emphasizes the visibility of the Lord's return. It is used of the Lord 2 Thessalonians 1:7; 1 Peter 1:7,13; 4:13 of the sons of God in connection with the Lord's return Romans 8:19 and of the man of sin 2 Thessalonians 2:3,6,8 and always implies visibility. (3) Epiphaneia, "appearing," trans. "brightness" 2 Thessalonians 2:8 A.V.; "manifestation," R.V.), and means simply an appearing. It is used of both advents. ; 2 Timothy 1:10; 2 Thessalonians 2:8; 1 Timothy 6:14; 2 Timothy 4:1,8; Titus 2:13.

coming (Greek - revelation, unveiling). day of our Lord Jesus

The expression "day of Christ," occurs in the following passages: 1 Corinthians 1:8; 5:5; 2 Corinthians 1:14; Philippians 1:6,10; 2:16. A.V. has "day of Christ," 2 Thessalonians 2:2 incorrectly, for "day of the Lord" ; Isaiah 2:12; Revelation 19:11-21 The "day of Christ" relates wholly to the reward and blessing of saints at his coming, as "day of the Lord" is connected with judgment. divisions

(Greek - σχίσμα, a cleft, or rent). saved

(See Scofield "Romans 1:16") this world

age. kosmos = world-system. 1 Corinthians 2:12; John 7:7, (See Scofield "Revelation 13:8"). world

kosmos = mankind. (See Scofield "Matthew 4:8"). wisdom from God, or, wisdom from God, even righteousness and sanctification, and redemption.

righteousness(See Scofield "Romans 3:21").

redemption(See Scofield "Romans 3:24"). Lord

Jehovah. Jeremiah 9:24

Lord

Jehovah. Jeremiah 9:24 perfect

i.e. full grown. (See Scofield "Matthew 5:48"). mystery (See Scofield "Matthew 13:11").

ordained Predestination, trans. predestinated, Romans 8:29,30; Ephesians 1:5,11; Acts 4:28.

world foreordained before the ages. Cf. See margin ref., Romans 16:25, (See Scofield "Romans 16:25"). world

kosmos = world-system. 1 Corinthians 7:31,33; John 7:7. (See Scofield "Revelation 13:8"). words

(1) The writers of Scripture invariably affirm, where the subject is mentioned by them at all, that the words of their writings are divinely taught. This, of necessity, refers to the original documents, not to translations and versions; but the labours of competent scholars have brought our English versions to a degree of perfection so remarkable that we may confidently rest upon them as authoritative. (2) 1 Corinthians 2:9-14 gives the process by which a truth passes from the mind of God to the minds of His people. (a) The unseen things of God are undiscoverable by the natural man (1 Corinthians 2:9). (b) These unseen things God has revealed to chosen men (1 Corinthians 2:10-12). (c) The revealed things are communicated in Spirit-taught words (1 Corinthians 2:13). This implies neither mechanical dictation nor the effacement of the writer's personality, but only that the Spirit infallibly guides in the choice of words from the writer's own vocabulary (1 Corinthians 2:13). (d) These Spirit-taught words, in which the revelation has been expressed, are discerned, as to their true spiritual content, only by the spiritual among believers ; 1 Corinthians 2:15,16; (See Scofield "Revelation 22:19").

natural man

Paul divides men into three classes: psuchikos, "of the senses" James 3:15; Jude 1:19 or "natural," i.e. the Adamic man, unrenewed through the new birth John 3:3,5 pneumatikos, "spiritual," i.e. the renewed man as Spirit-filled and walking in the Spirit in full communion with God Ephesians 5:18-20 and sarkikos, "carnal," "fleshly," i.e. the renewed man who, walking "after the flesh," remains a babe in Christ 1 Corinthians 3:1-4. The natural man may be learned, gentle, eloquent, fascinating, but the spiritual content of Scripture is absolutely hidden from him; and the fleshly, or carnal, Christian is able to comprehend only its simplest truths, "milk" 1 Corinthians 3:2.

carnel

(See Scofield "Romans 7:14"). carnel i.e. fleshy. 1 Corinthians 1:12,17; John 1:13; Jude 1:23. one

Paul refutes the notion that he and Cephas and Apollos are at variance, mere theologians and rival founders of sects: they are "one." 1 Corinthians 3:22; 16:12.

reward 1 Corinthians 9:17; Daniel 12:3; 1 Corinthians 3:14 grace

Grace (imparted). 1 Corinthians 15:10; Romans 6:1; 2 Peter 3:18 reward

God, in the N.T. Scriptures, offers to the lost, salvation, and, for the faithful service of the saved, rewards. The passages are easily distinguished by remembering that salvation is invariably spoken of as a free gift (e.g.) John 4:10; Romans 6:23; Ephesians 2:8,9 while rewards are earned by works ; Matthew 10:42; Luke 19:17; 1 Corinthians 9:24,25; 2 Timothy 4:7,8; Revelation 2:10; 22:12.

A further distinction is that salvation is a present possession Luke 7:50; John 3:36; 5:24; 6:47, while rewards are a future attainment, to be given at the coming of the Lord ; Matthew 16:27; 2 Timothy 4:8; Revelation 22:12.

reward 1 Corinthians 9:17; Daniel 12:3; 1 Corinthians 3:14 saved

(See Scofield "Romans 1:16")The Lord Jehovah. Psalms 94:11 world

kosmos = earth. Romans 8:19-21.

Now ye are full

Already are ye filled; already are ye become rich. Contra. 1 Corinthians 4:9-12; 1 Peter 1:4. world

kosmos = mankind. (See Scofield "Matthew 4:8"). world

kosmos = mankind. (See Scofield "Matthew 4:8"). sons

(Greek - τέκνον, child, "born one)." son Gr.

teknon, child, "born one."

And ye are puffed up

What contempt this pours upon the divisions among the Corinthians: "Apollonians," and "Paulinians," and "Cephasites," all alike indifferent to this instance of gross sin! destruction

(Greek - ὄλεθρο, used elsewhere, 1 Thessalonians 5:3; 2 Thessalonians 1:9; 1 Timothy 6:9. never means annihilation.

saved(See Scofield "Romans 1:16").

Jesus Some ancient authorities omit "Jesus." world

kosmos = mankind. (See Scofield "Matthew 4:8").

world

kosmos = mankind. (See Scofield "Matthew 4:8"). angels

(See Scofield "Hebrews 1:4"). are washed were, and so throughout the verse.

justified Justification. Galatians 2:16; Luke 18:14; Romans 3:28. shall I

Paul does not invoke the authority of the seventh commandment, but appeals to the believer's sacredness as a member of Christ. and in your

Some authorities end verse with "body."

and in your

Some authorities end verse with "body." speak

So far from disclaiming inspiration, the apostle associates his teaching with the Lord's. Cases had arisen (e.g.) 1 Corinthians 7:12-16 as the Gospel overflowed Jewish limitations, not comprehended in the words of Jesus ; Matthew 5:31,32; 19:5-9 which were an instruction, primarily, to Israel. These new conditions demanded authoritative settlement, and only the inspired words of an apostle could give that. 1 Corinthians 7:40. children

(Greek - ὄλεθρος, born ones). save

(See Scofield "Romans 1:16"). sinned

Sin. (See Scofield "Romans 3:23"). world

kosmos = world-system. 2 Corinthians 7:10; John 7:7. (See Scofield "Revelation 13:8"). world

kosmos = world-system. 2 Corinthians 7:10; John 7:7. (See Scofield "Revelation 13:8"). world

kosmos = mankind. (See Scofield "Matthew 4:8"). sinneth

Sin. (See Scofield "Romans 3:23").

sin

Sin. (See Scofield "Romans 3:23").

sister

a wife who is a sister. carnel

i.e. things for the body. without

The expression is peculiar and might be literally rendered, " not lawless toward God, but inlawed to Christ." See "Law (of Christ)," Galatians 6:2; 2 John 1:5. It is another way of saying, "not under the law, but under the rule of grace." Romans 6:14. save

(See Scofield "Romans 1:16"). race

race-course. castaway

(Greek - Ἀδμίν, "disapproved)." Dokimos, without the private a, is translated "approved" in Romans 14:18; 16:10; 1 Corinthians 11:19; 2 Corinthians 10:18; 2 Timothy 2:15; James 1:12, by the word "tried." The prefix simply changes the word to a negative, i.e. not approved, or, disapproved. The apostle is writing of service, not of salvation. He is not expressing fear that he may fail of salvation but of his crown. See "Rewards" ; Daniel 12:3; 1 Corinthians 3:14.

castaway

(Greek - Ἀδμίν, "disapproved)." Dokimos, without the private a, is translated "approved" in Romans 14:18; 16:10; 1 Corinthians 11:19; 2 Corinthians 10:18; 2 Timothy 2:15; James 1:12, by the word "tried." The prefix simply changes the word to a negative, i.e. not approved, or, disapproved. The apostle is writing of service, not of salvation. He is not expressing fear that he may fail of salvation but of his crown. See "Rewards" ; Daniel 12:3; 1 Corinthians 3:14. fell in one day

Cf. Numbers 25:9. A discrepancy has been imagined. 1 Corinthians 10:8. gives the number of deaths in "one day"; Numbers 25:9, the total number of deaths "in the plague." Some discrepant statements concerning numbers are, however, found in the existing manuscripts of the Hebrew Scriptures. These are most naturally ascribed to the fact that the Hebrews used letters in the place of numerals. The letters for Koph to Tau express hundreds up to four hundred. Five certain Hebrew letters, written in a different form, carry hundreds up to nine hundred, while thousands are expressed by two dots over the proper unit letter: e.g. the letter Teth, used alone, stands for 9; with two dots it stands for nine thousand. Error in transcription of Hebrew numbers thus becomes easy, preservation of numerical accuracy difficult. devils (Greek - Ἀδμίν; 1 Corinthians 10:21, (See Scofield "Matthew 7:22").

fellowship 1 Corinthians 10:16. trans. communion. saved

(See Scofield "Romans 1:16").

saved

(See Scofield "Romans 1:16"). ordinances

things delivered; often trans. traditions. woman

Cf. Genesis 3:16. The woman's veil, or head-covering, is a symbol of this subordination. power authority, i.e. the sign of the husband's authority.

angels i.e. of the presence of the angels. unworthily

i.e. in an unworthy manner; cf. vs. 1 Corinthians 11:20-22. damnation

judgment, in the sense of 1 Corinthians 11:32. judge

Self-judgment is not so much the believer's moral condemnation of his own ways or habits, or of himself, for allowing such ways. Self-judgment avoids chastisement. If neglected, the Lord judges, and the result is chastisement, but never condemnation 1 Corinthians 11:32; 2 Samuel 7:14,15; 12:13,14; 1 Corinthians 5:5; 1 Timothy 1:20; Hebrews 12:7.

See other judgments:

(See Scofield "John 12:31"). See Scofield "2 Corinthians 5:10". See Scofield "Matthew 25:32". See Scofield "Ezekiel 20:37". See Scofield "Jude 1:6". See Scofield "Revelation 20:12". world

kosmos = mankind. (See Scofield "Matthew 4:8").

spiritual gifts

The word pneumatika, lit. "spirituals," i.e. matters of or from the Holy Spirit, gives the key to Chapters 12., 13., 14. Chapter 12. concerns the Spirit in relation to the body of Christ. This relation is twofold:

(1) The baptism with the Spirit forms the body by uniting believers to Christ the risen and glorified Head, and to each other (1 Corinthians 12:12,13). The symbol of the body thus formed is the natural, human body (1 Corinthians 12:12), and all the analogies are freely used (1 Corinthians 12:14-26). (2) To each believer is given a spiritual enablement and capacity for specific service. No believer is destitute of such gift (1 Corinthians 12:7,11,27), but in their distribution the Spirit acts in free sovereignty (1 Corinthians 12:11). There is no room for self-choosing, and Christian service is simply the ministry of such gift as the individual may have received (cf) Romans 12:4-8. The gifts are diverse (1 Corinthians 12:6,8-10,28-30), but all are equally honourable because bestowed by the same Spirit, administered under the same Lord, and energized by the same God.

gifts

Cf. Ephesians 4:8,11,12. The Spirit gives gifts for service to men, Christ gives the gifted men to the churches. prophecy

The N.T. prophet is not ordinarily a foreteller, but rather a forth-teller, one whose gift enabled him to speak "to edification, and exhortation, and comfort" 1 Corinthians 14:3. more excellent

Chapter 13. continues the pneumatika begun in Chapter 12. Gifts are good, but only if ministered in love. 1 Corinthians 13:1,2. Benevolence is good, but not apart from love.

1 Corinthians 13:3 Love is described.

1 Corinthians 13:4-7 Love is better than our present incomplete knowledge, 1 Corinthians 13:8-12 and greater than even faith and hope 1 Corinthians 13:13.

angels See note, (See Scofield "Hebrews 1:4").

charity i.e. love; and so in 1 Corinthians 13:2-4,8,13. charity

i.e. love; and so in 1 Corinthians 13:2-4,8,13. charity

i.e. love; and so in 1 Corinthians 13:2-4,8,13. charity

i.e. love; and so in 1 Corinthians 13:2-4,8,13.

rather

The subject is still the pneumatika. Chapter 12, described the gifts and the Body; Chapter 13. the love which alone gives ministry of gift any value; Chapter 14. regulates the ministry of gift in the primitive, apostolic assembly of saints.

(1) The important gift is that of prophecy (1 Corinthians 1:1)). The N.T. prophet was not merely a preacher, but an inspired preacher, through whom, until the N.T. was written, new revelations suited to the new dispensation were given 1 Corinthians 14:29,30. (2) Tongues and the sign gifts are to cease, and meantime must be used with restraint, and only if an interpreter be present 1 Corinthians 14:1-19,27-28. (3) In the primitive church there was liberty for the ministry of all the gifts which might be present, but for prophecy more especially 1 Corinthians 14:23-26,31,39. (4) In such meetings, when "the whole church" came together "in one place," women were required to keep silence 1 Corinthians 14:34,35; 11:3-16; 1 Timothy 2:11-14. (5) These injunctions are declared to be "the commandments of the Lord" 1 Corinthians 14:36,37.

an unknown

Or, a tongue; and so in 1Co 14: 4,13,14,19,27. be not children (Greek - Ἀδμίν, youths).

be ye children babies. obedience

Cf. Genesis 3:16.

saved

(See Scofield "Romans 1:16"). sins

Sin. (See Scofield "Romans 3:23"). then

(See Scofield "Mark 16:14"). born out of due time

(Greek - ἀγαπητός, "before the due time)." Paul thinks of himself here as an Israelite whose time to be born again had not come, nationally (cf) Matthew 23:39 so that his conversion by the appearing of the Lord in glory Acts 9:3-6 was an illustration, or instance before the time, of the future national conversion of Israel. See ; Ezekiel 20:34-38; Hosea 2:14-17; Zechariah 12:10-13:6; Romans 11:25-27. sins

Sin. (See Scofield "Romans 3:23"). Adam

Adam was a contrasting type of Christ, 1 Corinthians 15:45-47; Romans 5:14-19.

(1) "The first man Adam was made a living soul" Genesis 2:7, i.e. he derived life from another, that is, God. "The last Adam was a life-giving spirit." So far from deriving life, He was Himself the fountain of life, and He gave that life to others ; John 1:4; 5:21; 10:10; 12:24; 1 John 5:12. (2) In origin the first man was of the earth, earthy; the Second Man is the Lord from heaven. (3) Each is the head of a creation, and these also are in contrast: in Adam all die; in Christ all will be made alive; the Adamic creation is "flesh"; the new creation, "spirit." John 3:6.

kingdom

Kingdom (N.T.), Summary: See "Kingdom (O.T.)" Genesis 1:26-28. (See Scofield "Zechariah 12:8"). Kingdom truth is developed in the N.T. in the following order:

(1) The promise of the kingdom to David and his seed, and described in the prophets 2 Samuel 7:8-17,; Zechariah 12:8 enters the N.T. absolutely unchanged. Luke 1:31-33. The King was born in Bethlehem ; Matthew 2:1; Micah 5:2 of a virgin. ; Matthew 1:18-25; Isaiah 7:14. (2) The kingdom announced as "at hand" (See Scofield "Matthew 4:17") , by John the Baptist, by the King, and by the Twelve, was rejected by the Jews, first morally, See Scofield "Matthew 11:20", and afterward officially Matthew 21:42,43 and the King, crowned with thorns, was crucified. (3) In anticipation of His official rejection and crucifixion, the King revealed the "mysteries" of the kingdom of heaven, (See Scofield "Matthew 13:11") to be fulfilled in the interval between His rejection and His return in glory Matthew 13:1-50. (4) Afterward He announced His purpose to "build" His church Matthew 16:18 another "mystery" revealed through Paul which is being fulfilled contemporaneously with the mysteries of the kingdom. The "mysteries of the kingdom of heaven" and the "mystery" of the church Ephesians 3:9-11 occupy, historically, the same period, i.e, this present age. (5) The mysteries of the kingdom will be brought to an end by "the harvest" Matthew 13:39-43,49-50 at the return of the King in glory, the church having previously been caught up to meet Him in the air 1 Thessalonians 4:14-17. (6) Upon His return the King will restore the Davidic monarchy in His own person, re- gather dispersed Israel, establish His power over all the earth, and reign one thousand years Matthew 24:27-30; Luke 1:31-33; Acts 15:14-17; Revelation 20:1-10. (7) The kingdom of heaven (See Scofield "Matthew 3:2") thus established under David's divine Son, has for its object the restoration of the divine authority in the earth, which may be regarded as a revolted province of the great kingdom of God See Scofield "Matthew 6:33". When this is done (1 Corinthians 14:24,25) the Son will deliver up the kingdom (of heaven), Matthew 3:2 to "God, even the Father," that "God" (i.e. the triune God, Father, Son, and Holy Spirit) "may be all in all" (1 Corinthians 14:28). The eternal throne is that "of God, and of the Lamb" Revelation 22:1. The kingdom-age constitutes the seventh Dispensation, See Scofield "Ephesians 1:10".

Then cometh Then, finally, when he delivers up the kingdom to God, even the Father; when he has done away with every rule, and every authority and power (for he must reign till he has put all enemies under his feet), the last enemy, death, is destroyed. dead

i.e. who, through the introductory rite of baptism, are taking the places in the ranks left vacant by Christians who have died. sin

Sin. (See Scofield "Romans 3:23"). was made

Omit italicized words "was made." mystery

(See Scofield "Matthew 13:11"). raised

Resurrection, Summary:

(1) The resurrection of the dead was believed by the patriarchs Genesis 22:5; Hebrews 11:19; Job 19:25-27 and revealed through the prophets ; Isaiah 26:19; Daniel 12:2,13; Hosea 13:14 and miracles of the dead restored to life are recorded in the O.T. ; 2 Kings 4:32-35; 13:21. (2) Jesus Christ restored life to the dead Matthew 9:25; Luke 7:12-15; John 11:43,44 and predicted His own resurrection ; John 10:18; Luke 24:1-8. (3) A resurrection of bodies followed the resurrection of Christ Matthew 27:52,53 and the apostles raised the dead ; Acts 9:36-41; 20:9,10. (4) Two resurrections are yet future, which are inclusive of "all that are in the graves" John 5:28. These are distinguished as "of life" ; 1 Corinthians 15:22,23; 1 Thessalonians 4:14-17; Revelation 20:4 and "of judgment" ; John 5:28,29; Revelation 20:11-13. They are separated by a period of one thousand years Revelation 20:5. The "first resurrection," that "unto life," will occur at the second coming of Christ 1 Corinthians 15:23 the saints of the O.T. and church ages meeting Him in the air 1 Thessalonians 4:16,17 while the martyrs of the tribulation, who also have part in the resurrection Revelation 20:4 are raised at the end of the great tribulation. (5) The mortal body will be related to the resurrection body as grain sown is related to the harvest 1 Corinthians 15:37,38 that body will be incorruptible, glorious, powerful, and spiritual 1 Corinthians 15:42-44,49. (6) The bodies of living believers will, at the same time, be instantaneously changed 1 Corinthians 15:50-53; Philippians 3:20,21. This "change" of the living, and resurrection of the dead in Christ, is called the "redemption of the body" ; Romans 8:23; Ephesians 1:13,14. (7) After the thousand years the "resurrection unto judgment" John 5:29 occurs. The resurrection-body of the wicked dead is not described. They are judged according to their works, and cast into the lake of fire. Revelation 20:7-15.

sin

(See Scofield "Romans 3:23").

as God

1 Corinthians 16:1,2, (See Scofield "2 Corinthians 8:1"). coming of

(Greek - παρουσία, personal presence). Anathema Maranatha

Accursed; our Lord cometh. Christ is God's final test.

Book Introduction - 2 Corinthians

Read first chapter of 2 Corinthians

WRITER: The Apostle Paul

DATE: A.D. 60; probably from Philippi, after the events of Acts 19:23-20:1-3.

THEME: The Epistle discloses the touching state of the great apostle at this time. It was one of physical weakness, weariness, and pain. But his spiritual burdens were greater. These were two kinds--solicitude for the maintenance of the churches in grace as against the law-teachers, and anguish of heart over the distrust felt toward him by Jews and Jewish Christians. The chilling doctrines of the legalizers were accompanied by detraction, and by denial of his apostleship.

It is evident that the really dangerous sect in Corinth was that which said, "and I of Christ" (1 Corinthians 1:12). They rejected the new revelation through Paul of the doctrines of grace; grounding themselves, probably, on the kingdom teachings of our Lord as "a minister of circumcision" (Romans 15:8); seemingly oblivious that a new dispensation had been introduced by Christ's death. This made necessary a defence of the origin and extent of Paul's apostolic authority.

The Epistle is in three parts:

Paul's principles of action, 1:1-7-16. The collection for the poor saints at Jerusalem, 8:1-9:15. Paul's defence of his apostolic authority, 10:1-13:14.

comforteth

encourages; and so also where "comfort," etc., occurs in following verses. salvation

(See Scofield "Romans 1:16"). grace

Grace (imparted). vs. 2 Corinthians 4:15; Romans 6:1; 2 Peter 3:18. day of

(See Scofield "1 Corinthians 1:8").

saved

(See Scofield "Romans 1:16").

tables of

i.e. the ten commandments. for the letter killeth

(See Scofield "Romans 7:6"). righteousness

(See Scofield "Romans 3:21"). vail

Omit the word italicized "vail". Lord Jehovah.

Exodus 34:34.

changed into transformed. The same Greek word is rendered "transfigured" in Matthew 17:2; Mark 9:2.

Lord Jehovah.

Exodus 34:34.

changed into transformed. The same Greek word is rendered "transfigured" in Matthew 17:2; Mark 9:2. dying

Lit. putting to death, i.e. crucifixion. 11 1 Corinthians 15:31. abundant grace

Grace (imparted). 2 Corinthians 6:1-3; Romans 6:1; 2 Peter 3:18.

labour

(Greek - ἀβαρής). For we must all appear

The judgment of the believer's works, not sins, is in question here. These have been atoned for, and are "remembered no more forever" Hebrews 10:17 but every work must come into judgment, ; Matthew 12:36; Romans 14:10; Galatians 6:7; Ephesians 6:8; Colossians 3:24,25. The result is "reward" or "loss" (of the reward), "but he himself shall be saved" 1 Corinthians 3:11-15.

This judgment occurs at the return of Christ Matthew 16:27; Luke 14:14; 1 Corinthians 4:5; 2 Timothy 4:8; Revelation 22:12.

See other judgments:

(See Scofield "John 12:31") See Scofield "1 Corinthians 11:31" See Scofield "Matthew 25:32" See Scofield "Ezekiel 20:37" See Scofield "Jude 1:6" See Scofield "Revelation 20:12" world kosmos = mankind. (See Scofield "Matthew 4:8").

tresspasses Sin. (See Scofield "Romans 3:23"). sin Sin. (See Scofield "Romans 3:23").

righteous Sin. (See Scofield "Romans 5:21").

sin Sin. (See Scofield "Romans 3:23").

righteous Sin. (See Scofield "Romans 5:21"). salvation

(See Scofield "Romans 1:16"). righteousness

(See Scofield "1 John 3:7"). righteousness(See Scofield "Romans 10:10").

unrighteousness Sin. (See Scofield "Romans 3:23"). temple

(Greek - ναός," the sanctuary itself). come out from among them

Separation, Summary:

(1) Separation in Scripture is twofold: "from" whatever is contrary to the mind of God; and "unto" God Himself. The underlying principle is that in a moral universe it is impossible for God to fully bless and use His children who are in compromise or complicity with evil. The unequal yoke is anything which unites a child of God and an unbeliever in a common purpose Deuteronomy 22:10. (2) Separation from evil implies (a) separation in desire, motive, and act, from the world, in the ethically bad sense of this present world-system. (See Scofield "Revelation 13:8") and (b) separation from believers, especially false teachers, who are "vessels unto dishonour" 2 Timothy 2:20,21; 2 John 1:9-11. (3) Separation is not from contact with evil in the world or the church, but from complicity with and conformity to John 17:15; 2 Corinthians 6:14-18; Galatians 6:1. (4) The reward of separation is the full manifestation of the divine fatherhood 2 Corinthians 6:17,18 unhindered communion and worship Hebrews 13:13-15 and fruitful service 2 Timothy 2:21 as world-conformity involves the loss of these, though not of salvation. Here, as in all else, Christ is the model. He was "holy, harmless, undefiled, and separate from sinners" Hebrews 7:26 and yet in such contact with them for their salvation that the Pharisees, who illustrate the mechanical and ascetic conception of separation (See Scofield "Matthew 3:7") , judged Him as having lost His Nazarite character. Luke 7:39 Cf ; 1 Corinthians 9:19-23; 10:27.

perfecting

(See Scofield "Matthew 5:48"). comforteth

encourageth; so in 2 Corinthians 7:7. salvation (See Scofield "Romans 1:16")

world kosmos = world-system. Galatians 6:14; John 7:7. (See Scofield "Revelation 13:8").

Moreover

In 2Cor. 8., 9., the apostle sums up the Christian doctrine of giving. It may be thus summarized:

(1) It is a "grace," i.e. a disposition created by the Spirit 2 Corinthians 8:7 (2) In contrast with the law, which imposed giving as a divine requirement, Christian giving is voluntary, and a test of sincerity and love 2 Corinthians 8:8-12; 9:1,2,5,7 (3) The privilege is universal, belonging, according to ability, to rich and poor 2 Corinthians 8:1-3,12-15; 1 Corinthians 16:1,2. (4) Giving is to be proportioned to income 2 Corinthians 8:12-14; 1 Corinthians 16:2. The O.T. proportion was the tithe, a proportion which antedates the law Genesis 14:20. (5) The rewards of Christian giving are (a) joy 2 Corinthians 8:2 (b) increased ability to give in proportion to that which has been already given 2 Corinthians 9:7-11 (c) increased thankfulness to God 2 Corinthians 9:12 (d) God and the Gospel glorified 2 Corinthians 9:13,14.

willing

See 2 Corinthians 8:10-12, (See Scofield "2 Corinthians 8:1").

cheerful

(Greek - ναός). righteousness

2 Corinthians 9:9,10. (See Scofield "1 John 3:7").

rude

a simple person in speech. offence

Sin. (See Scofield "Romans 3:23"). righteousness

(See Scofield "1 John 3:7").

third heaven

First heaven, of clouds; second, of stars; third, God's abode. paradise

See note on hades, (See Scofield "Luke 16:23"). thorn

It has been conjectured that Paul's "thorn in the flesh" was chronic ophthalmia, inducing bodily weakness, and a repulsive appearance Galatians 4:15; 1 Corinthians 2:3,4; 2 Corinthians 10:10. This cannot be positively known, and the reserve of Scripture is as sure a mark of inspiration as its revelations. Paul's particular "thorn" is not described that his consolations may avail for all to who any thorn is given. perfect in

(See Scofield "Matthew 5:48"). sinned

Sin. (See Scofield "Romans 3:23").

perfection

Perfecting. (See Scofield "Matthew 5:48"). perfect

Perfected. Cf. (See Scofield "Matthew 5:48").

Book Introduction - Galatians

Read first chapter of Galatians

WRITER: The Apostle Paul ( 1:1)

DATE: Galatians was probably written A.D. 60, during Paul's third visit to Corinth, The occasion of the Epistle is evident. It had come to Paul's knowledge that the fickle Galatians, who were not Greeks, but Gauls, "a stream from the torrent of barbarians which poured into Greece in the third century before Christ," had become the prey of the legalizers, the Judaizing missionaries from Palestine.

THEME: The theme of Galatians is the vindication of the Gospel of the grace of God from any admixture of law-conditions, which qualify or destroy its character of pure grace.

The Galatian error had two forms, both of which are refuted. The first is the teaching that obedience to the law is mingled with faith as the ground of the sinner's justification; the second, that the justified believer is made perfect by keeping the law. Paul meets the first form of the error by a demonstration that justification is through the Abrahamic Covenant (Genesis 15:18), and that the law, which was four hundred and thirty years after the confirmation of that covenant, and the true purpose of which was condemnation, not justification, cannot disannul a salvation which rests upon the earlier covenant. Paul meets the second and more subtle form by vindicating the office of the Holy Spirit as Sanctifier.

The book is in seven parts:

Salutation1:1-5 Theme, 1:6-9. Paul's Gospel is a revelation, 1:10-2:14. Justification is by faith without law, 2:15-3:24. The rule of the believer's life is gracious, not legal, 3:25-5:15. Sanctification is through the Spirit, not the law, 5:16-24. Exhortations and conclusion, 5:25-6:18.

Grace

Grace (in salvation). Galatians 1:6,15; 2:21; Romans 3:24. (See Scofield "John 1:17"). sins

Sin. (See Scofield "Romans 3:23"). grace

The test of the Gospel is grace. If the message excludes grace, or mingles law with grace as the means of either of justification or sanctification Galatians 2:21; 3:1-3 or denies the fact or guilt of sin which alone gives grace its occasion and opportunity, it is "another" gospel, and the preacher of it is under the anathema of God Galatians 1:8,9. For now do

The demonstration is as follows:

(1) The Galatians know Paul, that he is no seeker after popularity Galatians 1:10. (2) He puts his known character back of the assertion that his Gospel of grace was a revelation from God (Galatians 1:11,12). (3) As for the Judaizers, Paul had been a foremost Jew, and had forsaken Judaism for something better (Galatians 1:13-14). (4) He had preached grace years before he saw any of the other apostles (Galatians 1:15-24). (5) When he did meet the other apostles they had nothing to add to his revelations Galatians 2:1-6. (6) The other apostles fully recognized Paul's apostleship. Galatians 2:7-10. (7) If the legalizers pleaded Peter's authority, the answer was that he himself had claimed none when rebuked (Galatians 2:11-14).

Jews' religion

The new dispensation of grace having come in, the Mosaic system, if still persisted in, becomes a mere "Jews' religion." religion

In verses 13 and 14 the Greek word for "the Jews' religion" is Ioudaismos (Judaism). In Acts 26:5; James 1:26,27 threskeia--religious service--is translated "religion," and in Colossians 2:18, "worshipping." Excepting James 1:27, "religion" has always a bad sense, and nowhere is it synonymous with salvation or spirituality. We who are

Paul here quotes from his words to Peter when he withstood him at Antioch to show the Galatians that, whatever the legalists may have pretended, Peter and he were in perfect accord doctrinally. Paul appealed to the common belief of Peter and himself as a rebuke of Peter's inconsistent practice.

sinners Sin. (See Scofield "Romans 3:23"). we seek

That is, "we" Jews. Romans 3:19-23. The passage might be thus paraphrased: If we Jews, in seeking to be justified by faith in Christ, take our places as mere sinners, like the Gentiles, is it therefore Christ who makes us sinners? By no means. It is by putting ourselves again under law after seeking justification through Christ, that we act as if we were still unjustified sinners, seeking to become righteous through law-works. Galatians 5:1-4.

sinners Sin. (See Scofield "Romans 3:23"). transgressor

Sin. (See Scofield "Romans 3:23"). not I

See note, (See Scofield "Ephesians 4:24"). grace Grace (in salvation). vs. Galatians 5:4; Romans 3:24. (See Scofield "John 1:17").

righteousness(See Scofield "Romans 10:10").

grace Grace (in salvation). vs. Galatians 5:4; Romans 3:24. (See Scofield "John 1:17").

righteousness(See Scofield "Romans 10:10"). perfect

(See Scofield "Matthew 5:48"). God

Jehovah. Genesis 15:6. Wherefore then

The answer is sixfold:

(1) The law was added because of transgressions, i.e. to give to sin the character of transgression. (a) Men had been sinning before Moses, but in the absence of law their sins were not put to their account. Romans 5:13. The law gave to sin the character of "transgression," i.e. of personal guilt. (b) Also, since men not only continued to transgress after the law was given, but were provoked to transgress by the very law that forbade it Romans 7:8, the law conclusively proved the inveterate sinfulness of man's nature Romans 7:11-13. (2) The law, therefore, "concluded all under sin" Romans 3:19,20,23. (3) The law was an ad interim dealing, "till the seed should come". Galatians 3:19. (4) The law shut sinful man up to faith as the only avenue of escape. Galatians 3:23. (5) The law was to the Jews what the pedagogue was in a Greek household, a ruler of children in their minority, and it had this character "unto" i.e. until Christ Galatians 3:24. (6) Christ having come, the believer is no longer under the pedagogue. Galatians 3:25

because of for the sake, i.e. in order that sin might be made manifest as transgression. See, Romans 4:15; 5:20; 7:7,13.

righteousness

(See Scofield "Romans 10:10"). law

I. The law of Moses, Summary:

(1) The Mosaic Covenant was given to Israel in three parts: the commandments, expressing the righteous will of God Exodus 20:1-26, the "judgments," governing the social life of Israel Exodus 21:1-24:11, and the "ordinances," governing the religious life of Israel ; Exodus 24:12; 31:18. (2) The commandments and ordinances were one complete and inseparable whole. When an Israelite sinned, he was held "blameless" if he brought the required offering Luke 1:6; Philippians 3:6. (3) Law, as a method of the divine dealing with man, characterized the dispensation extending from the giving of the law to the death of Jesus Christ Galatians 3:13,14,23,24. (4) The attempt of legalistic teachers (e.g.) Acts 15:1-31; Galatians 2:1-5, to mingle law with grace as the divine method for this present dispensation of grace, brought out the true relation of the law to the Christian, viz.

II. The Christian doctrine of the law:

(1) Law is in contrast with grace. Under the latter God bestows the righteousness which, under law, He demanded Exodus 19:5; John 1:17. (See Scofield "Romans 3:21"). ; Romans 10:3-10; 1 Corinthians 1:30. (2) The law is, in itself, holy, just, good, and spiritual Romans 7:12-14. (3) Before the law the whole world is guilty, and the law is therefore of necessity a ministry of condemnation, death, and the divine curse Romans 3:19; 2 Corinthians 3:7-9; Galatians 3:10.

For Another Point of View: See Topic 301242

Other Factors to Consider: See Topic 301187

(4) Christ bore the curse of the law, and redeemed the believer both from the curse and from the dominion of the law Galatians 3:13; 4:5-7. (5) Law neither justifies a sinner nor sanctifies a believer Galatians 2:16; 3:2,3,11,12. (6) The believer is both dead to the law and redeemed from it, so that he is "not under the law, but under grace" Romans 6:14; 7:4; Galatians 2:19; 4:4-7; 1 Timothy 1:8,9. (7) Under the new covenant of grace the principle of obedience to the divine will is inwrought Hebrews 10:6. So far is the life of the believer from the anarchy of self-will that he is "inlawed to Christ" 1 Corinthians 9:21 and the new "law of Christ" ; Galatians 6:2; 2 John 1:5 is his delight; while, through the indwelling Spirit, the righteousness of the law is fulfilled in him ; Romans 8:2-4; Galatians 5:16-18. The commandments are used in the distinctively Christian Scriptures as an instruction in righteousness ; 2 Timothy 3:16; Romans 13:8-10; Ephesians 6:1-3; 1 Corinthians 9:8,9.

to bring us Omit "to bring us."

unto up to, or until. schoolmaster

(Greek - παιδαγωγός, "child-conductor)." "among the Greeks and Romans, persons, for the most part slaves, who had it in charge to educate and give constant attendance upon boys till they came of age."--H.A.W. Meyer. The argument does not turn upon the extent or nature of the pedagogue's authority, but upon the fact that it wholly ceased when the "child" Galatians 4:1 became a ; Song 1:1; Galatians 4:1-6 when the minor became an adult. The adult "son" does voluntarily that which formerly he did in fear of the pedagogue. But even if he does not, it is no longer a question between the son and the pedagogue (the law), but between the son and his Father--God. (Cf) ; Hebrews 12:5-10; 1 John 2:1,2. the children

(Greek - παιδαγωγός = sons). (See Scofield "Ephesians 1:5").

world

kosmos = mankind. (See Scofield "Matthew 4:8") little children

The allegory Galatians 4:22-31 is addressed to justified but immature believers (cf) 1 Corinthians 3:1,2 who, under the influence of legalistic teachers, "desire to be under the law," and has, therefore, no application to a sinner seeking justification. It raises and answers, for the fifth time in this Epistle, the question, Is the believer under the law? ; Galatians 2:19-21; 3:1-3 3:25,26; 4:4-6 4:9-31. Agar

Hagar. Agar

Hagar.

no effect

grace

no effect i.e. of no experimental effect: the sense of liberty is lost. Galatians 2:21; Colossians 1:23.

grace Grace (in salvation). Ephesians 1:6,7; Romans 3:24. (See Scofield "Galatians 1:6") , See Scofield "John 1:17". righteousness

(See Scofield "Romans 10:10"). under the law

i.e. not under bondage of effort to please God by law-works. 2 Corinthians 3:17. But the fruit

Christian character is not mere moral or legal correctness, but the possession and manifestation of nine graces: love, joy, peace--character as an inward state; longsuffering, gentleness, goodness--character in expression toward man; faith, meekness, temperance-- character in expression toward God. Taken together they present a moral portrait of Christ, and may be taken as the apostle's explanation of Galatians 2:20 "Not I, but Christ," and as a definition of "fruit" in John 15:1-8 This character is possible because of the believer's vital union to Christ ; John 15:5; 1 Corinthians 12:12,13 and is wholly the fruit of the Spirit in those believers who are yielded to Him. Galatians 5:22,23.

fault

i.e. sin. (See Scofield "Romans 3:23"). communicate

Or, share with him. 1 Corinthians 9:7-15; 1 Timothy 5:18. large

(Greek - αὑτου̑ )...mine own hand." The apostle was, it appears from many considerations, afflicted with ophthalmia, a common disease in the East, to the point almost of total blindness (e.g.) Galatians 4:13-15. Ordinarily, therefore, he dictated his letters. But now, having no amanuensis at hand, but urged by the spiritual danger of his dear Galatians, he writes, we cannot know with what pain and difficulty, with his own hand, in the "large letters" his darkened vision compelled him to use. constrain you to be circumcised

"Circumcision" stands here for externality in religion -- form rather than spirit. Colossians 2:16-23. world

kosmos = world-system. Ephesians 2:2; John 7:7. (See Scofield "Revelation 13:8").

Book Introduction - Ephesians

Read first chapter of Ephesians

WRITER: The Apostle Paul ( 1:1)

DATE: Ephesians was written from Rome in A.D. 64. It is the first in order of the Prison Epistles. Acts 20:1-27:44. (See Scofield "Acts 28:30") and was sent by Tychicus, concurrently with Colossians and Philemon. It is probable that the two greater letters had their occasion in the return of Onesimus to Philemon. Ephesians is the most impersonal of Paul's letters. Indeed the words, "to the Ephesians," are not in the best manuscripts. Colossians 4:16 mentions an epistle to the Laodiceans. It has been conjectured that the letter known to us as Ephesians is really the Laodicean letter. Probably it was sent to Ephesus and Laodicea without being addressed to any church. The letter would then be "to the saints and the faithful in Christ Jesus" anywhere.

THEME: The doctrine of the Epistle confirms this view. It contains the highest church truth, but has nothing about church order. The church here is the true church, "His body," not the local church, as in Philippians, Corinthians, etc. Essentially, three lines of truth make up this Epistle: the believer's exalted position through grace; the truth concerning the body of Christ; and a walk in accordance with that position.

There is a close spiritual affinity between Ephesians and Joshua, the "heavenlies" answering in Christian position to Canaan in Israel's experience. In both there is conflict, often failure, but also victory, rest, and possession Joshua 21:43-45; Ephesians 1:3; 3:14-19; 6:16,23. As befits a complete revelation, the number seven is conspicuous in the structure of Ephesians.

The divisions are, broadly, four:

The apostolic greeting1:1,2 Positional; the believer's standing "Christ" and "in the heavenlies" through pure grace, 1:3-3:21. Walk and service, 4:1-5:17 The walk and warfare of the Spirit-filled believer, 5:18-6:24.

in Christ

The believer's place as a member of the body of Christ, vitally united to Him by the baptism with the Holy Spirit 1 Corinthians 12:12,13. in heavenly places

Literally, the heavenlies. The same Greek word is used in John 3:12 where "things" is added. In both places the word signifies that which is heavenly in contradistinction to that which is earthy. In Ephesians "places" is especially misleading. "The heavenlies" may be defined as the sphere of the believer's spiritual experience as identified with Christ in nature. 2 Peter 1:4, life, ; Colossians 3:4; 1 John 5:12, relationships ; John 20:17; Hebrews 2:11 service, ; John 17:18; Matthew 28:20, suffering ; Philippians 1:29; 3:10; Colossians 1:24 inheritance Romans 8:16,17 and future glory in the kingdom ; Romans 8:18-21; 1 Peter 2:9; Revelation 1:6; 5:10. The believer is a heavenly man, and a stranger and pilgrim on the earth. ; Hebrews 3:1; 1 Peter 2:11. predestinated

Predestination is that effective exercise of the will of God by which things before determined by Him are brought to pass. See Election,

(See Scofield "1 Peter 1:2")

Foreknowledge, (See Scofield "1 Peter 1:20")

adoption

Adoption (huiothesia, "placing as a son") is not so much a word of relationship as of position. The believer's relation to God as a child results from the new birth John 1:12,13 whereas adoption is the act of God whereby one already a child is, through redemption from the law, placed in the position of an adult son. Galatians 4:1-5.

The indwelling Spirit gives the realization of this in the believer's present experience Galatians 4:6 but the full manifestation of the believer's sonship awaits the resurrection, change, and translation of saints, which is called "the redemption of the body" ; Romans 8:23; 1 Thessalonians 4:14-17 ; Ephesians 1:14; 1 John 3:2. sins

Sin. (See Scofield "Romans 3:23").

grace Grace (in salvation). Eph 1:6-7; 2:5,7,8; Romans 3:24. (See Scofield "John 1:17"). mystery

See, Romans 16:25,26; Ephesians 3:3. (See Scofield "Matthew 13:11"). dispensation of the fullness of times

The Dispensation of the Fulness of Times. This, the seventh and last of the ordered ages which condition human life on the earth, is identical with the kingdom covenanted to David. 2 Samuel 7:8-17; Zechariah 12:8

Summary;

Luke 1:31-33; 1 Corinthians 15:24, and gathers into itself under Christ all past "times":

(1) The time of oppression and misrule ends by Christ taking His kingdom. Isaiah 11:3,4. (2) The time of testimony and divine forbearance ends in judgment. Matthew 25:31-46; Acts 17:30,31; Revelation 20:7-15. (3) The time of toil ends in rest and reward. 2 Thessalonians 1:6,7. (4) The time of suffering ends in glory. Romans 8:17,18. (5) The time of Israel's blindness and chastisement ends in restoration and conversion. Romans 11:25-27; Ezekiel 39:25-29. (6) The times of the Gentiles end in the smiting of the image and the setting up of the kingdom of the heavens. Daniel 2:34,35; Revelation 19:15-21. (7) The time of creation's thraldom ends in deliverance at the manifestation of the sons of God. Genesis 3:17; Isaiah 11:6-8; Romans 8:19-21.

sealed

The Holy Spirit is Himself the seal. In the symbolism of Scripture a seal signifies:

(1) A finished transaction Jeremiah 32:9,10; John 17:4; 19:30. (2) Ownership Jeremiah 32:11,12; 2 Timothy 2:19 (3) Security Esther 8:8; Daniel 6:17; Ephesians 4:30

world

kosmos = world-system. Colossians 2:20; John 7:7. (See Scofield "Revelation 13:8"). dead

Death (spiritual), Summary: Spiritual death is the state of the natural or unregenerate man as still in his sins. Ephesians 2:1 alienated from the life of God Ephesians 4:18,19 and destitute of the Spirit. Prolonged beyond the death of the body, spiritual death is a state of eternal separation from God in conscious suffering. This is called "the second death." ; Revelation 2:11; 20:6,14; 21:8.

saved(See Scofield "Romans 1:16"). grace Grace (in salvation). Ep 5,7,8 Colossians 1:6; Romans 3:24; John 1:17 (See Scofield "John 1:17")

saved

See note, (See Scofield "Romans 1:16") created

(See Scofield "Ephesians 4:24"). world

kosmos = mankind. (See Scofield "Matthew 4:8"). new man

Here the "new man" is not the individual believer but the church, considered as the body of Christ in the sense of Ephesians 1:22,23; 1 Corinthians 12:12,13; Colossians 3:10,11. (See Scofield "Hebrews 12:23").

grace

Grace (imparted). Ephesians 3:2-8; Ephesians 4:7,29; Romans 6:1; 2 Peter 3:18. mystery

(See Scofield "Matthew 13:11"). That the Gentiles

That the Gentiles were to be saved was no mystery Romans 9:24-33; Romans 10:19-21. The mystery "hid in God" was the divine purpose to make of Jew and Gentile a wholly new thing--"the church, which is his Christ's body," formed by the baptism with the Holy Spirit 1 Corinthians 12:12,13 and in which the earthly distinction of Jew and Gentile disappears ; Ephesians 2:14,15; Colossians 3:10,11. The revelation of this mystery, which was foretold, but not explained by Christ Matthew 16:18 was committed to Paul. In his writings alone we find the doctrine, position, walk, and destiny of the church. mystery

(See Scofield "Matthew 13:11").

gave

In 1 Corinthians 12:8-28 the Spirit is seen as enduing the members of the body of Christ with spiritual gifts, or enablements for a varied service; here certain Spirit-endued men, viz. apostles, prophets, evangelists, pastors, and teachers, are themselves the gifts whom the glorified Christ bestows upon His body the church. In Corinthians the gifts are spiritual enablements for specific service; in Ephesians the gifts are men who have such enablements.

some

The Lord, in bestowing the gifted men, determines, providentially (e.g.) Acts 11:22-26 or directly through the Spirit (e.g.) ; Acts 13:1,2; 16:6,7 the places of their service. "Some" (churches or places) need one gift, as, (e.g.) evangelist; "some" (churches or places) need rather a pastor or teacher. Absolutely nothing in Christ's service is left to mere human judgment or self-choosing. Even an apostle was not permitted to choose his place of service Acts 16:7,8. perfect

(See Scofield "Matthew 5:48"). old man

(See Scofield "Romans 6:6"). new man

The new man is the regenerate man as distinguished from the old man (See Scofield "Romans 6:6") and is a new man as having become a partaker of the divine nature and life 2 Peter 1:4; Colossians 3:3,4 and in no sense the old man made over, or improved ; 2 Corinthians 5:17; Galatians 6:15; Ephesians 2:10; Colossians 3:10. The new man is Christ, "formed" in the believer ; Galatians 2:20; 4:19; Colossians 1:27; 1 John 4:12.

righteousness(See Scofield "Romans 10:10"). sin

Sin. (See Scofield "Romans 3:23"). grace

Grace (imparted). vs. Philippians 1:7; Romans 6:1; 2 Peter 3:18.

righteousness

(See Scofield "1 John 3:7"). saviour

(See Scofield "Romans 1:16"). even as Christ

Christ's love-work for the church is threefold: past, present, future:

(1) For love He gave Himself to redeem the church (Ephesians 5:25); (2) in love He is sanctifying the church (Ephesians 5:26); (3) for the reward of His sacrifice and labour of love He will present the church to Himself in flawless perfection, "one pearl of great price" (Ephesians 5:27) Matthew 13:46.

bride

Ephesians 5:30,31 are quoted from Genesis 2:23,24 and exclude the interpretation that the reference is to the church merely as the body of Christ. Eve, taken from Adam's body, was truly "bone of his bones, and flesh of his flesh," but she was also his wife, united to him in a relation which makes of "twain... one flesh" Matthew 19:5,6 and so a clear type of the church as bride of Christ. 2 Corinthians 11:2,3. The bride type are Eve Genesis 2:23,24 Rebecca

(See Scofield "Genesis 24:1").

Asenath (See Scofield "Genesis 41:45")

(See Scofield "Genesis 37:2")

Zipporah Exodus 2:21. (See Scofield "Hosea 2:2").

mystery(See Scofield "Matthew 13:11").

salvation

(See Scofield "Romans 1:16"). mystery

(See Scofield "Matthew 13:11").

Book Introduction - Philippians

Read first chapter of Philippians

WRITER: The Apostle Paul (Philippians 1:1)

DATE: The date of Philippians cannot be positively fixed. It is one of the prison letters. Whether Paul was twice imprisoned, and if so, whether Philippians was written during the first or second imprisonment, affects in no way the message of the Epistle. A.D. 64 is the commonly received date. The immediate occasion of the Epistle is disclosed in Philippians 4:10-18.

THEME: The theme of Philippians is Christian experience. Soundness of doctrine is assumed. There is nothing in church order to set right. Philippi is a normal New Testament assembly--"saints in Christ Jesus, with the bishops (elders) and deacons." The circumstances of the apostle are in striking contrast with his Christian experience. As to the former, he was Nero's prisoner. As to the latter, there was the shout of victory, the paean of joy. Christian experience, he would teach us, is not something which is going on around the believer, but something which is going on within him.

The key-verse is, "For me to live is Christ, and to die is gain" (Philippians 1:21). Right Christian experience, then, is the outworking, whatever one's circumstances may be, of the life, nature, and mind of Christ living in us (Philippians 1:6,11; 2:5,13).

The divisions are indicated by the chapters:

Christ, the believer's life, rejoicing in suffering, 1:1-30. Christ, the believer's pattern, rejoicing in lowly service, 2:1-30 Christ, the believer's object, rejoicing despite imperfections, 3:1-21. Christ, the believer's strength, rejoicing over anxiety, 4:1-23.

which are at

Churches (local), Summary: A local church is an assembly of professed believers on the Lord Jesus Christ, living for the most part in one locality, who assemble themselves together in His name for the breaking of bread, worship, praise, prayer, testimony, the ministry of the word, discipline, and the furtherance of the Gospel, Hebrews 10:25; Acts 20:7; 1 Corinthians 14:26; 5:4,5; Philippians 4:14-18; 1 Thessalonians 1:8; Acts 13:1-4. Such a church exists where two or three are thus gathered Matthew 18:20. Every such local church has Christ in the midst, is a temple of God, and indwelt by the Holy Spirit 1 Corinthians 3:16,17. When perfected in organization a local church consists of "saints, with the bishops elders and deacons." day of

(See Scofield "1 Corinthians 1:8"). righteousness

(See Scofield "1 John 3:7"). the palace

Or, Caesar's court. Philippians 4:22. this shall turn Job 13:16.

salvation(See Scofield "Romans 1:16"). salvation

See note, (See Scofield "Romans 1:16").

form of God

"Form," etc. (Greek - μορφή, the form by which a person or thing strikes the vision, the external appearance)."--Thayer. CF John 17:15. "The glory which I had with Thee before the world was." Nothing in this passage teaches that the Eternal Word John 1:1 emptied Himself of either His divine nature, or His attributes, but only of the outward and visible manifestation of the Godhead. "He emptied, stripped Himself of the insignia of Majesty."--Lightfoot. "When occasion demanded He exercised His divine attributes."-- Moorehead. CF (See Scofield "John 1:1"). See Scofield "John 20:28"

robbery a thing to be grasped after. See, Genesis 3:5-6. salvation

(See Scofield "Romans 1:16"). world

kosmos = mankind. (See Scofield "Matthew 4:8"). the day

(See Scofield "1 Corinthians 1:8").

righteousness

(See Scofield "Romans 10:3"). the righteousness

(See Scofield "Romans 3:21"). perfect

(See Scofield "Matthew 5:48"). perfect

(See Scofield "Matthew 5:48"). Saviour

See note, (See Scofield "Romans 1:16").

peace

(See Scofield "Matthew 10:34"). therewith

Omit "therewith."

Book Introduction - Colossians

Read first chapter of Colossians

WRITER: The Apostle Paul (Colossians 1:1)

DATE: Colossians was sent by the same messenger who bore Ephesians and Philemon, and was probably written at the same time.

THEME: Epaphras, who laboured in the Word in the assembly at Colosse, was Paul's fellow-prisoner at Rome. Doubtless from him Paul learned the state of that church. As to fundamentals that state was excellent ( 1:3-8), but in a subtle way two forms of error were at work: The first was legality in its Alexandrian form of asceticism, "touch not, taste not," with a trace of the Judaic observance of "days"; the object of which was the mortification of the body (cf Romans 8:13). The second form of error was false mysticism, "intruding into those things which he hath not seen"--the result of philosophic speculation. Because these are ever present perils, Colossians was written, not for that day only, but for the warning of the church in all days.

The Epistle is in seven divisions:

Introduction1:1-8 The apostolic prayer1:9-14 The exaltation of Christ, Creator, Redeemer, Indweller1:15-29 The Godhead incarnate in Christ, in whom the believer is complete. 2:1-23. The believer's union with Christ in resurrection life and glory3:1-4 Christian living, the fruit of union with Christ, 3:5-4:6 Christian fellowship, 4:7-18

grace

Grace (in salvation). vs. 2 Thessalonians 2:16; Romans 3:24. (See Scofield "John 1:17"). redemption

(See Scofield "Romans 3:24"). reconciled

Reconciliation. The Greek word signifies "to change thoroughly from," and occurs, Romans 5:10; 11:15; 1 Corinthians 7:11; 2 Corinthians 5:18,19,20. Reconciliation looks toward the effect of the death of christ upon man, as propitiation (See Scofield "Romans 3:25") , is the Godward aspect, and is that effect of the death of Christ upon the believing sinner which, through divine power, works in him a "thorough change" toward God from enmity and aversion to love and trust. It is never said that God is reconciled. God is propitiated, the sinner reconciled (cf) 2 Corinthians 5:18-21. mystery

(See Scofield "Matthew 13:11"). mystery(See Scofield "Matthew 13:11").

Christ(See Scofield "Ephesians 4:24"). perfect(See Scofield "Matthew 5:48").

mystery of God

The "mystery of God" is Christ, as incarnating the fulness of the Godhead, and all the divine wisdom and knowledge for the redemption and reconciliation of man.

mystery(See Scofield "Matthew 13:11").

and of The best authorities omit "and of the Father, and of Christ." world

kosmos = mankind. (See Scofield "Matthew 4:8"). the sins of

Omit "the sins of." intruding into those things

The errorists against whom Paul warns the Colossians, and against whom, in principle, the warning has perpetual significance, were called "Gnostics," from gnosis, "knowledge." These Gnostics "came most keenly into conflict with the exalted rank and redeeming rank of Christ, to whom they did not leave His full divine dignity, but assigned to Him merely the highest rank in the order of spirits, while they exalted angels as concerned in bringing the Messianic salvation."--H.A.W. Meyer. Paul's characteristic word in Colossians for the divine revelation is epignosis, i.e. "full knowledge." Colossians 1:9,10; 3:10 as against the pretended "knowledge" of the errorists. The warnings apply to all extra-biblical forms, doctrines, and customs, and to all ascetic practices.

angels(See Scofield "Hebrews 1:4"). world

kosmos = world-system. James 1:27; John 7:7. (See Scofield "Revelation 13:8"). not in any

Or, "which do not really honour God, but only satisfy the flesh" (i.e. by creating a reputation for superior sanctity).

not in any

Or, "which do not really honour God, but only satisfy the flesh" (i.e. by creating a reputation for superior sanctity). old man

(See Scofield "Romans 6:6"). created

(See Scofield "Ephesians 4:24"). perfectness

(See Scofield "Matthew 5:48"). God

God Christ.

rule See John 14:27; Romans 14:17; Philippians 4:7. grace

Grace (imparted). vs. Colossians 4:6; Romans 6:1; 2 Peter 3:18.

mystery

(See Scofield "Matthew 13:11"). grace

Grace (imparted). 2 Thessalonians 1:12; Romans 6:1; 2 Peter 3:18. Epaphras

A touching illustration of priestly service, (See Scofield "1 Peter 2:9") as distinguished from ministry of gift. Shut up in prison, no longer able to preach, Epaphras was still, equally with all believers, a priest. No prison could keep him from the throne of grace, so he gave himself wholly to the priestly work of intercession.

perfect(See Scofield "Matthew 5:48").

Book Introduction - 1 Thessalonians

Read first chapter of 1 Thessalonians

WRITER: The apostle Paul (1 Thessalonians 1:1)

DATE: The Epistle was written from Corinth, A.D. 54, shortly after Paul's departure from Thessalonica (Ac16:, 17.), and is the earliest of his letters.

THEME: The theme of the Epistle is threefold:

To confirm young disciples in the foundational truths already taught them; To exhort them to go on to holiness; To comfort them concerning those who had fallen asleep. The second coming of Christ is prominent throughout. The Epistle is incidentally most interesting as showing the richness in doctrine of the primitive evangelism. During a mission of about one month the apostle had taught all the great doctrines of the Christian faith.

The divisions of the Epistle are sufficiently indicated by the Chapters.

The model church, and the three tenses of the Christian life1:1-10 The model servant and his reward2:1-20 The model brother, and the believer's sanctification3:1-13 The model walk, and the believer's hope, 4:1-18 The model walk, and the day of Jehovah, 5:1-28

work of faith

Lit. operative faith, and laborious love, and hope-filled patience. how ye turned

The tenses of the believer's life here indicated are logical and give the true order. They occur also in 1 Thessalonians 1:3. The "work of faith" is to "turn to God from idols" (cf) John 6:28,29 the "labour of love" is to "serve the living and true God"; and the "patience of hope" is to "wait for his Son from heaven" (cf) ; Matthew 24:42; 25:13; Luke 12:36-48; Acts 1:11; Philippians 3:20,21. Paul repeats this threefold sequence in Titus 2:11-13.

saved (See Scofield "Romans 1:16")

sins Sin. (See Scofield "Romans 3:23").

perfect(See Scofield "Matthew 5:48").

caught up

Not church saints only, but all bodies of the saved, of whatever dispensation, are included in the first resurrection. (See Scofield "1 Corinthians 15:52") as here described, but it is peculiarly the "blessed hope" of the Church (cf) Matthew 24:42; 25:13; Luke 12:36-48; Acts 1:11; Philippians 3:20,21; Titus 2:11-13.

salvation

(See Scofield "Romans 1:16"). whole spirit and soul and body

Man a trinity. That the human soul and spirit are not identical is proved by the facts that they are divisible. Hebrews 4:12 and that soul and spirit are sharply distinguished in the burial and resurrection of the body. It is sown a natural body (soma psuchikon= "soul- body"), it is raised a spiritual body (soma pneumatikon). 1 Corinthians 15:44. To assert, therefore, that there is no difference between soul and spirit is to assert that there is no difference between the mortal body and the resurrection body. In Scripture use, the distinction between spirit and soul may be traced. Briefly, that distinction is that the spirit is that part of man which "knows" 1 Corinthians 2:11 his mind; the soul is the seat of the affections, desires, and so of the emotions, and of the active will, the self. "My soul is exceeding sorrowful" Matthew 26:38 see also ; Matthew 11:29; John 12:27. The word transliterated "soul" in the O.T. (nephesh) is the exact equivalent of the N.T. word for soul ( (Greek - εὐψυχέω), and the use of "soul" in the O).T. is identical with the use of that word in the N.T. (see, e.g.) ; Deuteronomy 6:5; 14:26; 1 Samuel 18:1; 20:4,17; Job 7:11,15; 14:22; Psalms 42:6; 84:2. The N.T. word for spirit (pneuma) like the O.T. (ruach), is trans. "air", "breath", "wind," but predominantly "spirit," whether of God (e.g.) ; Genesis 1:2; Matthew 3:16 or of man ; Genesis 41:8; 1 Corinthians 5:5. Because man is "spirit" he is capable of God-consciousness, and of communication with God ; Job 32:8; Psalms 18:28; Proverbs 20:27 because he is "soul" he has self- consciousness ; Psalms 13:2; 42:5,6,11 because he is "body" he has, through his senses, world consciousness.

(See Scofield "Genesis 1:26").

Book Introduction - 2 Thessalonians

Read first chapter of 2 Thessalonians

WRITER: The Apostle Paul (2 Thessalonians 1:1)

DATE: Second Thessalonians was evidently written very soon after Paul's first letter to that church. The occasion may well have been the return of the bearer of the former Epistle and his report.

THEME: The theme of Second Thessalonians is, unfortunately, obscured by a mistranslation in the A.V. of 2 Thessalonians 2:2 where "day of Christ is at hand" (See Scofield "1 Corinthians 1:8") should be, "day of the Lord is now present" (See Scofield "Is 2:12"). The Thessalonian converts were "shaken in mind" and "troubled," supposing, perhaps on the authority of a forged letter as from Paul, that the persecutions from which they were suffering were those of the "great and terrible day of the Lord," from which they had been taught to expect deliverance by "the day of Christ, and out gathering together unto him" (2 Thessalonians 2:1)

The present letter, then, was written to instruct the Thessalonians concerning the day of Christ, "and our gathering together unto him" 1 Thessalonians 4:14-17 and the relation of the "day of Christ" to the "day of the Lord." First Thessalonians had more in view the "day of Christ"; the present Epistle the "day of the Lord."

The Epistle is in five divisions:

Salutation, 1:1-4 Comfort, 1:5-12 Instruction concerning the day of the Lord and the man of sin, 2:1-12 Exhortations and apostolic commands, 2:13-3:15 Benediction and authentication, 3:16-18

angels

(See Scofield "Hebrews 1:4").

day of

(See Scofield "Isaiah 2:12"). for that day

The order of events is:

(1) The working of the mystery of lawlessness under divine restraint which had already begun in the apostle's time 2 Thessalonians 2:7 (2) the apostasy of the professing church 2 Thessalonians 1:3; Luke 18:8; 2 Timothy 3:1-8. (3) the removal of that which restrains the mystery of lawlessness 2 Thessalonians 2:6,7. The restrainer is a person--"he," and since a "mystery" always implies a supernatural element (See Scofield "Matthew 13:11") this Person can be none other than the Holy Spirit in the church, to be "taken out of the way" ; 2 Thessalonians 2:7; 1 Thessalonians 4:14-17. (4) the manifestation of the lawless one 2 Thessalonians 2:8-10; Daniel 7:8; 9:27; Matthew 24:15; Revelation 13:2-10 (5) the coming of Christ in glory and the destruction of the lawless one 2 Thessalonians 2:8; Revelation 19:11-21 (6) the day of Jehovah 2 Thessalonians 2:9-12; Isaiah 2:12

mystery

(See Scofield "Matthew 13:11"). saved

(See Scofield "Romans 1:16"). salvation

(See Scofield "Romans 1:16"). through grace

Grace (in salvation). vs. 1 Timothy 1:14,15; Romans 3:24. (See Scofield "John 1:17").

Book Introduction - 1 Timothy

SCOFIELD REFERENCE NOTES (Old Scofield 1917 Edition)

Read first chapter of 1 Timothy

The First Epistle of Paul the Apostle to Timothy

WRITER: The Apostle Paul

DATE: The date of this Epistle turns upon the question of the two imprisonments of Paul. If there were two (see: (See Scofield "Acts 28:30") then it is clear that First Timothy was written during the interval. If Paul endured but one Roman imprisonment, the Epistle was written shortly before Paul's last journey to Jerusalem.

THEME: As the churches of Christ increased in number, the questions of church order, of soundness in the faith, and of discipline became important. At first the apostles regulated these things directly, but the approaching end of the apostolic period made it necessary that a clear revelation should be made for the guidance of the churches. Such a revelation is in First Timothy, and in Titus. The key-phrase of the Epistle is, "That thou mayest know how thou oughtest to behave thyself in the house of God." Well had it been with the churches if they had neither added to nor taken from the divine order.

The divisions are five:

I. Legality and unsound doctrine rebuked, 1:1-20 II. Prayer and the divine order of the sexes enjoined, 2:1-15 III. The qualifications of elders and deacons, 3:1-16 IV. The walk of the "good minister," 4:1-16 V. The work of the "good minister," 5:1-6:21; world kosmos = mankind. (See Scofield "Matthew 4:8").

save(See Scofield "Romans 1:16").

sinners Grace (in salvation). 2 Timothy 1:14,15; 1:9; Romans 3:24 (See Scofield "John 1:17") immortal incorruptible.

invisible Cf. (See Scofield "John 1:18") Hymenaeus and Alexander

It is significant as bearing upon the seriousness of all false teaching, and particularly as related to resurrection, that Paul calls it blasphemy to teach that "the resurrection is past already" 2 Timothy 2:17,18.

Hymenaeus and Alexander

It is significant as bearing upon the seriousness of all false teaching, and particularly as related to resurrection, that Paul calls it blasphemy to teach that "the resurrection is past already" 2 Timothy 2:17,18. Saviour

(See Scofield "Romans 1:16"). saved

(See Scofield "Romans 1:16"). transgression

Sin. (See Scofield "Romans 3:23").

mystery

1 Timothy 3:16 (See Scofield "Matthew 13:11") church

Church (visible), Summary: The passages under this head 1 Corinthians 10:32; 1 Timothy 3:15 refer to that visible body of professed believers called, collectively, "the Church," of which history takes account as such, though it exists under many names and divisions based upon differences in doctrine or in government. Within, for the most part, this historical "Church" has existed the true Church, "which is his body, the fulness of him that filleth all in all Ephesians 1:22,23.

(See Scofield "Hebrews 12:23") like the believing Remnant within Israel

(See Scofield "Romans 11:5") The predicted future of the visible Church is apostasy Luke 18:8; 2 Timothy 3:1-8 of the true Church, glory ; Matthew 13:36-43; Romans 8:18-23; 1 Thessalonians 4:14-17. mystery (See Scofield "Matthew 13:11").

angels(See Scofield "Hebrews 1:4").

world kosmos = mankind. (See Scofield "Matthew 4:8").

save

(See Scofield "Romans 1:16").

sin

Sin. (See Scofield "Romans 3:23"). angels

(See Scofield "Hebrews 1:4"). sins

Sin. (See Scofield "Romans 3:23"). sins

Sin. (See Scofield "Romans 3:23").

righteousness

(See Scofield "1 John 3:7"). whom no man

Cf. (See Scofield "John 1:18").

Book Introduction - 2 Timothy

Read first chapter of 2 Timothy

WRITER: The Apostle Paul (2 Timothy 1:1)

DATE: The touching letter was written by Paul to his "dearly beloved son" shortly before his martyrdom (2 Timothy 4:6-8), and contains the last words of the great apostle which inspiration has preserved.

THEME: Second Timothy (in common with Second Peter, Jude, and Second and Third John) has to do with the personal walk and testimony of a true servant of Christ in a day of apostasy and declension. The key-phrases are, "All they which are in Asia be turned away from me" (2 Timothy 1:15); and, "A good soldier of Jesus Christ" (2 Timothy 2:3). The Asian churches had not disbanded, nor ceased to call themselves Christian, but they had turned away from the doctrines of grace distinctively revealed through the Apostle Paul (see Introduction, p. 1189). This was the proof that already the apostasy had set in its first form, legalism.

The natural divisions are four:

The Apostle's greeting, 1:1-18 The pathway of an approved servant in a day of apostasy2:1-26 Apostasy and the Word, 3:1-17 A faithful servant and his faithful Lord, 4:1-22

saved(See Scofield "Romans 1:16").

grace Grace (in salvation). vs. Titus 2:11; Romans 3:24. (See Scofield "John 1:17"). Saviour

(See Scofield "Romans 1:16"). suffer

The believer's resources in a day of general declension and apostasy are:

(1) Faith 2 Timothy 1:5. (2) the Spirit 2 Timothy 1:6,7. (3) the word of God 2 Timothy 1:13; 3:1-17; 4:3,4. (4) the grace of Christ 2 Timothy 2:1. (5) separation from vessels unto dishonour 2 Timothy 2:4,20,21. (6) the Lord's sure reward 2 Timothy 4:7,8. (7) the Lord's faithfulness and power 2 Timothy 2:13,19.

grace

Grace (imparted). vs. Hebrews 4:16; Romans 6:1; 2 Peter 3:18. salvation

(See Scofield "Romans 1:16"). Lord

Jehovah. Numbers 16:5. righteousness

(See Scofield "1 John 3:7").

know

Apostasy, Summary: Apostasy, "falling away," is the act of professed Christians who deliberately reject revealed truth

(1) as to the deity of Jesus Christ, and (2) redemption through His atoning and redeeming sacrifice 1 John 4:1-3; Philippians 3:18; 2 Peter 2:1. Apostasy differs from error concerning truth, which may be the result of ignorance Acts 19:1-6 or heresy, which may be due to the sphere of Satan 2 Timothy 2:25,26 both of which may consist with true faith. The apostate is perfectly described in 2 Timothy 4:3,4. Apostates depart from the faith, but not from the outward profession of Christianity 2 Timothy 3:5. Apostate teachers are described in ; 2 Timothy 4:3; 2 Peter 2:1-19; Jude 1:4,8,11-13,16.

Apostasy in the church, as in Israel Isaiah 1:5,6; 5:5-7 is irremediable, and awaits judgment ; 2 Thessalonians 2:10-12; 2 Peter 2:17,21; Jude 1:11-15; Revelation 3:14-16. sins

Sin. (See Scofield "Romans 3:23"). salvation

(See Scofield "Romans 1:16"). righteousness

(See Scofield "1 John 3:7"). perfect

complete. (See Scofield "Matthew 5:48").

righteousness

(See Scofield "1 John 3:7"). Lord

Jehovah. 2 Samuel 3:39.

Book Introduction - Titus

Read first chapter of Titus

WRITER: The Apostle Paul ( 1:1)

DATE: Practically the same with First Timothy

THEME: Titus has much in common with First Timothy. Both Epistles are concerned with the due order of the churches. The distinction is that in First Timothy sound doctrine is more prominent 1 Timothy 1:3-10 in Titus the divine order for the local churches Titus 1:5. The permanent use of these Epistles lies in this twofold application, on the one hand to churches grown careless as to the truth of God, on the other, to churches careless as to the order of God's house. The importance of this order is made solemnly emphatic in that the tests by which true elders and deacons may be known are repeated ; 1 Timothy 3:1-7; Titus 1:6-9.

There are two divisions:

The qualifications and functions of elders, 1:1-16. The pastoral work of the true elder, 2:1-3,15.

Saviour

(See Scofield "Romans 1:16"). wanting

It is not at all a question of the presence in the assembly of persons having the qualifications of elders, made overseers by the Holy Spirit Acts 20:28 that such persons were in the churches of Crete is assumed; the question is altogether one of the appointment of such persons. These assemblies were not destitute of elders; but were "wanting," in that they were not duly appointed. There is a progress of doctrine in respect of the appointing of elders. Cf. v. 5, note.

elders

Elder (presbuteros) and bishop (episcopos = "overseer") designate the same office (cf Titus 1:7; Acts 20:17; 20:28 the former referring to the man, the latter to a function of the office. The eldership in the apostolic local churches was always plural. There is no instance of one elder in a local church. The functions of the elders are: to rule ; 1 Timothy 3:4,5; 5:17 to guard the body of revealed truth from perversion and error Titus 1:9 to "oversee" the church as a shepherd his flock ; Acts 20:28; John 21:16; Hebrews 13:17. 1 Peter 5:2. Elders are made or "set" in the churches by the Holy Spirit Acts 20:28 but great stress is laid upon their due appointment ; Acts 14:23; Titus 1:5. At first they were ordained ( (Greek - προχειροτονέω," "to elect," "to designate with the hand,") by an apostle; e).g. Acts 14:23 but in Titus and First Timothy the qualifications of an elder become part of the Scriptures for the guidance of the churches in such appointment. 1 Timothy 3:1-7.

grace

Grace (in salvation). vs. Titus 3:7; Romans 3:24. (See Scofield "John 1:17"). Saviour

(See Scofield "Romans 1:16"). redeem

Sin. (See Scofield "Romans 3:24").

righteousness (See Scofield "Romans 10:3")

saved(See Scofield "Romans 1:16"). Saviour

(See Scofield "Romans 1:16"). by his grace

Grace (in salvation). Hebrews 2:9; Romans 3:24 (See Scofield "John 1:17"). sinneth

Sin. (See Scofield "Romans 3:23").

Book Introduction - Philemon

SCOFIELD REFERENCE NOTES (Old Scofield 1917 Edition)

Read first chapter of Philemon

The Epistle of Paul the Apostle to Philemon

WRITER: The Apostle Paul ( 1:1)

DATE: Probably A.D. 64. It is one of the Prison Epistles. See Introductions to Ephesians and Colossians.

THEME: Onesimus ("profitable"), a slave of Philemon, a Christian of Colosse, had robbed his master and fled to Rome. There he became a convert through Paul, who sent him back to Philemon with this letter. It is of priceless value as a teaching

(1) in practical righteousness; (2) in Christian brotherhood; (3) in Christian courtesy; (4) in the law of love.

The divisions are four

I. Greeting 1-3.

II. The character of Philemon, 4-7.

III. Intercession for Onesimus, 8-21.

IV. Salutations and conclusion, 22-25. account

Philemon 1:17,18 perfectly illustrate imputation: "Receive him as myself"--reckon to him my merit; "If he hath wronged thee or oweth thee ought, put that on mine account"-- reckon to me his demerit.

See "Imputation," Leviticus 25:50. (See Scofield "James 2:23").

Book Introduction - Hebrews

Read first chapter of Hebrews

WRITER: The authorship of Hebrews has been in controversy from the earliest times. The book is anonymous, but the reference in 2 Peter 3:15 seems conclusive that Paul was the writer. See also Hebrews 13:23. All agree that, whether by Paul or another, the point of view is Pauline. We undoubtedly have here the method of Paul's synagogue addresses. No book of Scripture more fully authenticates itself as inspired.

DATE: From internal evidence it is clear that Hebrews was written before the destruction of the Temple, A.D. 70 (cf Hebrews 10:11).

THEME: The doctrinal passages reveal the purpose of the book. It was written with a twofold intent:

To confirm Jewish Christians by showing that Judaism had come to an end through the fulfilment by Christ of the whole purpose of the law; and The hortatory passages show that the writer had in view the danger ever present to Jewish professed believers of either lapsing back into Judaism, or of pausing short of true faith in Jesus Christ. It is clear from the Acts that even the strongest of the believers in Palestine were held to a strange mingling of Judaism and Christianity (e.g. Acts21:18-24 and that snare would be especially apt to entangle professed Christians amongst the Jews of the dispersion.

The key-word is "better." Hebrews is a series of contrasts between the good things of Judaism and the better things of Christ. Christ is "better" than angels, than Moses, than Joshua, than Aaron; and the New Covenant than the Mosaic Covenant. Church truth does not appear, the ground of gathering only being stated (Hebrews 13:13). The whole sphere of Christian profession is before the writer; hence exhortations necessary to warn and alarm a mere professor.

Hebrews is in six divisions, but these include five parenthetic passages of exhortation.

The great salvation1:1-2:18 (2:1-4, parenthetic). The rest of God, 3:1-4:16 (all parenthetic). Our great High Priest, 5:1-8,6 (5:11-6:12, parenthetic). The new covenant and the heavenly sanctuary, 8:7-10:39 (10:26-39, parenthetic). The superiority of the faith way, 11:1-40. The worship and walk of the believer-priest, 12:1-13:25 (12:3-17, parenthetic).

angels

Angel, Summary: Angel, "messenger," is used of God, of men, and of an order of created spiritual beings whose chief attributes are strength and wisdom. 2 Samuel 14:20; Psalms 103:20; 104:4. In the O.T. the expression "the angel of the Lord" (sometimes "of God") usually implies the presence of Deity in angelic form. ; Genesis 16:1-13; 21:17-19; Genesis 22:11-16; 31:11-13; Exodus 3:2-4; Judges 2:1; 6:12-16; 13:3-22 (See Scofield "Malachi 3:1"). The word "angel" is used of men in ; Luke 7:24; James 2:25; Revelation 1:20; 2:1,8,12,18; 3:1,7,14 In Revelation 8:3-5. Christ is evidently meant. Sometimes angel is used of the spirit of man. ; Matthew 18:10; Acts 12:15. Though angels are spirits ; Psalms 104:4; Hebrews 1:14 power is given them to become visible in the semblance of human form. Genesis 19:1 cf ; Genesis 19:5; Exodus 3:2; Numbers 22:22-31; Judges 2:1; 6:11,22; 13:3,6; 1 Chronicles 21:16,20; Matthew 1:20; Luke 1:26; John 20:12; Acts 7:30; 12:7,8, etc.). The word is always used in the masculine gender, though sex, in the human sense, is never ascribed to angels. ; Matthew 22:30; Mark 12:25. They are exceedingly numerous. ; Matthew 26:53; Hebrews 12:22; Revelation 5:11; Psalms 68:17. The power is inconceivable. 2 Kings 19:35. Their place is about the throne of God. ; Revelation 5:11; 7:11. Their relation to the believer is that of "ministering spirits, sent forth to minister for them who shall be heirs of salvation," and this ministry has reference largely to the physical safety and well-being of believers. ; 1 Kings 19:5; Psalms 34:7; 91:11; Daniel 6:22; Matthew 2:13,19; 4:11; Luke 22:43; Acts 5:19; Acts 12:7-10. From ; Hebrews 1:14; Matthew 18:10; Psalms 91:11 it would seem that this care for the heirs of salvation begins in infancy and continues through life. The angels observe us ; 1 Corinthians 4:9; Ephesians 3:10; Ecclesiastes 5:6 a fact which should influence conduct. They receive departing saints. Luke 16:22. Man is made "a little lower than the angels," and in incarnation Christ took "for a little "time" this lower place. ; Psalms 8:4,5; Hebrews 2:6,9 that He might lift the believer into His own sphere above angels. Hebrews 2:9,10. The angels are to accompany Christ in His second advent. Matthew 25:31. To them will be committed the preparation of the judgment of the nations. Matthew 13:30,39,41,42. See Scofield "Matthew 25:32". The kingdom-age is not to be subject to angels, but to Christ and those for whom He was made a little lower than the angels. Hebrews 2:5 An archangel, Michael, is mentioned as having a particular relation to Israel and to the resurrections. ; Daniel 10:13,21; 12:1,2; Jude 1:9; 1 Thessalonians 4:16. The only other angel whose name is revealed Gabriel, was employed in the most distinguished services. ; Daniel 8:16; 9:21; Luke 1:19,26.

Fallen angels. Two classes of these are mentioned:

(1) "The angels which kept not their first estate place, but left their own habitation," are "chained under darkness," awaiting judgment. 2 Peter 2:4; Jude 1:6; 1 Corinthians 6:3; John 5:22. (See Scofield "Genesis 6:4") (2) The angels who have Satan Genesis 3:1 as leader.

(See Scofield "Revelation 20:10").

The origin of these is nowhere explicitly revealed. They may be identical with the demons.

(See Scofield "Matthew 7:22"). For Satan and his angels everlasting fire is prepared. Matthew 25:41; Revelation 20:10. world

"oikoumene" = inhabited earth. (See Scofield "Luke 2:1"). righteousness (See Scofield "1 John 3:7").

iniquity lawlessness. (See Scofield "Romans 3:23"). salvation

(See Scofield "Romans 1:16").

transgression/disobedience

Sin. (See Scofield "Romans 3:23"). salvation

(See Scofield "Romans 1:16"). world

"oikoumene" = inhabited earth. (See Scofield "Luke 2:1"). grace

Grace (in salvation). Hebrews 10:29; Romans 3:24 (See Scofield "John 1:17"). captain

leader, or, originator, i.e. one who initiates and carries through. Trans. "author" in Hebrews 12:2. I will put Septuagint. Isaiah 8:17.

God Jehovah. Septuagint. Isaiah 8:18. took part

The word trans. "took part" is not the same as the trans. "partakers," but implies taking part in something outside one's self. he took

not of angels doth he take hold, but he taketh hold of. Cf. Septuagint. Isaiah 41:9. reconciliation

(Greek - ἱλάσκομαι, propitiation). (See Scofield "Romans 3:25").

partakers

companions; the same word trans. "fellows" in Hebrews 1:9. sin

Sin. (See Scofield "Romans 3:23"). partakers

companions; the same word trans. "fellows" in Hebrews 1:9. sinned

Sin. (See Scofield "Romans 3:23").

rest

Or, keeping of a sabbath. sin

Sin. (See Scofield "Romans 3:23"). throne of grace

Grace (imparted). Hebrews 12:15,28; Romans 6:1; 2 Peter 3:18.

sins

Sin. (See Scofield "Romans 3:23"). sins

Sin. (See Scofield "Romans 3:23"). Melchisedec

(See Scofield "Genesis 14:18").

Melchisedec was a suitable type of Christ as High Priest, because:

(1) he was a king-priest Genesis 14:18; Zechariah 6:12,13 (2) his name means, "my king is righteous" (cf) Isaiah 11:5 and he was king of Salem (i.e. "peace," cf Isaiah 11:6-9.) (3) he had no (recorded) "beginning of days" (cf) John 1:1 nor "end of life" (cf) ; Romans 6:9; Hebrews 7:23-25, nor (4) was he made a high priest by human appointment Psalms 110:4. But the contrast between the high priesthood of Melchisedec and Aaron is only as to person, "order" (or appointment), and duration. In His work Christ follows the Aaronic pattern, the "shadow" of which Christ was the substance. ; Hebrews 8:1-6; 9:1-28.

feared

(See Scofield "Psalms 19:9"). salvation

(See Scofield "Romans 1:16").

perfection

(See Scofield "Matthew 5:48"). impossible

Hebrews 6:4-8 presents the case of Jewish professed believers who halt short of faith in Christ after advancing to the very threshold of salvation, even "going along with" the Holy Spirit in His work of enlightenment and conviction. John 16:8-10. It is not said that they had faith. This supposed person is like the spies at Kadesh-barnea Deuteronomy 1:19-26 who saw the land and had the very fruit of it in their hands, and yet turned back.

partakers (Greek - ἱλάσκομαι," going along with). salvation

(See Scofield "Romans 1:16").

God

Most high God. Genesis 14:18. carnal

fleshy, i.e. addressed to the carnal or natural man. Cf. Hebrews 9:10. perfect

(See Scofield "Matthew 5:48"). save

(See Scofield "Romans 1:16"). sins

Sin. (See Scofield "Romans 3:23").

The New Covenant, Summary:

(1) "Better" than the Mosaic covenant not morally, but efficaciously Hebrews 7:19; Romans 8:3,4. (2) Established on "better" (i.e. unconditional) promises. In the Mosaic Covenant God said, "If ye will" Exodus 19:5, in the New Covenant He says, "I will" Hebrews 8:10,12. (3) Under the Mosaic Covenant obedience sprang from fear Hebrews 2:2; 12:25-27 under the New from a willing heart and mind Hebrews 8:10. (4) The New Covenant secures the personal revelation of the Lord to every believer Hebrews 8:11. (5) the complete oblivion of sins Hebrews 8:12; 10:17; 10:3. (6) rests upon an accomplished redemption Matthew 26:27,28; 1 Corinthians 11:25; Hebrews 9:11-12,18-23. (7) and secures the perpetuity, future conversion, and blessing of Israel. Jeremiah 31:31-40. See also "Kingdom (O.T.)," and 2 Samuel 7:8-17.

The New Covenant is the eighth, thus speaking of resurrection and of eternal completeness.

Covenant

I. The Eight Covenants, Summary:

(1) The Edenic Covenant (See Scofield "Genesis 1:26") conditioned the life of man in innocency. (2) The Adamic Covenant (See Scofield "Genesis 3:14") conditions the life of fallen man and gives promise of a Redeemer. (3) The Noahic Covenant (See Scofield "Genesis 9:1"). establishes the principle of human government. (4) The Abrahamic Covenant (See Scofield "Genesis 15:18") founds the nation of Israel, and confirms, with specific additions, the Adamic promise of redemption. (5) The Mosaic Covenant (See Scofield "Exodus 19:25"). condemns all men, "for that all have sinned." (6) The Palestinian Covenant (See Scofield "Deuteronomy 30:3") secures the final restoration and conversion of Israel. (7) The Davidic Covenant (See Scofield "2 Samuel 7:16") establishes the perpetuity of the Davidic family (fulfilled in Christ), Matthew 1:1; Luke 1:31-33,; Romans 1:3 and of the Davidic kingdom, over Israel, and over the whole earth; to be fulfilled in and by Christ ; 2 Samuel 7:8-17; Zechariah 12:8; Luke 1:31-33; Acts 15:14-17; 1 Corinthians 15:24. (8) The New covenant rests upon the sacrifice of Christ, and secures the eternal blessedness, under the Abrahamic Covenant Galatians 3:13-29 of all who believe. It is absolutely unconditional, and, since no responsibility is by it committed to man, it is final and irreversible.

II. The relation of Christ to the eight covenants is as follows:

(1) To the Edenic Covenant, Christ, as the "second Man," the "last Adam" 1 Corinthians 15:45-47 takes the place over all things which the first Adam lost ; Colossians 2:10; Hebrews 2:7-8. (2) He is the "Seed of the woman" of the Adamic Covenant Genesis 3:15; John 12:31; 1 John 3:8; Galatians 4:4; Revelation 20:10 and fulfilled its conditions of toil Mark 6:3 and obedience. (3) As the greatest son of Shem, in Him was fulfilled supremely the promise to Shem in the Noahic Covenant. (See Scofield "Genesis 9:1") Colossians 2:9. (4) He is the "Seed to whom the promises were made" in the Abrahamic Covenant; the son of Abraham obedient unto death Genesis 22:18; Galatians 3:16; Philippians 2:8. (5) He lived sinlessly under the Mosaic covenant and bore for us its curse. Galatians 3:10-13. (6) He lived obediently as a Jew in the land under the Palestinian Covenant, and will yet perform it gracious promises Deuteronomy 28:1-30:9. (7) He is the "Seed," "Heir," and "King" under the Davidic Covenant Matthew 1:1; Luke 1:31-33. (8) His sacrifice is the foundation of the New Covenant Matthew 26:28; 1 Corinthians 11:25.

Lord

Jehovah. Jeremiah 31:33. Lord

Jehovah. Jeremiah 31:34. merciful (Greek - ἵλεως). (See Scofield "Romans 3:25").

unrighteousness, sins

Sin. (See Scofield "Romans 3:23").

shewbread

(See Scofield "Exodus 25:30"). mercyseat

(Greek - ἱλαστήριον, place of propitation). (See Scofield "Romans 3:25"). perfect

(See Scofield "Matthew 5:48"). redemption(See Scofield "Romans 3:24").

transgressions Sin. (See Scofield "Romans 3:23"). sin

Sin. (See Scofield "Romans 3:23"). die

Death, physical, Summary:

(1) Physical death is a consequence of sin Genesis 3:19 and the universality of death proves the universality of sin Romans 5:12-14. (2) Physical death affects the body only, and is neither cessation of life nor of consciousness (See Scofield "Habakkuk 2:5"). See Scofield "Luke 16:23". Revelation 6:9,10. (3) All physical death ends in the resurrection of the body. See "Resurrection" Job 19:25. (See Scofield "1 Corinthians 15:52"). (4) Because physical death is a consequence of sin, it is not inevitable to the redeemed Genesis 5:24; 1 Corinthians 15:51,52; 1 Thessalonians 4:15-17. (5) Physical death has for the believer a peculiar qualification. It is called "sleep," because his body may be "awakened" at any moment Philippians 3:20,21; 1 Thessalonians 4:14-18. (6) The soul and spirit live, independently of the death of the body, which is described as a "tabernacle" (tent), in which the "I" dwells, and which may be put off 2 Corinthians 5:1-8; 1 Corinthians 15:42-44; 2 Peter 1:13-15. (7) At the believer's death he is "clothed upon" with a "house from heaven" pending the resurrection of the "earthly house," and is at once "with the Lord." 2 Corinthians 5:1-8; Philippians 1:23; Luke 23:43.

As to the death of Christ, (See Scofield "Matthew 27:50"). sins Sin. (See Scofield "Romans 3:23").

salvation(See Scofield "Romans 1:16").

perfect

(See Scofield "Matthew 5:48"). sins

Sin. (See Scofield "Romans 3:23"). body

Cf Psalms 40:6 the rule, applicable to all modifications of the modifications of the form of quotations in the N.T. from the O.T. writings, is that the divine Author of both Testaments is perfectly free, in using an earlier statement, to recast the mere literary form of it. the variant form will be found invariably to give the deeper meaning of the earlier statement. sins

Sin. (See Scofield "Romans 3:23"). perfected

(See Scofield "Matthew 5:48"). Lord

Jehovah, Hebrews 10:16,17; Jeremiah 31:33,34. sins Sin.

(See Scofield "Romans 3:23"). offering

Sacrifice, Summary"

(1) The first intimation of sacrifice is Genesis 3:21 the "coats of skins" having obviously come from slain animals. The first clear instance of sacrifice is Genesis 4:4 explained in Hebrews 11:4. Abel's righteousness was the result of his sacrifice, not of his character. (2) Before the giving of the law the head of the family was the family priest. By the law an order of priests was established who alone could offer sacrifices. Those sacrifices were "shadows," types, expressing variously the guilt and need of the offerer in reference to God, and all pointing to Christ and fulfilled in Him. (3) As foreshadowed by the types and explained by the N.T., the sacrifice of Christ is

penal Galatians 3:13; 2 Corinthians 5:21

substitutional Leviticus 1:4; Isaiah 53:5,6; 2 Corinthians 5:21; 1 Peter 2:24

voluntary Genesis 22:9; John 10:18

redemptive Galatians 3:13; Ephesians 1:7; 1 Corinthians 6:20

propitiatory Romans 3:25

reconciling 2 Corinthians 5:18,19; Colossians 1:21,22

efficacious John 12:32,33; Romans 5:9,10; 2 Corinthians 5:21; Ephesians 2:13; Hebrews 9:11,12,26; 10:10-17; 1 John 1:7; Revelation 1:5

and revelatory John 3:16; 1 John 4:9,10.

sin Sin. (See Scofield "Romans 3:23"). sin

Sin. (See Scofield "Romans 3:23"). Spirit of grace

Grace (in salvation). 1 Peter 1:10,13; Romans 3:24

(See Scofield "John 1:17").

righteous

Hebrews 11:4,7; Romans 10:10 (See Scofield "Romans 10:10"). saving (See Scofield "Romans 1:16").

world kosmos = mankind. (See Scofield "Matthew 4:8"). confessed

i.e. acted upon them. sin

Sin. (See Scofield "Romans 3:23"). of the reward

Omit "of the reward". righteousness

(See Scofield "1 John 3:7"). world

kosmos = mankind. (See Scofield "Matthew 4:8"). faith

The essence of faith consists in receiving what God has revealed, and may be defined as that trust in the God of the Scriptures and in Jesus Christ whom He hath sent, which receives Him as Saviour and Lord, and impels to loving obedience and good works John 1:12; James 2:14-26. The particular uses of faith give rise to its secondary definitions:

(1) For salvation, faith is personal trust, apart from meritorious works, in the Lord Jesus Christ, as delivered for our offences, and raised again for our justification Romans 4:5,23-25. (2) As used in prayer, faith is the "confidence that we have in him, that if we ask anything according to his will, he heareth us" 1 John 5:14,15. (3) As used in reference to unseen things of which Scripture speaks, faith "gives substance" to them, so that we act upon the conviction of their reality. Hebrews 11:1-3. (4) As a working principle in life, the uses of faith are illustrated in Hebrews 11:1-39.

perfect

(See Scofield "Matthew 5:48").

the sin

Omit "the." author

leader, or, originator. See margin ref., Hebrews 2:10. (See Scofield "Hebrews 2:10"). consider consider well, i.e. weigh so as to judge its value.

sinners Sin. (See Scofield "Romans 3:23"). sin

Sin. (See Scofield "Romans 3:23"). Lord

Jehovah. Proverbs 3:11,12. Lord

Jehovah. Proverbs 3:12. righteousness

(See Scofield "1 John 3:7"). it

i.e. the blessing. angels

(See Scofield "Hebrews 1:4"). church

Church (true), Summary: The true church, composed of the whole number of regenerate persons from Pentecost to the first resurrection 1 Corinthians 15:52 united together and to Christ by the baptism with the Holy Spirit 1 Corinthians 12:12,13 is the body of Christ of which He is the Head Ephesians 1:22,23. As such, it is a holy temple for the habitation of God through the Spirit Ephesians 2:21,22, is "one flesh" with Christ Ephesians 5:30,31 and espoused to Him as a chaste virgin to one husband 2 Corinthians 11:2-4.

perfect(See Scofield "Matthew 5:48"). grace

Grace (imparted). Hebrews 12:15,28; 13:9; Romans 6:1; 2 Peter 3:18.

angels

(See Scofield "Hebrews 1:4"). whose faith

Lit. considering the issue of the conversation of whom, imitate the faith. with grace

Grace (imparted). James 4:6; Romans 6:1; 2 Peter 3:18. communicate

Or, share what you have with others. Cf. Romans 12:13; Galatians 6:6. perfect

(See Scofield "Matthew 5:48").

Book Introduction - James

Read first chapter of James

WRITER: James (See Scofield "Matthew 4:21") , called "the Just" mentioned by Paul with Cephas and John as "pillars" in the church at Jerusalem Galatians 2:9. He seems to have been, as a religious man, austere, legal, ceremonial Acts 21:18-24.

DATE: Tradition fixes the martyrdom of James in the year 62, but his Epistle shows no trace of the larger revelations concerning the church and the distinctive doctrines of grace made through the Apostle Paul, nor even of the discussion concerning the relation of Gentile converts to the law of Moses, which culminated in the first council (Ac 15.), over which James presided. This presumes the very early date of James, which may confidently be set down as "the first Epistle to Christians."--Weston.

THEME: By "the twelve tribes scattered abroad" we are to understand, not Jews, but Christian Jews of the Dispersion. The church began with such Acts 2:5-11 and James, who seems not to have left Jerusalem, would feel a particular pastoral responsibility for these scattered sheep. They still resorted to the synagogues, or called their own assemblies by that name James 2:2, where "assembly" is "synagogue" in the Gr.). It appears from James 2:1-8 that they still held the synagogue courts for the trial of causes arising amongst themselves. The Epistle, then, is elementary in the extreme. To suppose that James 2:14-26 is a polemic against Paul's doctrine of justification is absurd. Neither Galatians nor Romans was yet written.

James' theme, then, is "religion" (Gr., threskeia, "outward religious service") as the expression and proof of faith. He does not exalt works as against faith, but faith as producing works. His style is that of the Wisdom-books of the O.T.

The divisions are five:

The testing of faith1:1-2:26 The reality of faith tested by the tongue, 3:1-18 The rebuke of worldliness, 4:1-17 The rich warned5 Hortatory

perfect

mature and complete. (See Scofield "Matthew 5:48"). tempted

"Temptation" is used in two senses:

(1) Solicitation to evil (e.g. Genesis 3:1-6; Matthew 4:1; 1 Corinthians 10:13; 2 Corinthians 11:3,4; James 1:14). (2) Testing under trial (eg) Genesis 22:1; Luke 22:28 Cf Luke 4:2, Cf Matthew 6:13 (solicitation to evil) and 1 Peter 1:6 (testing under trial).

sin Sin.

(See Scofield "Romans 3:23"). gift

Two words are used in the original for "gift," the first meaning the act of giving; the second, the thing given. righteousness

(See Scofield "Romans 3:21"). save

(See Scofield "Romans 1:16"). religious

(Greek - θρη̑σκος = outwardly religious).

world

"kosmos" = world-system. James 4:4; John 7:7 (See Scofield "Revelation 13:8")

the Lord of glory the Glory, i.e. in the sense of Hebrews 1:3 as taking the place of the shekinah.

with respect In the presence of Christ the Glory, earthly distinctions disappear. world

kosmos = mankind. (See Scofield "Matthew 4:8"). sin

Sin. (See Scofield "Romans 3:23"). transgressor

Sin. (See Scofield "Romans 3:23"). save

(See Scofield "Romans 1:16") justified

(See Scofield "Romans 4:2"). perfect

(See Scofield "Matthew 5:48"). imputation

Imputation is the act of God whereby He accounts righteousness to the believer in Christ, who has borne the believer's sins in vindication of the law.

(See Scofield "Philemon 1:18").

righteousness(See Scofield "Romans 3:21").

masters

teachers, knowing that we shall have the more severe judgment. Cf. Mark 12:40. perfect

(See Scofield "Matthew 5:48"). hell

(See Scofield "Matthew 5:22"). righteousness

(See Scofield "1 John 3:7").

world

"kosmos" = world-system. 2 Peter 1:4; John 7:7 (See Scofield "Revelation 13:8") grace

Grace (imparted). 1 Peter 2:19; Romans 6:1; 2 Peter 3:18 sinners

Sin. (See Scofield "Romans 3:23"). save

(See Scofield "Romans 1:16"). sin

Sin. (See Scofield "Romans 3:23").

sin

Sin. (See Scofield "Romans 3:23"). the Lord of sabaoth

i.e. Jehovah of hosts. faults Sin. (See Scofield "Romans 3:23").

righteous(See Scofield "Romans 10:10"). sins

Sin. (See Scofield "Romans 3:23").

Book Introduction - 1 Peter

Read first chapter of 1 Peter

WRITER: The Apostle Peter (1 Peter 1:1)

DATE: Probably A.D. 60. That "Babylon" refers to the former city on the Euphrates, or to Rome, cannot be inferred from 1 Peter 5:13. The text is obscure.

THEME: While Peter undoubtedly has scattered Jewish believers in mind, his Epistles comprehend Gentile believers also (1 Peter 2:10). The present Epistle, written from a church on Gentile ground (1 Peter 5:13), presents all the foundational truths of the Christian faith, with special emphasis on the atonement. The distinctive note of First Peter is preparation for victory over suffering. The last-name word occurs about fifteen times, and is the key-word to the Epistle.

The Epistle is in three parts:

Christian suffering and conduct in the light of full salvation, 1:1-2:8 The believer's life in view of his sevenfold position, and of the vicarious suffering of Christ, 2:9-4:19 Christian service in the light of the coming of the Chief Shepherd, 5:1-14

sins

Sin. (See Scofield "Romans 3:23"). Elect

Election, Summary: In both Testaments the Hebrew and Greek words are rendered "elect," "election," "choose," "chosen." In all cases they mean, simply, "chosen," or "to choose"; and are used of both human and divine choices.

(1) In the latter use election is: (a) corporate, as of the nation of Israel, or the church Isaiah 45:4; Ephesians 1:4 and (b) individual 1 Peter 1:2 (2) Election is according to the foreknowledge of God 1 Peter 1:2 and wholly of grace, apart from human merit ; Romans 9:11; 11:5,6. (3) Election proceeds from the divine volition John 15:16.

Election is, therefore:

(1) The sovereign act of God in grace whereby certain are chosen from among mankind for Himself. John 15:19. (2) The sovereign act of God whereby certain elect persons are chosen for distinctive service for Him. Luke 6:13; Acts 9:15; 1 Corinthians 1:27,28

might

Suffering, in First Peter, is set in the light of:

(1) assured salvation, 1 Peter 1:2-5. (2) the greater glory at Christ's appearing, 1 Peter 1:7; (3) Christ's sufferings and coming glories, 1 Peter 1:11 (4) the believer's association with Him in both, 1 Peter 2:20,21; 3:17,18 4:12,13. (5) the purifying effect of suffering, 1 Peter 1:7; 4:1,2; 5:10. (6) that Christ is now glorified in the believer's patient suffering, 1 Peter 4:16. (7) that suffering is disciplinary, 1 Peter 4:17-19; 1 Corinthians 11:31,32; Hebrews 12:5-13.

salvation

(See Scofield "Romans 1:16"). for the grace

Grace (in salvation). 1 Peter 5:12; Romans 3:24 (See Scofield "John 1:17"). redeemed

(See Scofield "Romans 3:24"). foreordained

The divine order is foreknowledge, election, predestination. That foreknowledge determines the election or choice is clear from 1 Peter 1:2 and predestination is the bringing to pass of the election. "election looks back to foreknowledge; predestination forward to the destiny." But Scripture nowhere declares what it is in the divine foreknowledge which determines the divine election and predestination. The foreknown are elected, and the elect are predestinated, and this election is certain to every believer by the mere fact that he believes 1 Thessalonians 1:4,5

See Predestination (See Scofield "Ephesians 1:5").

stone of stumbling

Christ crucified is the Rock:

(1) Smitten that the Spirit of life may flow from Him to all who will drink Exodus 17:6; 1 Corinthians 10:4; John 4:13,14; 7:37-39. (2) To the church the foundation and chief corner Stone Ephesians 2:20. (3) To the Jews at His first coming a "stumbling stone" Romans 9:32,33; 1 Corinthians 1:23. (4) to Israel at His second coming the "headstone of the corner" Zechariah 4:7. (5) To the Gentile world-power the smiting "stone cut out without hands" Daniel 2:34. (6) In the divine purpose the Stone which, after the destruction of Gentile world- power, is to grow and fill the earth. (7) To unbelievers the crushing Stone of judgment. Matthew 21:44.

priesthood

The New Testament priesthood, Summary:

(1) Until the law was given the head of each family was the family priest Genesis 8:20; 26:25; 31:54. (2) When the law was proposed, the promise to perfect obedience was that Israel would be unto God "a kingdom of priests" Exodus 19:6. but Israel violated the law, and God shut up the priestly office to the Aaronic family, appointing the tribe of Levi to minister to them, thus constituting the typical priesthood Exodus 28:1. (3) In the dispensation of grace, all believers are unconditionally constituted a "kingdom of priests" 1 Peter 2:9; Revelation 1:6 the distinction which Israel failed to achieve by works. The priesthood of the believer is, therefore, a birthright; just as every descendant of Aaron was born to the priesthood Hebrews 5:1. (4) The chief privilege of a priest is access to God. Under law the high priest only could enter "the holiest of all," and that but once a year Hebrews 9:7, but when Christ died, the veil, type of Christ's human body Hebrews 10:20 was rent, so that now the believer-priests, equally with Christ the High Priest, have access to God in the holiest Hebrews 10:19-22.

The high Priest is corporeally there Hebrews 4:14-16; 9:24; 10:19-22.

(5) In the exercise of his office the New Testament believer-priest is (1) a sacrificer who offers a threefold sacrifice: (a) his own living body. Romans 12:1; Philippians 2:17; 2 Timothy 4:6; 1 John 3:16; James 1:27 (b) praise to God, "the fruit of the lips that make mention of His name" (R.V.), to be offered "continually" ; Hebrews 13:15; Exodus 25:22 "I will commune with thee from above the mercy seat"); (c) his substance ; Hebrews 13:16; Romans 12:13; Galatians 6:6; 3 John 1:5-8; Hebrews 13:2; Galatians 6:10; Titus 3:14. (2) The N.T. priest is also an intercessor 1 Timothy 2:1; Colossians 4:12

this is thankworthy

Grace (imparted). 1 Peter 3:7; Romans 6:1; 2 Peter 3:18. faults

Sin. (See Scofield "Romans 3:23"). sin

Sin. (See Scofield "Romans 3:23"). sins Sin. (See Scofield "Romans 3:23").

righteousness(See Scofield "Romans 10:10").

grace

Grace (imparted). 1 Peter 4:10; Romans 6:1; 2 Peter 3:18. righteous

(See Scofield "Romans 10:10"). righteousness

(See Scofield "1 John 3:7") sins

Sin. (See Scofield "Romans 3:23"). once

Omit "once." angels

(See Scofield "Hebrews 1:4").

sin

Sin. (See Scofield "Romans 3:23"). that are dead

i.e. it was preached to them that are now dead. sins

Sin. (See Scofield "Romans 3:23"). grace

Grace (imparted). 1 Peter 5:5,10; Romans 6:1; 2 Peter 3:18 righteous

Righteousness. (See Scofield "Romans 10:10")

saved (See Scofield "Romans 1:16")

sinner Sin. (See Scofield "Romans 3:23").

world

kosmos = mankind. (See Scofield "Matthew 4:8"). all grace

Grace (imparted). 1 Peter 5:5,10; 2 Peter 1:2; Romans 6:1; 2 Peter 3:18

perfect See note, (See Scofield "Matthew 5:48"). true grace

Grace (in salvation). vs. John 1:16,17; Romans 3:24 (See Scofield "John 1:17")

Book Introduction - 2 Peter

Read first chapter of 2 Peter

WRITER: The Apostle Peter (2 Peter 1:1)

DATE: Probably A.D. 66

THEME: Second Peter and Second Timothy have much in common. In both, the writers are aware that martyrdom is near (2 Timothy 4:6; 2 Peter 1:14 with ; John 21:18,19); both are singularly sustained and joyful; both foresee the apostasy in which the history of the professing church will end. Paul finds that apostasy in its last stage when the so-called laity (See Scofield "Revelation 2:6") , have become infected (2 Timothy 3:1-5; 4:3,4); Peter traces the origin of the apostasy to false teachers (2 Peter 2:1-3,15-19). In Peter the false teachers deny redemption truth (2 Peter 2:1); we shall find in First John a deeper depth--denial of the truth concerning Christ's person (1 John 4:1-5). In Jude all phases of the apostasy are seen. But in none of these Epistles is the tone one of dejection or pessimism. God and His promises are still the resource of the believer.

The Epistle is in four divisions:

The great Christian virtues, 1:1-14 The Scriptures exalted, 1:15-21 Warnings concerning apostate teachers, 2:1-22 The second coming of Christ and the day of Jehovah, 3:1-18

grace

Grace (imparted). Romans 6:1; 2 Peter 3:18 world

kosmos = world-system. 2 Peter 2:20; John 7:7 (See Scofield "Revelation 13:8"). sins

Sin. (See Scofield "Romans 3:23"). holy mount

Where the reference is to things, the meaning of "holy" or "sanctified" is, simply, set apart for the use of God, or rendered sacred by the divine presence. whereunto

That is, made more sure by fulfilment in part. Fulfilled prophecy is a proof of inspiration because the Scripture predictions of future events were uttered so long before the events transpired that no merely human sagacity or foresight could have anticipated them, and these predictions are so detailed, minute, and specific, as to exclude the possibility that they were mere fortunate guesses. Hundreds of predictions concerning Israel, the land of Canaan, Babylon, Assyria, Egypt, and numerous personages--so ancient, so singular, so seemingly improbable, as well as so detailed and definite that no mortal could have anticipated them--have been fulfilled by the elements, and by men who were ignorant of them, or who utterly disbelieved them, or who struggled with frantic desperation to avoid their fulfilment. It is certain, therefore, that the Scriptures which contain them are inspired. "Prophecy came not in olden time by the will of man; but holy men of God spake as they were moved by the Holy Ghost" 2 Peter 1:21.

a more sure Or, the word of prophecy made more sure.

dark place Or, squalid place. Psalms 119:105; John 1:4,9. any private

its own interpretation; i.e. not isolated from all that the Word has given elsewhere.

world

kosmos = mankind. (See Scofield "Matthew 4:8"). natural brute beasts

natural animals without reason. Jude 1:10. sin

Sin. (See Scofield "Romans 3:23"). Balaam

Balaam. (See Scofield "Numbers 22:5") was the typical hireling prophet, anxious only to make a market of his gift. This is the "way" of Balaam. See the "error" of Balaam, See Scofield "Jude 1:11" and the "doctrine" of Balaam, See Scofield "Revelation 2:14". world kosmos = world-system.

1 John 2:15-17; John 7:7 (See Scofield "Revelation 13:8")

Saviour(See Scofield "Romans 1:16").

Saviour

(See Scofield "Romans 1:16"). world

kosmos = mankind. (See Scofield "Matthew 4:8"). righteousness

(See Scofield "1 John 3:7"). salvation

(See Scofield "Romans 1:16"). grace Grace (imparted). Summary (see "Grace,") (See Scofield "John 1:17") grace is not only dispensationally a method of divine dealing in salvation

(See Scofield "John 1:17") but is also the method of God in the believer's life and service. As saved, he is "not under the law, but under grace" Romans 6:14. Having by grace brought the believer into the highest conceivable position. Ephesians 1:6. God ceaselessly works through grace, to impart to, and perfect in him, corresponding graces ; John 15:4,5; Galatians 5:22,23.

Grace, therefore, stands connected with service Romans 12:6; 15:15,16; 1 Corinthians 1:3-7; 3:10; 15:10; 2 Corinthians 12:9,10; Galatians 2:9; Ephesians 3:7,8; Ephesians 4:7; Philippians 1:7; 2 Timothy 2:1,2; 1 Peter 4:10 with Christian growth ; 2 Corinthians 1:12; Ephesians 4:29; Colossians 3:16; 4:6; 2 Thessalonians 1:12; Hebrews 4:16; 12:28,29; 13:9; James 4:6; 1 Peter 1:2; 3:7; 5:5,10; 2 Peter 3:18; Jude 1:4 and with giving ; 2 Corinthians 4:15; 8:1,6,7,19; 9:14

grace Grace (imparted). Romans 6:1; 2 Peter 3:18.

Book Introduction - 1 John

Read first chapter of 1 John

WRITER: The Apostle John, as unbroken tradition affirms, and as internal evidence and comparison with the Gospel of John prove.

DATE: Probably A.D. 90

THEME: First John is a family letter from the Father to His "little children" who are in the world. With the possible exception of the Song, it is the most intimate of the inspired writings. The world is viewed as without. The sin of a believer is treated as a child's offence against his Father, and is dealt with as a family matter (1 John 1:9; 2:1). The moral government of the universe is not in question. The child's sin as an offence against the law had been met in the Cross, and "Jesus Christ the righteous" is now his "Advocate with the Father." John's Gospel leads across the threshold of the Father's house; his first Epistle makes us at home there. A tender word is used for "children," teknia, "born ones," or "bairns." Paul is occupied with our public position as sons; John with our nearness as born-ones of the Father.

First John is in two principal divisions.

The family with the Father, 1:1-3:24. The family and the world, 4:1-5:21.

There is a secondary analysis in each division of which occurs the phrase, "My little children," as follows:

Introductory, the incarnation, 1:1,2. The little children and fellowship1:3-2:14 The little children and secular and "religious" world2:15-28. How the little children may know each other, 2:29-3:10 How the little children must live together, 3:11-24. Parenthetic: How the little children may know false teachers, 4:1-6. The little children assured and warned, 4:7-5:21.

grace Grace (imparted). Summary (see "Grace,") (See Scofield "John 1:17") grace is not only dispensationally a method of divine dealing in salvation

(See Scofield "John 1:17") but is also the method of God in the believer's life and service. As saved, he is "not under the law, but under grace" Romans 6:14. Having by grace brought the believer into the highest conceivable position. Ephesians 1:6. God ceaselessly works through grace, to impart to, and perfect in him, corresponding graces ; John 15:4,5; Galatians 5:22,23.

Grace, therefore, stands connected with service Romans 12:6; 15:15,16; 1 Corinthians 1:3-7; 3:10; 15:10; 2 Corinthians 12:9,10; Galatians 2:9; Ephesians 3:7,8; Ephesians 4:7; Philippians 1:7; 2 Timothy 2:1,2; 1 Peter 4:10 with Christian growth ; 2 Corinthians 1:12; Ephesians 4:29; Colossians 3:16; 4:6; 2 Thessalonians 1:12; Hebrews 4:16; 12:28,29; 13:9; James 4:6; 1 Peter 1:2; 3:7; 5:5,10; 2 Peter 3:18; Jude 1:4 and with giving ; 2 Corinthians 4:15; 8:1,6,7,19; 9:14

grace Grace (imparted). Romans 6:1; 2 Peter 3:18. light

What it is to "walk in the light" is explained by 1 John 1:8-10. "All things...are made manifest by the light" Ephesians 5:13 The presence of God brings the consciousness of sin in the nature 1 John 1:8 and sins in the life 1 John 1:9,10. The blood of Christ is the divine provision for both. To walk in the light is to live in fellowship with the Father and the Son. Sin interrupts, but confession restores that fellowship. Immediate confession keeps the fellowship unbroken.

light (See Scofield "Exodus 27:20")

advocate

Advocacy is that work of Jesus Christ for sinning saints which He carries on with the Father whereby, because of the eternal efficacy of His own sacrifice, He restores them to fellowship. CF Psalms 23:3. (See Scofield "John 13:10").

sin Sin. (See Scofield "Romans 3:23"). propitiation (Greek - ἱλασμός, that which propitiates). (See Scofield "Romans 3:25").

the sins Omit words "the sins.".

world kosmos = mankind. (See Scofield "Matthew 4:8"). commandments

John uses "commandments":

(1) in the general sense of the divine will, however revealed, "his word" (1Jn 2:5); and (2) especially of the law of Christ Galatians 6:2; 2 John 1:5. See, also, John 15:10-12.

perfect

(See Scofield "Matthew 5:48"). sins

Sin. (See Scofield "Romans 3:23"). little children

The little ones of the family; (See Scofield "1 John 2:28"). world

kosmos = world-system. 1 John 3:13; John 7:7. (See Scofield "Revelation 13:8"). went out from us

"Went out from us," that is, doctrinally. Doubtless then, as now, the deniers of the Son 1 John 2:22,23 still called themselves Christians. Cf 2 Timothy 1:15. little children

The general term for all children.

world

kosmos = mankind. (See Scofield "Matthew 4:8"). committeth sin practiseth sin practiseth also lawlessness; and sin is lawlessness.

sin Sin. (See Scofield "Romans 3:23") righteousness

"Righteousness" here, and in the passages having marginal references to this, means the righteous life which is the result of salvation through Christ. The righteous man under law became righteous by doing righteously; under grace he does righteously because he has been made righteous Romans 3:22.

(See Scofield "Romans 10:3") righteousness

(See Scofield "1 John 3:7"). world

kosmos = world-system. 1 John 4:3-5; John 7:7. (See Scofield "Revelation 13:8").

world kosmos = world-system. 1 John 5:4,5,19; John 7:7. (See Scofield "Revelation 13:8"). world

kosmos = mankind. (See Scofield "Matthew 4:8"). propitiation

(Greek - ἱλασμός). (See Scofield "1 John 2:2"). perfected

(See Scofield "Matthew 5:48"). Saviour(See Scofield "Romans 1:16").

world kosmos = mankind. (See Scofield "Matthew 4:8"). perfect

(See Scofield "Matthew 5:48").

world

kosmos = world-system. Revelation 11:15; John 7:7. (See Scofield "Revelation 13:8"). v. 7

It is generally agreed that v.7 has no real authority, and has been inserted. 1 John 5:7. in earth Omit "in earth."

agree Or, are to one point or purpose. sin

Sin. (See Scofield "Romans 3:23").

Book Introduction - 2 John

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WRITER: The Apostle John.

DATE: Probably A.D. 90.

THEME: Second John gives the essentials of the personal walk of the believer in a day when "many deceivers are entered into the world" (2 John 1:7). The key phrase is "the truth," by which John means the body of revealed truth, the Scriptures. The Bible as the only authority for doctrine and life, is the believer's resource in a time of declension and apostasy.

The Epistle in three divisions:

The pathway of truth and love, vs. 1-6 The peril of unscriptural ways, vs. 7-11 Superscription, vs. 12,13

that we love one another

Law (of Christ), Summary: The new "law of Christ" is the divine love, as wrought into the renewed heart by the Holy Spirit Romans 5:5; Hebrews 10:16 and outflowing in the energy of the Spirit, unforced and spontaneous, toward the objects of the divine love ; 2 Corinthians 5:14-20; 1 Thessalonians 2:7,8. It is, therefore, " the law of liberty" ; James 1:25; 2:12 in contrast with the external law of Moses. Moses' law demands love, ; Leviticus 19:18; Deuteronomy 6:5; Luke 10:27 Christ's law is love ; Romans 5:5; 1 John 4:7,19,20 and so takes the place of the external law by fulfilling it ; Romans 13:10; Galatians 5:14. It is the "law written in the heart" under the New Covenant.

(See Scofield "Hebrews 8:8"). world

kosmos = mankind. (See Scofield "Matthew 4:8"). transgresseth

Sin. (See Scofield "Romans 3:23").

Book Introduction - 3 John

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WRITER: The Apostle John.

DATE: Probably about A.D. 90.

THEME: The aged Apostle had written to a church which allowed one Diotrephes to exercise an authority common enough in later ages, but wholly new in the primitive churches. Diotrephes had rejected the apostolic letters and authority. It appears also that he had refused the ministry of the visiting brethren (3 John 1:10), and cast out those that had received them. Historically, this letter marks the beginning of that clerical and priestly assumption over the churches in which the primitive church order disappeared. This Epistle reveals, as well, the believer's resource in such a day. No longer writing as an apostle, but as an elder, John addresses this letter, not to the church as such, but to a faithful man in the church for the comfort and encouragement of those who were standing fast in the primitive simplicity. Second John conditions the personal walk of the Christian in a day of apostasy; Third John the personal responsibility in such a day of the believer as a member of the local church. The key-phrase is "the truth" (see 2 John, Introduction).

There are three divisions:

Personal greetings, vs. 1-4 Instructions concerning ministering brethren, vs. 5-8 The apostate leader and the good Demetrius, vs. 9-14 </ol>
Book Introduction - Jude

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WRITER: Jude, the brother of James (Jude 1:1)

DATE: Probably A.D. 66

THEME: It is not so much Jude who speaks, as the constraining Spirit (Jude 1:3) and the theme is, "Contending for the faith" (Luke 18:8), (See Scofield "Luke 18:8"). In this brief letter the apostasy (See Scofield "2 Thessalonians 2:3") of the professing church is predicted, and the cause and course described. As in Second Timothy and Second Peter the apostasy is treated as having already set in.

The Epistle is in five divisions:

Introduction vs. 1,2 Occasion of the Epistle, vs. 3,4 Apostasy is possible, vs. 5-7 Apostate teachers described, vs. 8-19 The saints assured and comforted, vs. 20-25

preserved

Assurance is the believer's full conviction that, through the work of Christ alone, received by faith, he is in possession of a salvation in which he will be eternally kept. And this assurance rests only upon the Scripture promises to him who believes. salvation (See Scofield "Romans 1:16").

it was needful Lit. constraint was upon me, i.e. of the Spirit. saved

(See Scofield "Romans 1:16"). great day

The judgment of the fallen angels. The "great day" is the day of the Lord Isaiah 2:9-22. As the final judgment upon Satan occurs after the thousand years, and preceding the final judgment Revelation 20:10 it is congruous to conclude, as to the time, that other fallen angels are judged with him ; 2 Peter 2:4; Revelation 20:10. Christians are associated with Christ in this judgment. For association with angels at judgment 1 Corinthians 6:3.

For other information (See Scofield "Revelation 20:12").

angels(See Scofield "Hebrews 1:4"). Cain

Cain (cf) Genesis 4:1 type of the religious natural man, who believes in a God, and in "religion," but after his own will, and who rejects redemption by blood. Compelled as a teacher of religion to explain atonement, the apostate teacher explains it away.

error of Balaam

Balaam, the "error" of Balaam must be distinguished from his "way" (See Scofield "2 Peter 2:15") and his "doctrine" See Scofield "Revelation 2:14".

The "error" of Balaam was that, reasoning from natural morality and seeing the evil in Israel, he supposed a righteous God must curse them. He was blind to the higher morality of the Cross, through which God maintains and enforces the authority and awful sanctions of His law, so that He can be just and the justifier of a believing sinner. The "reward" of Jude 1:11 may not be money, but popularity, or applause.

Core

See Nu 16. The sin of Korah was denial of the authority of Moses as God's chosen spokesman, and intrusion into the priest's office.

gainsaying antilogia = against the Word. sinners

Sin. (See Scofield "Romans 3:23"). flesh

Flesh, Summary: "Flesh," in the ethical sense, is the whole natural or unregenerate man, spirit, soul, and body, as centered upon self, prone to sin, and opposed to God Romans 7:18. The regenerate man is not "in the sphere of the flesh," but in the sphere of the Spirit Romans 8:9 but the flesh is still in him, and he may, according to his choice, "walk after the flesh" or "in the Spirit" ; 1 Corinthians 3:1-4; Galatians 5:16,17. In the first case he is a "carnal," in the second a "spiritual," Christian. Victory over the flesh will be the habitual experience of the believer who walks in the Spirit ; Romans 8:2,4; Galatians 5:16,17.

Book Introduction - Revelation

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WRITER: The Apostle John ( 1:1)

DATE: A.D. 96

THEME: The theme of the Revelation is Jesus Christ ( 1:1), presented in a threefold way:

As to time: "which is, and which was, and which is to come" (1:4); As to relationships--the churches (1:9-3:22), to the tribulation (4:1-19:21), to the kingdom (20:1-22:21); In His offices--High Priest (8:3-6), Bridegroom (19:7-9), King-Judge (20:1-15).

But while Christ is thus the central theme of the book, all of the events move toward one consummation, the bringing in of the covenanted kingdom. The key-phrase is the prophetic declaration of the "great voices in heaven" (Revelation 11:15), lit, "The world kingdom of our Lord and of his Christ has come." The book is, therefore, a prophecy (Revelation 1:3).

The three major divisions of Revelation must be clearly held if the interpretation is to be sane and coherent. John was commanded to "write" concerning three classes of "things" (Revelation 1:19):

Things past, "the things thou hast seen," i.e. the Patmos vision, 1:1-20. Things present, "the things which are," i.e. things then existing--obviously the churches. The temple had been destroyed, the Jews dispersed: the testimony of God had been committed to the Churches (1 Timothy 3:15). Accordingly we have seven messages to seven representative churches, 2:1-3:22. It is noteworthy that the church is not mentioned in chapters 5-18. Things future, "things which shall be hereafter," lit. "after these," i.e. after the church period ends, 4:1-22:21. The third major division, as Erdman (W.J.) has pointed out, falls into a series of six sevens, with parenthetical passages, making, with the church division, seven sevens.

The six sevens are:

The seals, 4:1-8:1. The seven trumpets, 8:2-11:19. The seven personages, 12:1-14,20. The seven vials (bowls), 15:1-16:21. The seven dooms, 17:1-20:15. The seven new things, 21:1-22:21.

The parenthetical passages are:

The Jewish remnant and the tribulation saints, 7:1-17. The angel, the little book, the two witnesses, 10:1-11:14. The Lamb, the Remnant, and the everlasting Gospel, 14:1-13. The gathering of the kings at Armageddon, 16:13-16. The four alleluias in heaven, 19:1-6. These passages do not advance the prophetic narrative. Looking backward and forward they sum up results accomplished, and speak of results yet to come as if they had already come. In Re14:1, for example, the Lamb and Remnant are seen prophetically on Mount Sion, though they are not actually there till Re20:4-6.</ol>

The end of the church period (2-3.) is left indeterminate. It will end by the fulfilment of 1 Thessalonians 4:14-17. Chapters 4-19. are believed to synchronize with Daniel's Seventieth Week ((See Scofield "Daniel 9:24"). The great tribulation begins at the middle of the week," and continues three and a half years (Revelation 11:3-19:21). The tribulation is brought to an end by the appearing of the Lord and the battle of Armageddon (Matthew 24:29,30; Revelation 19:11-21). The kingdom follows (Revelation 20:4,5); after this the "little season" (Revelation 20:7-15), and then eternity.

Interpreters of the Revelation should bear in mind two important passages: 1 Peter 1:12; 2 Peter 1:20,21. Doubtless much which is designedly obscure to us will be clear to those for whom it was written as the time approaches. angel (See Scofield "Hebrews 1:4") sins

Sin. (See Scofield "Romans 3:23"). isle

From 1:1 to 1:20 the Seer is on the earth, looking at the vision of Christ.; 2:1 to 3:22 he is on the earth looking forward through the church-age.; 4:1 to 11:1 he is "in the Spirit" (Revelation 4:2; cf Ezekiel 3:12-14) observing things in heaven and on earth.; 11:1 to 11:12 he is in Jerusalem with the two witnesses. 11:13 to the end he is in heaven observing and recording things in heaven and upon the earth. voice The theophanies. Revelation 1:9-20; Genesis 12:7 hell

Hades, (See Scofield "Luke 16:23"). hereafter

things that are to be after these, i.e. after the churches. angels

The natural explanation of the "messengers" is that they were men sent by the seven churches to ascertain the state of the aged apostle, now an exile in Patmos (cf) Philippians 4:18 but they figure any who bear God's messages to a church.

churches

The messages to the seven churches have a fourfold application:

(1) Local, to the churches actually addressed; (2) admonitory, to all churches in all time as tests by which they may discern their true spiritual state in the sight of God; (3) personal, in the exhortations to him "that hath an ear," and in the promise "to him that overcometh"; (4) prophetic, as disclosing seven phases of the spiritual history of the church from, say, A.D. 96 to the end. It is incredible that in a prophecy covering the church period, there should be no such foreview. These messages must contain that foreview if it is in the book at all, for the church does not appear after Revelation 3:22. Again, these messages by their very terms go beyond the local assemblies mentioned. Most conclusively of all, these messages do present an exact foreview of the spiritual history of the church, and in this precise order. Ephesus gives the general state at the date of the writing; Smyrna, the period of the great persecutions; Pergamos, the church settled down in the world, "where Satan's throne is," after the conversion of Constantine, say A.D. 316. Thyatira is the Papacy, developed out of the Pergamos state: Balaamism (worldliness) and Nicolaitanism (priestly assumption) having conquered. As Jezebel brought idolatry into Israel, so Romanism weds Christian doctrine to pagan ceremonies. Sardis is the Protestant Reformation, whose works were not "fulfilled." Philadelphia is whatever bears clear testimony to the Word and the Name in the time of self-satisfied profession represented by Laodicea.

mystery(See Scofield "Matthew 13:11").

angels

The natural explanation of the "messengers" is that they were men sent by the seven churches to ascertain the state of the aged apostle, now an exile in Patmos (cf) Philippians 4:18 but they figure any who bear God's messages to a church.

churches

The messages to the seven churches have a fourfold application:

(1) Local, to the churches actually addressed; (2) admonitory, to all churches in all time as tests by which they may discern their true spiritual state in the sight of God; (3) personal, in the exhortations to him "that hath an ear," and in the promise "to him that overcometh"; (4) prophetic, as disclosing seven phases of the spiritual history of the church from, say, A.D. 96 to the end. It is incredible that in a prophecy covering the church period, there should be no such foreview. These messages must contain that foreview if it is in the book at all, for the church does not appear after Revelation 3:22. Again, these messages by their very terms go beyond the local assemblies mentioned. Most conclusively of all, these messages do present an exact foreview of the spiritual history of the church, and in this precise order. Ephesus gives the general state at the date of the writing; Smyrna, the period of the great persecutions; Pergamos, the church settled down in the world, "where Satan's throne is," after the conversion of Constantine, say A.D. 316. Thyatira is the Papacy, developed out of the Pergamos state: Balaamism (worldliness) and Nicolaitanism (priestly assumption) having conquered. As Jezebel brought idolatry into Israel, so Romanism weds Christian doctrine to pagan ceremonies. Sardis is the Protestant Reformation, whose works were not "fulfilled." Philadelphia is whatever bears clear testimony to the Word and the Name in the time of self-satisfied profession represented by Laodicea.

mystery(See Scofield "Matthew 13:11"). Nicolaitanes

From nikao, "to conquer," and laos, "the people," or "laity." There is no ancient authority for a sect of the Nicolaitanes. If the word is symbolic it refers to the earliest form of the notion of a priestly order, or "clergy," which later divided an equal brotherhood Matthew 23:8 into "priests" and "laity." What in Ephesus was "deeds" Revelation 2:6 had become in Pergamos a "doctrine Revelation 2:15.

Nicolaitanes Revelation 2:15, contra, ; 1 Peter 5:2,3; Matthew 24:49. angel

(See Scofield "Hebrews 1:4"). angel

(See Scofield "Hebrews 1:4"). The "doctrine" of Balaam

The doctrine of Balaam (CF) (See Scofield "2 Peter 2:15") See Scofield "Jude 1:11" was his teaching Balak to corrupt the people who could not be cursed. ; Numbers 31:15,16; 22:5; 23:8 by tempting them to marry women of Moab, defile their separation, and abandon their pilgrim character. It is that union with the world and the church which is spiritual unchastity. James 4:4. Pergamos had lost the pilgrim character and was "dwelling" Revelation 2:13 "where Satan's throne is," in the world. ; John 12:31; 14:30; 16:11. a white stone

Signifies approval. angel

(See Scofield "Hebrews 1:4").

angel

(See Scofield "Hebrews 1:4"). perfect

(See Scofield "Matthew 5:48"). angels

(See Scofield "Hebrews 1:4"). angel

(See Scofield "Hebrews 1:4"). world

"oikoumene" = inhabited earth. (See Scofield "Luke 2:1"). go no more

See, Psalms 23:6, contrast, Hebrews 13:14. Father

This passage, in harmony with Luke 1:32,33; Matthew 19:28; Acts 2:30,34,35; Acts 15:14-16 is conclusive that Christ is not now seated upon His own throne. The Davidic Covenant, and the promises of God through the prophets and Angle Gabriel concerning the Messianic kingdom await fulfilment.

Come up hither

This call seems clearly to indicate the fulfilment of 1 Thessalonians 4:14-17. The word "church" does not again occur in the Revelation till all is fulfilled. beasts

living creatures. (See Scofield "Ezekiel 1:5"). beasts

beasts living creatures. (See Scofield "Ezekiel 1:5")

God Almighty Jehovah of hosts. Isaiah 6:3 beasts

living creatures. (See Scofield "Ezekiel 1:5")

angel

(See Scofield "Hebrews 1:4") beasts

living creatures. (See Scofield "Ezekiel 1:5"). came

Cf. Daniel 7:13,14. The two visions are identical; the Revelation adding that which was hidden from Daniel, that the kings and priests of the church-age are to be associated with the "Son of Man," the "Lamb as it had been slain," in His reign "on the earth" Revelation 2:9,10. beasts

living creatures. (See Scofield "Ezekiel 1:5"). redeemed

(See Scofield "Romans 3:24"). beasts

living creatures. (See Scofield "Ezekiel 1:5"). beasts

living creatures. (See Scofield "Ezekiel 1:5").

Come and see Come! Omit "and see." So Revelation 1:3,5,7 a white horse

See, Zechariah 6:3, cf. Christ in Revelation 19:11 whom the Beast imitates. beast living creatures. (See Scofield "Ezekiel 1:5").

Come and see Come! Omit "and see." So Revelation 6:1,5,7. beast living creatures. (See Scofield "Ezekiel 1:5").

Come and see Come! Omit "and see." So Revelation 6:1,3,7. beasts

living creatures. (See Scofield "Ezekiel 1:5"). beast living creatures. (See Scofield "Ezekiel 1:5").

Come and see Come! Omit "and see." So Revelation 6:1,3,5 hades

(See Scofield "Luke 16:23"). fulfilled

i.e. their number filled up.

angels

(See Scofield "Hebrews 1:4"). angel

(See Scofield "Hebrews 1:4") salvation

(See Scofield "Romans 1:16"). angels(See Scofield "Hebrews 1:4").

beasts living creatures. (See Scofield "Ezekiel 1:5"). tribulation

The great tribulation is the period of unexampled trouble predicted in the passages cited under that head from Psalms 2:5 to Revelation 7:14 and described in Re 11.-18. Involving in a measure the whole earth Revelation 3:10 it is yet distinctly "the time of Jacob's trouble" Jeremiah 30:7 and its vortex Jerusalem and the Holy Land. It involves the people of God who will have returned to Palestine in unbelief. Its duration is three and a half years, or the last half of the seventieth week of Daniel. (See Scofield "Daniel 9:24"). Revelation 11:2,3 The elements of the tribulation are:

(1) The cruel reign of the "beast out of the sea" Revelation 13:1 who at the beginning of the three and a half years, will break his covenant with the Jews (by virtue of which they will have re-established the temple worship, Daniel 9:27 and show himself in the temple, demanding that he be worshipped as God ; Matthew 24:15; 2 Thessalonians 2:4. (2) The active interposition of Satan "having great wrath" Revelation 12:12 who gives his power to the Beast Revelation 13:4,5. (3) The unprecedented activity of demons Revelation 9:2,11 and (4) the terrible "bowl" judgments of Re 16.

The great tribulation will be, however, a period of salvation. An election out of Israel is seen as sealed for God Revelation 7:4-8 and, with an innumerable multitude of Gentiles Revelation 7:9 are said to have come "out of the great tribulation" Revelation 7:14. They are not of the priesthood, the church, to which they seem to stand somewhat in the relation of the Levites to the priests under the Mosaic Covenant. The great tribulation is immediately followed by the return of Christ in glory, and the events associated therewith Matthew 24:29,30.

See "Remnant" Isaiah 1:9.

(See Scofield "Romans 11:5"). "Beast" See Scofield "Daniel 9:24" See Scofield "Revelation 19:20" "Armageddon" Revelation 16:14. See Scofield "Revelation 19:17". God

Adonai Jehovah. Isaiah 25:8.

angels(See Scofield "Hebrews 1:4").

trumpets These are trumpets of angels; contrast "the trump of God" 1 Thessalonians 4:16; 1 Corinthians 15:52; Joel 2:1; Amos 3:6. angel

(See Scofield "Hebrews 1:4"). angel's

(See Scofield "Hebrews 1:4"). angel

(See Scofield "Hebrews 1:4"). angels

(See Scofield "Hebrews 1:4"). angel

(See Scofield "Hebrews 1:4"). angel(See Scofield "Hebrews 1:4")

star Cf. Revelation 9:1; Isaiah 14:12 contra, Daniel 12:3 angel

(See Scofield "Hebrews 1:4"). angel

(See Scofield "Hebrews 1:4").

smoke

Contra, Revelation 21:24; Joel 2:10. which had not

Revelation 7:2,3 contra, Revelation 13:16,17. breastplates

Revelation 9:17, contra, Ephesians 6:14. angel (See Scofield "Hebrews 1:4").

Apollyon i.e. Destroyer. Cf. Job 26:6; 1 Peter 5:8. angel

(See Scofield "Hebrews 1:4"). angels

(See Scofield "Hebrews 1:4").

a little book

Contra, Revelation 5:1; Psalms 40:7; 2 Peter 1:19-21. angel

(See Scofield "Hebrews 1:4"). angel(See Scofield "Hebrews 1:4").

mystery(See Scofield "Matthew 13:11"). angel

See note, (See Scofield "Hebrews 1:4"). angel (See Scofield "Hebrews 1:4")

Take it Cf. Ezekiel 2:8,9; 3:1-3.

(See Scofield "Ezekiel 3:3") angel

(See Scofield "Hebrews 1:4").

tread

See "Times of the Gentiles." (See Scofield "Luke 21:24"). God

Adonai. Zechariah 4:14. great city

i.e. Jerusalem. angel (See Scofield "Hebrews 1:4").

world kosmos = world-system. John 7:7

(See Scofield "Revelation 13:8").

a thousand

Revelation 11:2,3; 13:5; Daniel 9:27; 7:14 (See Scofield "Daniel 7:14"). angels

(See Scofield "Hebrews 1:4"). world "oikoumene" = inhabited earth. (See Scofield "Luke 2:1").

angels(See Scofield "Hebrews 1:4"). kingdom of our God

The Dispensation of the Kingdom (2 Samuel 7:16 refs.) begins with the return of Christ to the earth, runs through the "thousand years" of His earth-rule, and ends when He has delivered up the kingdom to the Father. (See Scofield "1 Corinthians 15:24").

salvation(See Scofield "Romans 1:16").

rise up

Daniel's fourth beast, (See Scofield "Daniel 7:26") , The "ten horns" are explained in Daniel 7:24; Revelation 17:12 to be ten kings, and the whole vision is of the last form of Gentile world-power, a confederated ten-kingdom empire covering the sphere of authority of ancient Rome. Revelation 13:1-3 refers to the ten-kingdom empire; vs. Revelation 13:4-10 to the emperor, who is emphatically "the Beast."

(See Scofield "Revelation 19:20"). like unto a leopard

The three animals, leopard, bear, and lion, are found in Daniel 7:4-6 as symbols of the empires which preceded Rome, and whose characteristics all entered into the qualities of the Roman empire: Macedonian swiftness of conquest, Persian tenacity of purpose, Babylonish voracity. wounded to death

Fragments of the ancient Roman empire have never ceased to exist as separate kingdoms. It was the imperial form of government which ceased; the one head wounded to death. What we have prophetically in Revelation 13:3 is the restoration of the imperial form as such, though over a federated empire of ten kingdoms; the "head" is "healed," i.e. restored; there is an emperor again--the Beast.

world

ge = earth. John 7:7, (See Scofield "Revelation 13:8"). world

Kosmos, Summary: In the sense of the present world-system, the ethically bad sense of the word, refers to the "order," "arrangement," under which Satan has organized the world of unbelieving mankind upon his cosmic principle of force, greed, selfishness, ambition, and pleasure. Matthew 4:8,9; John 12:31; 14:30; 18:36; Ephesians 2:2; 6:12; 1 John 2:15-17. This world- system is imposing and powerful with armies and fleets; is often outwardly religious, scientific, cultured, and elegant; but, seething with national and commercial rivalries and ambitions, is upheld in any real crisis only by armed force, and is dominated by Satanic principles. he causeth

Antichrist the person is to be distinguished from the "many antichrists" 1 John 2:18 and the "spirit of antichrist" 1 John 4:3 which characterizes all. The supreme mark of all is the denial of the Christian truth of the incarnation of the Logos, the eternal Son in Jesus as the Christ John 1:1,14.

(See Scofield "Matthew 1:16").

The "many antichrists" precede and prepare the way for the Antichrist, who is "the Beast out of the earth" of Revelation 13:11-17 and the "false prophet" of ; Revelation 16:13; 19:20; 20:10. He is the last ecclesiastical head, as the Beast of Revelation 13:1-8 is the last civil head. For purposes of persecution he is permitted to exercise the autocratic power of the emperor- Beast.

(See Scofield "Revelation 19:20").

written in

See, Revelation 7:3; 22:4 contra: Revelation 13:16. redeemed

(See Scofield "Romans 3:24"). gospel

Gospel. This great theme may be summarized as follows:

I. In itself the word Gospel means good news.

II. Four forms of the Gospel are to be distinguished"

(1) The Gospel of the kingdom. This is the good news that God purposes to set up on the earth, in fulfilment of the Davidic Covenant 2 Samuel 7:16 a kingdom, political, spiritual, Israelitish, universal, over which God's Son, David's heir, shall be King, and which shall be, for one thousand years, the manifestation of the righteousness of God in human affairs. (See Scofield "Matthew 3:2").

Two preachings of this Gospel are mentioned, one past, beginning with the ministry of John the Baptist, continued by our Lord and His disciples, and ending with the Jewis rejection of the King. The other is yet future Matthew 24:14 during the great tribulation, and immediately preceding the coming of the King in glory.

(2) The Gospel of the grace of God. This is the good news that Jesus Christ, the rejected King, has died on the cross for the sins of the world, that He was raised from the dead for our justification, and that by Him all that believe are justified from all things. This form of the Gospel is described in many ways. It is the Gospel "of God" Romans 1:1 because it originates in His love; "of Christ" 2 Corinthians 10:14 because it flows from His sacrifice, and because He is the alone Object of Gospel faith; of the "grace of God" Acts 20:24 because it saves those whom the law curses; of "the glory" ; 1 Timothy 1:11; 2 Corinthians 4:4 because it concerns Him who is in the glory, and who is bringing the many sons to glory Hebrews 2:10 of "our salvation" Ephesians 1:13 because it is the "power of God unto salvation to every one that believeth" Romans 1:16 of "the uncircumcision" Galatians 2:7 because it saves wholly apart from forms and ordinances of "peace" Ephesians 6:15 because through Christ it makes peace between the sinner and God, and imparts inward peace. (3) The everlasting Gospel Revelation 14:6. This is to be preached to the earth-dwellers at the very end of the great tribulation and immediately preceding the judgment of the nations Matthew 15:31. It is neither the Gospel of the kingdom, nor of grace. Though its burden is judgment, not salvation, it is good news to Israel and to those who, during the tribulation, have been saved ; Revelation 7:9-14; Luke 21:28; Psalms 96:11-13; Isaiah 35:4-10. (4) That which Paul calls, "my Gospel" Romans 2:16. This is the Gospel of the grace of God in its fullest development, but includes the revelation of the result of that Gospel in the outcalling of the church, her relationships, position, privileges, and responsibility. It is the distinctive truth of Ephesians and Colossians, but interpenetrates all of Paul's writings.

III. There is "another Gospel" Galatians 1:6; 2 Corinthians 11:4 "which is not another," but a perversion of the Gospel of the grace of God, against which we are warned. It has many seductive forms, but the test is one--it invariably denies the sufficiency of grace alone to save, keep, and perfect, and mingles with grace some kind of human merit. In Galatia it was law, in Colosse fanaticism Colossians 2:18, etc. In any form its teachers lie under the awful anathema of God.

angel(See Scofield "Hebrews 1:4"). angel

(See Scofield "Hebrews 1:4"). angel

(See Scofield "Hebrews 1:4") angels

(See Scofield "Hebrews 1:4"). no rest

Contra, Revelation 4:8. like unto the Son

Cf. Matthew 26:64, Contra, 1 Thessalonians 4:16,17 angel

(See Scofield "Hebrews 1:4"). angel

(See Scofield "Hebrews 1:4"). angel

(See Scofield "Hebrews 1:4")

angels

(See Scofield "Hebrews 1:4"). angels

(See Scofield "Hebrews 1:4") angels

(See Scofield "Hebrews 1:4") , angels

(See Scofield "Hebrews 1:4").

angels

(See Scofield "Hebrews 1:4"). angel

(See Scofield "Hebrews 1:4"). angel

(See Scofield "Hebrews 1:4"). angel

(See Scofield "Hebrews 1:4"). angel

(See Scofield "Hebrews 1:4"). kings Times of the Gentiles Revelation 16:19; Luke 21:24.

world "oikoumene" = inhabited earth. (See Scofield "Luke 2:1"). Armageddon

i.e. Mount of Slaughter. angel

(See Scofield "Hebrews 1:4"). Babylon

Summary: The Times of the Gentiles is that long period beginning with the Babylonian captivity of Judah, under Nebuchadnezzar, and to be brought to an end by the destruction of Gentile world-power by the "stone cut out without hands" Daniel 2:34,35,44 i.e., the coming of the Lord in glory Revelation 19:11,21 until which time Jerusalem is politically subject to Gentile rule. Luke 21:24.

kings "Times of the Gentiles" Revelation 16:19; Luke 21:24.

Babylon (See Scofield "Isaiah 13:1")

angels(See Scofield "Hebrews 1:4"). mystery(See Scofield "Matthew 13:11")

Babylon See note 2, Isaiah 13:1 (See Scofield "Isaiah 13:1") angel (See Scofield "Hebrews 1:4")

mystery (See Scofield "Matthew 13:11")

angel

(See Scofield "Hebrews 1:4"). Babylon

Babylon, "confusion," is repeatedly used by the prophets in a symbolic sense ((See Scofield "Isaiah 13:2") ), note 2. Two "Babylons" are to be distinguished in the Revelation: ecclesiastical babylon, which is apostate Christendom, headed up under the Papacy; and political babylon, which is the Beast's confederated empire, the last form of Gentile world-dominion. Ecclesiastical Babylon is "the great whore" Revelation 17:1 and is destroyed by political Babylon Revelation 17:15-18 that the beast may be the alone object of worship. ; 2 Thessalonians 2:3,4; Revelation 13:15. The power of political Babylon is destroyed by the return of the Lord in glory. (See "Armageddon,") ; Revelation 16:14; 19:17. The notion of a literal Babylon to be rebuilt on the site of ancient Babylon is in conflict with Isaiah 13:19-22. But the language of Revelation 18:10,16,18 seems beyond question to identify "Babylon," the "city" of luxury and traffic, with "Babylon" the ecclesiastical centre, viz. Rome. The very kings who hate ecclesiastical Babylon deplore the destruction of commercial Babylon. sins

Sin. (See Scofield "Romans 3:23"). Babylon

(See Scofield "Isaiah 13:1") , note 2. voice

Cf. Isaiah 24:8 contra, Revelation 14:1-3.

Salvation(See Scofield "Romans 1:16"). beasts

living creatures. (See Scofield "Ezekiel 1:5"). wife

The "Lamb's wife" here is the "bride" Revelation 21:9 the Church, identified with the "heavenly Jerusalem" Hebrews 12:22,23 and to be distinguished from Israel, the adulterous and repudiated "wife" of Jehovah, yet to be restored ; Isaiah 54:1-10; Hosea 2:1-17 who is identified with the earth Hosea 2:23. A forgiven and restored wife could not be called either a virgin 2 Corinthians 11:2,3 or a bride. righteousness

The garment is Scripture is a symbol of righteousness. In the bad ethical sense it symbolizes self-righteousness (e.g) Isaiah 64:6; Philippians 3:6-8 the best that a moral and religious man under law could do). In the good ethical sense the garment symbolizes "the righteousness of God...upon all them that believe."

(See Scofield "Romans 3:21"). saw heaven opened

saw heaven opened

The vision is of the departure from heaven of Christ and the saints and angels preparatory to the catastrophe in which Gentile world-power, headed up in the Beast, is smitten by the "stone cut out without hands," Daniel 2:34,35.

white horse Contra, Revelation 6:2; Psalms 45:4, contra, Matthew 21:2-5

Day of the Lord (Day of Jehovah) vs. Isaiah 2:10-22; 4:1-6 ; 11:10-13; 13:9-16 ; 24:21-23; 26:20,21 63:1-6; 66:15-24; Revelation 19:11-21. Come

Armageddon (the ancient hill and valley of Megiddo, west of Jordan in the plain of Jezreel) is the appointed place for the beginning of the great battle in which the Lord, at His coming in glory, will deliver the Jewish remnant besieged by the Gentile world- powers under the Beast and False Prophet Revelation 16:13-16; Zechariah 12:1-9. Apparently the besieging hosts, whose approach to Jerusalem is described in Isaiah 10:28-32 alarmed by the signs which precede the Lord's coming Matthew 24:29,30 have fallen back to Megiddo, after the events of Zechariah 14:2 where their destruction begins; a destruction consummated in Moab and the plains of Idumea Isaiah 63:1-6. This battle is the first event in "the day of Jehovah" Isaiah 2:12 and is the fulfilment of the smiting-stone prophecy of Daniel 2:35. make war

The day of Jehovah (called, also, "that day," and "the great day") is that lengthened period of time beginning with the return of the Lord in glory, and ending with the purgation of the heavens and the earth by fire preparatory to the new heavens and the new earth Isaiah 65:17-19; Isaiah 66:22; 2 Peter 3:13; Revelation 21:1. The order of events appears to be:

(1) The return of the Lord in glory Matthew 24:29,30 (2) the destruction of the Beast and his host, "the kings of the earth and their armies," and the false prophet, which is the "great and terrible" aspect of the day Revelation 19:11-21. (3) the judgment of the nations Zechariah 14:1-9; Matthew 25:31-46. (4) the thousand years, i.e, the kingdom-age Revelation 20:4-6. (5) the Satanic revolt and its end Revelation 20:7-10. (6) the second resurrection and final judgment Revelation 20:11-15 and (7) the "day of God," earth purged by fire 2 Peter 3:10-13.

The day of the Lord is preceded by seven signs:

(1) The sending of Elijah Malachi 4:5; Revelation 11:3-6 (2) cosmical disturbances Joel 2:1-12; Matthew 24:29; Acts 2:19,20; Revelation 6:12-17 (3) the insensibility of the professing church 1 Thessalonians 5:1-3 (4) the apostasy of the professing church, then become "Laodicea" 2 Thessalonians 2:3 (5) the rapture of the true church 1 Thessalonians 4:17. (6) the manifestation of the "man of sin," the Beast 2 Thessalonians 2:1-8 (7) the apocalyptic judgments (Rev. 11.-18).

make war Armageddon (battle of). See note, Revelation 16:14; 19:17 (See Scofield "Revelation 19:17") Beast

The Beast, Summary: This "Beast" is the "little horn" of Daniel 7:24-26 and "desolator" of Daniel 9:27 the "abomination of desolation" of Matthew 24:15 the "man of sin" of 2 Thessalonians 2:4-8 earth's last and most awful tyrant, Satan's fell instrument of wrath and hatred against God and the Jewish saints. He is, perhaps, identical with the rider on the white horse of Revelation 6:2 who begins by the peaceful conquest of three of the ten kingdoms into which the former Roman empire will then be divided, but who soon establishes the ecclesiastical and governmental tyranny described in Dan. 7., 9., 11.; Re 13. To him Satan gives the power which he offered to Christ. ; Matthew 4:8,9; Revelation 13:4. See "The great tribulation," Psalms 2:5.

(See Scofield "Revelation 7:14").

thousand years

The duration of the kingdom of heaven in its mediatorial form (See Scofield "1 Corinthians 15:24"). first resurrection

The "resurrection of the just" is mentioned in Luke 14:13,14 and the resurrection of "life" distinguished from the "resurrection unto damnation" in John 5:29. We here learn for the first time what interval of time separates these two resurrections.

(See Scofield "1 Corinthians 15:52"). Gog

(See Scofield "Ezekiel 38:2"). devil

Satan, Summary: This fearful being, apparently created one of the cherubim (See Scofield "Ezekiel 1:5") See Scofield "Ezekiel 28:12" and anointed for a position of great authority, perhaps over the primitive creation, (note 3); See Scofield "Genesis 1:2" Ezekiel 28:11-15 fell through pride Isaiah 14:12-14 His "I will" Isaiah 14:13 marks the introduction of sin into the universe. Cast out of heaven Luke 10:18 he makes earth and air the scene of his tireless activity ; Ephesians 2:2; 1 Peter 5:8. After the creation of man he entered into the serpent. See Scofield "Genesis 3:1", and, beguiling Eve by his subtilty, secured the downfall of Adam and through him of the race, and the entrance of sin into the world of men Romans 5:12-14.

The Adamic Covenant (See Scofield "Genesis 3:14") promised the ultimate destruction of Satan through the "Seed of the woman." Then began his long warfare against the work of God in behalf of humanity, which still continues. The present world-system Revelation 13:8 organized upon the principle of force, greed, selfishness, ambition, and sinful pleasure, is his work and was the bribe which he offered to Christ Matthew 4:8,9. Of that world-system he is prince ; John 14:30; 16:11 and god 2 Corinthians 4:4. As "prince of the power of the air" Ephesians 2:2 he is at the head of vast host of demons. See Scofield "Matthew 7:22". To him, under God, was committed upon earth the power of death Hebrews 2:14. Cast out of heaven as his proper sphere and "first estate," he still has access to God as the "accuser of the brethren" Revelation 12:10 and is permitted a certain power of sifting or testing the self-confident and carnal among believers ; Job 1:6-11; Luke 22:31,32; 1 Corinthians 5:5; 1 Timothy 1:20 but this is strictly permissive and limited power, and believers so sifted are kept in faith through the advocacy of Christ Luke 22:31,32. See Scofield "1 John 2:1". At the beginning of the great tribulation Satan's privilege of access to God as accuser will be withdrawn Revelation 12:7-12. At the return of Christ in glory Satan will be bound for one thousand years Revelation 20:2 after which he will be "loosed for a little season" Revelation 20:3,7,8 and will become the head of final effort to overthrow the kingdom. Defeated in this, he will be finally cast into the lake of fire, his final doom. The notion that he reigns in hell is Miltonic, not biblical. He is prince of this present world-system, but will be tormented in the lake of fire. And I saw

great white throne

The expressions, "the judgment," or, "day of judgment," as the passages and their context show, refer to the final judgment of Revelation 20:11-15.

there was found no place for him

The "day of destruction" is that aspect of the day of Jehovah Isaiah 2:12. (See Scofield "Revelation 19:19") (Summary) which visits final and eternal judgment upon the wicked. Three such "days" are included in the "day" of Jehovah, and are described in the references beginning with Isaiah 34:1-9. See Scofield "Matthew 25:32".

And I saw(See Scofield "Revelation 20:12"). judged

The final judgment. The subjects are the "dead." As the redeemed were raised from among the dead one thousand years before Revelation 20:5 and have been in glory with Christ during that period, the "dead" can only be the wicked dead, from the beginning to the setting up of the great white throne in space. As there are degrees of punishment Luke 12:27,48 the dead are judged according to their works. The book of life is there to answer such as plead their works for justification, e.g. Matthew 7:22,23 an awful blank where the name might have been.

The Judgments, Summary: Among the many judgments mentioned in Scripture, seven are invested with especial significance. These are:

(1) The judgment of the Believer's sins in the cross of Christ (See Scofield "John 12:31"). (2) the believer's self-judgment (See Scofield "1 Corinthians 11:31"). (3) the judgment of the believers' works (See Scofield "2 Corinthians 5:10") (4) the judgment of the nations at the return of Christ (See Scofield "Matthew 25:32") (5) the judgment of Israel at the return of Christ (See Scofield "Ezekiel 20:37") (6) the judgment of angels after the one thousand years (See Scofield "Jude 1:6") , and (7) the judgment of the wicked dead with which the history of the present earth ends.

hell

(See Scofield "Luke 16:23"). second death

Second death, Summary: "The second death" and the "lake of fire" are identical terms Revelation 20:14 and are used of the eternal state of the wicked. It is "second" relative to the preceding physical death of the wicked in unbelief and rejection of God; their eternal state is one of eternal "death" (i.e. separation from God) in sins John 8:21,24. That the second death is not annihilation is shown by a comparison of ; Revelation 19:20; 20:10. After one thousand years in the lake of fire the Beast and False Prophet are still there, undestroyed. The words "forever and forever" ("to the ages of the ages") are used in Hebrews 1:8 for the duration of the throne of God, eternal in the sense of unending.

second death

Second death, Summary: "The second death" and the "lake of fire" are identical terms Revelation 20:14 and are used of the eternal state of the wicked. It is "second" relative to the preceding physical death of the wicked in unbelief and rejection of God; their eternal state is one of eternal "death" (i.e. separation from God) in sins John 8:21,24. That the second death is not annihilation is shown by a comparison of ; Revelation 19:20; 20:10. After one thousand years in the lake of fire the Beast and False Prophet are still there, undestroyed. The words "forever and forever" ("to the ages of the ages") are used in Hebrews 1:8 for the duration of the throne of God, eternal in the sense of unending. angels

(See Scofield "Hebrews 1:4"). angel

(See Scofield "Hebrews 1:4") street

Revelation 22:2, cf: Revelation 3:4. saved

Scofield "Romans 1:16".

angel

(See Scofield "Hebrews 1:4"). See definitions O.T. righteousness Luke 2:25 N.T. righteousness (See Scofield "Romans 3:21") , Romans 10:10 righteous living 1 John 3:7 self-righteousness Romans 10:3.

holy

Sanctification, holiness, Summary:

(1) In both Testaments the same Hebrew and Greek words are rendered by the English works "sanctify" and "holy," in their various grammatical forms. The one uniform meaning is, "to set apart for God." (2) In both Testaments the words are used of "things" and "persons". (3) When used of things no moral quality is implied; they are sanctified or made holy because set apart for God. (4) Sanctification when used of persons has a threefold meaning. (a) In position, believers are eternally set apart for God by redemption, "through the offering of the body of Jesus Christ once" Hebrews 10:9,10. Positionally, therefore, believers are "saints" and "holy" from the moment of believing ; Philippians 1:1; Hebrews 3:1. (b) In experience, the believer is being sanctified by the work of the Holy Spirit through the Scriptures John 17:17; 2 Corinthians 3:18; Ephesians 5:25,26; 1 Thessalonians 5:23,24 (c) In consummation, the believer's complete sanctification awaits the appearing of the Lord Ephesians 5:27; 1 John 3:2 See "Salvation," (See Scofield "Romans 1:16").

Inspiration: Summary. The testimony of the Bible to itself.

(1) The writers affirm, where they speak of the subject at all, they speak by direct divine authority. (2) They invariably testify that the words, and not the ideas merely, are inspired. The most important passage is 1 Corinthians 2:7-15 which see. (3) The whole attitude of Jesus Christ toward the Old Testament, as disclosed in His words, both before His death and after His resurrection, confirms its truth and divine origin, and He explicitly ascribes the Pentateuch to Moses. (4) In promising subsequent revelations after the predicted advent of the Spirit John 16:12-15 our Lord prepared the way for the New Testament. (5) The writers of the New Testament invariably treat the Old Testament as authoritative and inspired. (See Scofield "2 Peter 1:19"). See Scofield "1 Corinthians 2:13".

life Eternal life, Summary of the teaching:

(1) The life is called "eternal" because it was from the eternity which is past unto the eternity which is to come--it is the life of God revealed in Jesus Christ, who is God John 1:4; 5:26; 1 John 1:1,2 (2) This life of God, which was revealed in Christ, is imparted in a new birth by the Holy Spirit, acting upon the word of God, to every believer on the Lord Jesus Christ John 3:3-15. (3) The life thus imparted was from the beginning." But the recipient is a "new creation" 2 Corinthians 5:17; Galatians 6:15. (4) The life of God which is the believer is an unsevered part of the life which eternally was, and eternally is, in Christ Jesus--one life, in Him and in the believer--Vine and branches; Head and members 1 Corinthians 6:17; Galatians 2:20; Colossians 1:27; 3:3,4; 1 John 5:11,12; John 15:1-5 1 Corinthians 12:12-14.
scofield-main/usfm/000077500000000000000000000000001435660420000145425ustar00rootroot00000000000000scofield-main/usfm/sco.usfm1.usfm000066400000000000000000003451731435660420000172710ustar00rootroot00000000000000\id GEN \toc1 \toc2 \toc3 \c 1 \p \v 1 \s Book Introduction - Genesis \p @@reference osisRef="ge 1"µµRead first chapter of Genesis@@/referenceµµ \p GENESIS is the book of beginnings. It records not only the beginning of the heavens and the earth, and of plant, animal, and human life, but also of all human institutions and relationships. Typically, it speaks of the new birth, the new creation, where all was chaos and ruin. With Genesis begins also that progressive self-revelation of God which culminates in Christ. The three primary names of Deity, Elohim, Jehovah, and Adonai, and the five most important of the compound names, occur in Genesis; and that in an ordered progression which could not be changed without confusion. The problem of sin as affecting man's condition in the earth and his relation to God, and the divine solution of that problem are here in essence. Of the eight great covenants which condition human life and the divine redemption, four, the Edenic, Adamic, Noahic, and Abrahamic Covenants are in this book; and these are the fundamental covenants to which the other four, the Mosaic, Palestinian, Davidic, and New Covenants, are related chiefly as adding detail or development. Genesis enters into the very structure of the New Testament, in which it is quoted above sixty times in seventeen books. In a profound sense, therefore, the roots of all subsequent revelation are planted deep in Genesis, and whoever would truly comprehend that revelation must begin here. The inspiration of Genesis and it character as a divine revelation are authenticated by the testimony of Christ (@@reference osisRef="mt 19:4-6"µµMatthew 19:4-6@@/referenceµµ; @@reference osisRef="mt 24:37-39"µµ 24:37-39@@/referenceµµ; @@reference osisRef="mr 10:4-9"µµMark 10:4-9@@/referenceµµ; @@reference osisRef="lu 11:49-51"µµLuke 11:49-51@@/referenceµµ; @@reference osisRef="lu 17:26-29 lu 17:32"µµ 17:26-29,32@@/referenceµµ ; @@reference osisRef="joh 1:5"µµJohn 1:5@@/referenceµµ; @@reference osisRef="joh 7:21-23"µµ 7:21-23@@/referenceµµ; @@reference osisRef="joh 8:44 joh 8:56"µµ 8:44,56@@/referenceµµ). \p Genesis is in five chief divisions: \li Creation (1:1-2:25) \li The fall and redemption (3:1-4,7). \li The Diverse Seeds, Cain and Seth, to the Flood (4:8-7:24). \li The Flood to Babel (8:1-11:9). \li From the call of Abram to the death of Joseph (11:10-50:26). \p The events recorded in Genesis cover a period of 2,315 years (Ussher). \p \it Elohim\it* (sometimes \it El\it* or \it Elah\it*), English form “God.” the first of the three primary names of Deity, is a uni-plural noun formed from El = strength, or the strong e and \it Alah\it*, to swear, to bind oneself by an oath, so implying faithfulness. This uni-plurality implied in the name is directly asserted in @@reference osisRef="Gen 1:26"µµ Gen. 1:26@@/referenceµµ (plurality), 27 unity)- see also @@reference osisRef="Gen 3:22"µµ Gen. 3:22@@/referenceµµ. Thus the Trinity is latent in Elohim. As meaning primarily the Strong One it is fitly used in the first chapter of Genesis. Used in the O. T. about 2500 times. See also @@reference osisRef="Gen 2:4"µµ Gen. 2:4@@/referenceµµ, note; @@reference osisRef="Gen 2:7"µµ Gen. 2:7@@/referenceµµ; 14. 18, note; 15. 2, note; 7. 1, note; 21. 33, note; 1 Sam. 1. 3, note. \v 2 \bd without form and void\bd* \p @@reference osisRef="jer 4:23-27"µµJeremiah 4:23-26@@/referenceµµ; @@reference osisRef="isa 24:1"µµIsaiah 24:1@@/referenceµµ; @@reference osisRef="isa 45:18"µµ 45:18@@/referenceµµ clearly indicate that the earth had undergone a cataclysmic change as the result of divine judgment. The face of the earth bears everywhere the marks of such a catastrophe. There are not wanting imitations which connect it with a previous testing and fall of angels. \p See @@reference osisRef="eze 28:12-15"µµEzekiel 28:12-15@@/referenceµµ; @@reference osisRef="isa 14:9-14"µµIsaiah 14:9-14@@/referenceµµ which certainly go beyond the kings of Tyre and Babylon. \v 3 \bd Let there be light\bd* \p Neither here nor in verses 14-18 is an original creative act implied. A different word is used. The sense is, made to appear; made visible. The sun and moon were created "in the beginning." The "light" of course came from the sun, but the vapour diffused the light. Later the sun appeared in an unclouded sky. \v 5 \bd day\bd* \p The word "day" is used in Scripture in three ways: \li (1) that part of the solar day of twenty-four hours which is light @@reference osisRef="ge 1:5 ge 1:14"µµGenesis 1:5,14@@/referenceµµ; @@reference osisRef="joh 9:4"µµJohn 9:4@@/referenceµµ; @@reference osisRef="joh 11:9"µµ 11:9@@/referenceµµ. \li (2) such a day, set apart for some distinctive purpose, as, "day of atonement" (@@reference osisRef="le 23:27"µµLeviticus 23:27@@/referenceµµ); "day of judgment" @@reference osisRef="mt 10:15"µµMatthew 10:15@@/referenceµµ. \li (3) a period of time, long or short, during which certain revealed purposes of God are to be accomplished, as "day of the Lord." \p \bd evening\bd* \p The use of "evening" and "morning" may be held to limit "day" to the solar day; but the frequent parabolic use of natural phenomena may warrant the conclusion that each creative "day" was a period of time marked off by a beginning and ending. \v 6 \bd firmament\bd* Lit. expanse (i.e. of waters beneath, of vapour above). \v 8 \bd firmament\bd* i.e. the expanse above, the "heaven" of the clouds. @@reference osisRef="ge 7:11"µµGenesis 7:11@@/referenceµµ; @@reference osisRef="ge 8:2"µµ 8:2@@/referenceµµ. \v 11 \bd bring forth grass\bd* \p It is by no means necessary to suppose that the life-germ of seeds perished in the catastrophic judgment which overthrew the primitive order. With the restoration of dry land and light the earth would "bring forth" as described. It was "animal" life which perished, the traces of which remain as fossils. Relegate fossils to the primitive creation, and no conflict of science with the Genesis cosmogony remains. Typist's Note: THE GAP THEORY]] \v 14 \p @@reference osisRef="psa 136:5-9"µµPsa 136:5-9@@/referenceµµ \v 16 \bd greater light\bd* \p The "greater light" is a type of Christ, the "Sun of righteousness" @@reference osisRef="mal 4:2"µµMalachi 4:2@@/referenceµµ. He will take this character at His second advent. Morally the world is now in the state between ; @@reference osisRef="ge 1:3-16"µµGenesis 1:3-16@@/referenceµµ; @@reference osisRef="eph 6:12"µµEphesians 6:12@@/referenceµµ; @@reference osisRef="ac 26:18"µµActs 26:18@@/referenceµµ; @@reference osisRef="1pe 2:9"µµ1 Peter 2:9@@/referenceµµ. The sun is not seen, but there is light. Christ is that light @@reference osisRef="joh 1:4 joh 1:5 joh 1:9"µµJohn 1:4,5,9@@/referenceµµ but "shineth in darkness," comprehended only by faith. As "Son of righteousness" He will dispel all darkness. Dispensationally the Church is in place as the "lesser light," the moon, reflecting the light of the unseen sun. The stars @@reference osisRef="ge 1:16"µµGenesis 1:16@@/referenceµµ are individual believers who are "lights" ; @@reference osisRef="php 2:15 php 2:16"µµPhilippians 2:15,16@@/referenceµµ; @@reference osisRef="joh 1:5"µµJohn 1:5@@/referenceµµ. \p A type is a divinely purposed illustration of some truth. It may be: \li (1) a person @@reference osisRef="ro 5:14"µµRomans 5:14@@/referenceµµ \li (2) an event @@reference osisRef="1co 10:11"µµ1 Corinthians 10:11@@/referenceµµ \li (3) a thing @@reference osisRef="heb 10:20"µµHebrews 10:20@@/referenceµµ \li (4) an institution @@reference osisRef="heb 9:11"µµHebrews 9:11@@/referenceµµ \li (5) a ceremonial @@reference osisRef="1co 5:7"µµ1 Corinthians 5:7@@/referenceµµ \p Types occur most frequently in the Pentateuch, but are found, more sparingly, elsewhere. The antitype, or fulfilment of the type, is found, usually, in the New Testament. \p \bd made\bd* The word does not imply a creative act; vs. @@reference osisRef="ge 1:14-18"µµGenesis 1:14-18@@/referenceµµ are declarative of function merely. \v 17 \bd heaven\bd* \p i.e. the "heaven" of the stars; e.g. @@reference osisRef="ge 15:5"µµGenesis 15:5@@/referenceµµ; @@reference osisRef="lu 23:43"µµLuke 23:43@@/referenceµµ. \v 21 \bd every living creature\bd* \p The second clause, "every living creature," as distinguished from fishes merely, is taken up again in verse 24, showing that in the second creative act all animal life is included. \v 24 \bd living creature\bd* \p "Creature," Heb. nephesh, trans. soul in @@reference osisRef="ge 2:7"µµGenesis 2:7@@/referenceµµ and usually. In itself nephesh, or soul, implies self-conscious life, as distinguished from plants, which have unconscious life. In the sense of self-conscious life animals also have "soul." See verses ; @@reference osisRef="ge 1:26 ge 1:27"µµGenesis 1:26,27@@/referenceµµ; @@reference osisRef="ge 2:7 ge 2:21-23"µµ 2:7,21-23@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ge 1:26"µµGenesis 1:26@@/referenceµµ")\it*. \v 26 \bd make man in our image\bd* \p Man. @@reference osisRef="ge 1:26 ge 1:27"µµGenesis 1:26,27,@@/referenceµµ gives the general, @@reference osisRef="ge 2:7 ge 2:21-23"µµGenesis 2:7,21-23@@/referenceµµ the particular account of the creation of man. The revealed facts are: \li (1) Man was created not evolved. This is \li (a) expressly declared, and the declaration is confirmed by Christ @@reference osisRef="mt 19:14"µµMatthew 19:14@@/referenceµµ; @@reference osisRef="mr 10:6"µµMark 10:6,@@/referenceµµ \li (b) "an enormous gulf, a divergence practically infinite" (Huxley) between the lowest man and the highest beast, confirms it; \li (c) the highest beast has no trace of God-consciousness--the religious nature; \li (d) science and discovery have done nothing to bridge that "gulf." \li (2) That man was made in the "image and likeness" of God. This image is found chiefly in man's tri-unity, and in his moral nature. Man is "spirit and soul and body" @@reference osisRef="1th 5:23"µµ1 Thessalonians 5:23@@/referenceµµ. \p "Spirit" is that part of man which "knows" @@reference osisRef="1co 2:11"µµ1 Corinthians 2:11@@/referenceµµ and which allies him to the spiritual creation and gives him God-consciousness. "Soul" in itself implies self-consciousness life, as distinguished from plants, which have unconscious life. In that sense animals also have "soul" @@reference osisRef="ge 1:24"µµGenesis 1:24@@/referenceµµ. But the "soul" of man has a vaster content than "soul" as applied to beast life. It is the seat of emotions, desires, affections @@reference osisRef="ps 42:1-6"µµPsalms 42:1-6@@/referenceµµ. The "heart" is, in Scripture usage, nearly synonymous with "soul." Because the natural man is, characteristically, the soulual or physical man, "soul" is often used as synonymous with the individual, e.g. @@reference osisRef="ge 12:5"µµGenesis 12:5@@/referenceµµ. The body, separable from spirit and soul, and susceptible to death, is nevertheless an integral part of man, as the resurrection shows ; @@reference osisRef="joh 5:28 joh 5:29"µµJohn 5:28,29@@/referenceµµ; @@reference osisRef="1co 15:47-50"µµ1 Corinthians 15:47-50@@/referenceµµ; @@reference osisRef="re 20:11-13"µµRevelation 20:11-13@@/referenceµµ. It is the seat of the senses (the means by which the spirit and soul have world-consciousness) and of the fallen Adamic nature. @@reference osisRef="ro 7:23 ro 7:24"µµRomans 7:23,24@@/referenceµµ. \p \bd us\bd* @@reference osisRef="ge 11:7"µµGenesis 11:7@@/referenceµµ \v 28 \bd DISPENSATION\bd* \p A dispensation is a period of time during which man is tested in respect of obedience to some specific revelation of the will of God. Seven such dispensations are distinguished in Scripture. \it (See Scofield "@@reference osisRef="Scofield:Ge 1:28"µµGenesis 1:28@@/referenceµµ")\it*, note 5. \p \bd And God blessed them\bd* \p The First Dispensation: Innocency. Man was created in innocency, placed in a perfect environment, subjected to an absolutely simple test, and warned of the consequence of disobedience. The woman fell through pride; the man deliberately. @@reference osisRef="1ti 2:14"µµ1 Timothy 2:14@@/referenceµµ God restored His sinning creatures, but the dispensation of innocency ended in the judgment of the Expulsion @@reference osisRef="ge 3:24"µµGenesis 3:24@@/referenceµµ See, for the other dispensations; \p Conscience \it (See Scofield "@@reference osisRef="Scofield:Ge 3:23"µµGenesis 3:23@@/referenceµµ")\it* \p Human Government \it (See Scofield "@@reference osisRef="Scofield:Ge 8:21"µµGenesis 8:21@@/referenceµµ")\it* \p Promise \it (See Scofield "@@reference osisRef="Scofield:Ge 12:1"µµGenesis 12:1@@/referenceµµ")\it* \p Law \it (See Scofield "@@reference osisRef="Scofield:Ex 19:8"µµExodus 19:8@@/referenceµµ")\it* \p Grace \it (See Scofield "@@reference osisRef="Scofield:Joh 1:17"µµJohn 1:17@@/referenceµµ")\it* \p Kingdom \it (See Scofield "@@reference osisRef="Scofield:Eph 1:10"µµEphesians 1:10@@/referenceµµ")\it* \p \bd Be fruitful\bd* \p The Edenic Covenant, the first of the eight great covenants of Scripture which condition life and salvation, and about which all Scripture crystallizes, has seven elements. The man and woman in Eden were responsible: \li (1) To replenish the earth with a new order--man; \li (2) to subdue the earth to human uses; \li (3) to have dominion over the animal creation; \li (4) to eat herbs and fruits; \li (5) to till and keep the garden; \li (6) to abstain from eating of the tree of knowledge of good and evil; \li (7) the penalty--death. See, for the other seven covenants: \p ADAMIC \it (See Scofield "@@reference osisRef="Scofield:Ge 3:14"µµGenesis 3:14@@/referenceµµ")\it* \p NOAHIC \it (See Scofield "@@reference osisRef="Scofield:Ge 9:1"µµGenesis 9:1@@/referenceµµ")\it* \p ABRAHAMIC \it (See Scofield "@@reference osisRef="Scofield:Ge 15:18"µµGenesis 15:18@@/referenceµµ")\it* \p MOSAIC \it (See Scofield "@@reference osisRef="Scofield:Ex 19:25"µµExodus 19:25@@/referenceµµ")\it* \p PALESTINIAN \it (See Scofield "@@reference osisRef="Scofield:De 30:3"µµDeuteronomy 30:3@@/referenceµµ")\it* \p DAVIDIC \it (See Scofield "@@reference osisRef="Scofield:2Sa 7:16"µµ2 Samuel 7:16@@/referenceµµ")\it* \p NEW \it (See Scofield "@@reference osisRef="Scofield:Heb 8:8"µµHebrews 8:8@@/referenceµµ")\it* \c 2 \p \v 3 \bd sanctified\bd* \p In the O.T. the same Hebrew word (qodesh) is translated sanctify, consecrate, dedicate, and holy. It means, set apart for the service of God. See refs. following "Sanctify," \it (See Scofield "@@reference osisRef="Scofield:Ge 2:3"µµGenesis 2:3@@/referenceµµ")\it*. \v 4 \bd Lord\bd* \p \bd Lord God\bd* \p \bd Lord\bd* \p LORD (Heb. Jehovah) \li (1) The primary meaning of the name LORD (Jehovah) is the "self-existent One." Literally (as in @@reference osisRef="ex 3:14"µµExodus 3:14@@/referenceµµ), "He that is who He is, therefore the eternal I AM:" \p But Havah, from which Jehovah, or Yahwe, is formed, signifies also "to become," that is, to become known, thus pointing to a continuous and increasing self-revelation. Combining these meanings of Havah, we arrive at the meaning of the name Jehovah. He is "the self- existent One who reveals Himself." The name is, in itself, an advance upon the name "God" (El, Elah, Elohim), which suggests certain attributes of Deity, as strength, etc., rather than His essential being. \li (2) It is significant that the first appearance of the name Jehovah in Scripture follows the creation of man. It was God (Elohim) who said, "Let us make man in our image" (@@reference osisRef="ge 1:26"µµGenesis 1:26@@/referenceµµ); but when man, as in the second chapter of Genesis, is to fill the scene and become dominant over creation, it is the Lord God (Jehovah Elohim) who acts. This clearly indicates a special relation of Deity, in His Jehovah character, to man, and all Scripture emphasizes this. \li (3) Jehovah is distinctly the redemption name of Deity. When sin entered and redemption became necessary, it was Jehovah Elohim who sought the sinning ones @@reference osisRef="ge 3:9-13"µµGenesis 3:9-13@@/referenceµµ and clothed them with "coats of skins" @@reference osisRef="ge 3:21"µµGenesis 3:21@@/referenceµµ a beautiful type of righteousness provided by the Lord God through sacrifice @@reference osisRef="ro 3:21 ro 3:22"µµRomans 3:21,22@@/referenceµµ. The first distinct revelation of Himself by His name Jehovah was in connection with the redemption of the covenant people out of Egypt @@reference osisRef="ex 3:13-17"µµExodus 3:13-17@@/referenceµµ. As Redeemer, emphasis is laid upon those attributes of Jehovah which the sin and salvation of man bring into exercise. These are: \li (a) His holiness @@reference osisRef="le 11:44 le 11:45"µµLeviticus 11:44,45@@/referenceµµ; @@reference osisRef="le 19:1-2 le 20:26"µµ 19:1,2 20:26@@/referenceµµ; @@reference osisRef="hab 1:12 hab 1:13"µµHabakkuk 1:12,13@@/referenceµµ (b) His hatred and judgment of sin ; @@reference osisRef="de 32:35-42"µµDeuteronomy 32:35-42@@/referenceµµ; @@reference osisRef="ge 6:5-7"µµGenesis 6:5-7@@/referenceµµ; @@reference osisRef="ps 11:4-6"µµPsalms 11:4-6@@/referenceµµ; @@reference osisRef="ps 66:18"µµ 66:18@@/referenceµµ; @@reference osisRef="ex 34:6 ex 34:7"µµExodus 34:6,7@@/referenceµµ (c) His love for and redemption of sinners, but always righteously ; @@reference osisRef="ge 3:21"µµGenesis 3:21@@/referenceµµ; @@reference osisRef="ge 8:20 ge 8:21"µµ 8:20,21@@/referenceµµ; @@reference osisRef="ex 12:12 ex 12:13"µµExodus 12:12,13@@/referenceµµ; @@reference osisRef="le 16:2 le 16:3"µµLeviticus 16:2,3@@/referenceµµ; @@reference osisRef="isa 53:5 isa 53:6 isa 53:10"µµIsaiah 53:5,6,10@@/referenceµµ Salvation by Jehovah apart from sacrifice is unknown to Scripture. \p \li (4) In his redemptive relation to man, Jehovah has seven compound names which reveal Him as meeting every need of man from his lost state to the end. These compound names are: \li (a) Jehovah-jireh, "the Lord will provide" @@reference osisRef="ge 22:13 ge 22:14"µµGenesis 22:13,14@@/referenceµµ i.e., will provide a sacrifice; (b) Jehovah-rapha, "the Lord that healeth" @@reference osisRef="ex 15:26"µµExodus 15:26@@/referenceµµ. That this refers to physical healing the context shows, but the deeper healing of soul malady is implied. (c) Jehovah-nissi, "the Lord our banner" @@reference osisRef="ex 17:8-15"µµExodus 17:8-15@@/referenceµµ. The name is interpreted by the context. The enemy was Amalek, a type of the flesh, and the conflict that day stands for the conflict of @@reference osisRef="ga 5:17"µµGalatians 5:17@@/referenceµµ the war of the Spirit against the flesh. Victory was wholly due to divine help. (d) Jehovah-Shalom, "the Lord our peace," or "the Lord send peace" @@reference osisRef="jud 6:24"µµJudges 6:24@@/referenceµµ. Almost the whole ministry of Jehovah finds expression and illustration in that chapter. Jehovah hates and judges sin @@reference osisRef="ge 2:1-5"µµGenesis 2:1-5@@/referenceµµ. Jehovah loves and saves sinners @@reference osisRef="ge 2:7-18"µµGenesis 2:7-18@@/referenceµµ but only through sacrifice @@reference osisRef="ge 2:19-21"µµGenesis 2:19-21@@/referenceµµ see also ; @@reference osisRef="ro 5:1"µµRomans 5:1@@/referenceµµ; @@reference osisRef="eph 2:14"µµEphesians 2:14@@/referenceµµ; @@reference osisRef="col 1:20"µµColossians 1:20@@/referenceµµ. (e) Jehovah-ra-ah, "the Lord my shepherd" (Psa 23.). In Ps. 22 Jehovah makes peace by the blood of the cross; in Ps 23. Jehovah is shepherding His own who are in the world. \it (See Scofield "@@reference osisRef="Scofield:Joh 10:7"µµJohn 10:7@@/referenceµµ")\it* (f) Jehovah-tsidkenu, "the Lord our righteousness" @@reference osisRef="jer 23:6"µµJeremiah 23:6@@/referenceµµ. This name of Jehovah occurs in a prophecy concerning the future restoration and conversion of Israel. Then Israel will hail him as Jehovah-tsidkenu--"the Lord our righteousness." (g) Jehovah-shammah, "the Lord is present" @@reference osisRef="eze 48:35"µµEzekiel 48:35@@/referenceµµ. This name signifies Jehovah's abiding presence with His people ; @@reference osisRef="ex 33:14 ex 33:15"µµExodus 33:14,15@@/referenceµµ; @@reference osisRef="1ch 16:27 1ch 16:33"µµ1 Chronicles 16:27,33@@/referenceµµ; @@reference osisRef="ps 16:11"µµPsalms 16:11@@/referenceµµ; @@reference osisRef="ps 97:5"µµ 97:5@@/referenceµµ; @@reference osisRef="mt 28:20"µµMatthew 28:20@@/referenceµµ; @@reference osisRef="heb 13:5"µµHebrews 13:5@@/referenceµµ \li (5) Lord (Jehovah) is also the distinctive name of Deity as in covenant with Israel @@reference osisRef="ex 19:3"µµExodus 19:3@@/referenceµµ; @@reference osisRef="ex 20:1 ex 20:2"µµ 20:1,2@@/referenceµµ; @@reference osisRef="jer 31:31-34"µµJeremiah 31:31-34@@/referenceµµ. \li (6) Lord God (Heb. Jehovah Elohim) is the first of the compound names of Deity. Lord God is used distinctly: \li (1) of the relation of Deity to man (a) as Creator @@reference osisRef="ge 2:7-15"µµGenesis 2:7-15@@/referenceµµ (b) as morally in authority over man @@reference osisRef="ge 2:16 ge 2:17"µµGenesis 2:16,17@@/referenceµµ (c) as creating and governing the earthly relationships of man ; @@reference osisRef="ge 2:18-24"µµGenesis 2:18-24@@/referenceµµ; @@reference osisRef="ge 3:16-19 ge 3:22-24"µµ 3:16-19,22-24@@/referenceµµ and (d) as redeeming man @@reference osisRef="ge 3:8-15 ge 3:21"µµGenesis 3:8-15,21@@/referenceµµ \li (2) of the relation of Deity to Israel @@reference osisRef="ge 24:7"µµGenesis 24:7@@/referenceµµ; @@reference osisRef="ge 28:13"µµ 28:13@@/referenceµµ; @@reference osisRef="ex 3:15 ex 3:18"µµExodus 3:15,18@@/referenceµµ; @@reference osisRef="ex 4:5"µµ 4:5@@/referenceµµ; @@reference osisRef="ex 5:1"µµ 5:1@@/referenceµµ; @@reference osisRef="ex 7:6"µµ 7:6@@/referenceµµ; @@reference osisRef="de 1:11 de 1:21"µµDeuteronomy 1:11,21@@/referenceµµ; @@reference osisRef="de 4:1"µµ 4:1@@/referenceµµ; @@reference osisRef="de 6:3"µµ 6:3@@/referenceµµ; @@reference osisRef="de 12:1"µµ 12:1@@/referenceµµ; @@reference osisRef="jos 7:13 jos 7:19 jos 7:20"µµJoshua 7:13,19,20@@/referenceµµ; @@reference osisRef="jos 10:40 jos 10:42"µµ 10:40,42@@/referenceµµ; @@reference osisRef="jud 2:12"µµJudges 2:12@@/referenceµµ; @@reference osisRef="1sa 2:30"µµ1 Samuel 2:30@@/referenceµµ; @@reference osisRef="1ki 1:48"µµ1 Kings 1:48@@/referenceµµ; @@reference osisRef="2ki 9:6"µµ2 Kings 9:6@@/referenceµµ; @@reference osisRef="2ki 10:31"µµ2 Kings 10:31@@/referenceµµ; @@reference osisRef="1ch 22:19"µµ1 Chronicles 22:19@@/referenceµµ; @@reference osisRef="2ch 1:9"µµ2 Chronicles 1:9@@/referenceµµ; @@reference osisRef="ezr 1:3"µµEzra 1:3@@/referenceµµ; @@reference osisRef="isa 21:17"µµIsaiah 21:17@@/referenceµµ See other names of Deity, \p \it (See Scofield "@@reference osisRef="Scofield:Ge 1:1"µµGenesis 1:1@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:ge 14:18"µµGenesis 14:18@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:ge 15:2"µµGenesis 15:2@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:ge 17:1"µµGenesis 17:1@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:ge 21:33"µµGenesis 21:33@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:1sa 1:3"µµ1 Samuel 1:3@@/referenceµµ" \p \bd Lord God\bd* Deity (names of God) \it (See Scofield "@@reference osisRef="Scofield:Mal 3:18"µµMalachi 3:18@@/referenceµµ")\it* \v 14 \bd Hiddekel\bd* Hiddekel = ancient name of the Tigris. \v 23 \bd Eve\bd* \p Eve, type of the Church as bride of Christ @@reference osisRef="joh 3:28 joh 3:29"µµJohn 3:28,29@@/referenceµµ; @@reference osisRef="2co 11:2"µµ2 Corinthians 11:2@@/referenceµµ; @@reference osisRef="eph 5:25-32"µµEphesians 5:25-32@@/referenceµµ; @@reference osisRef="re 19:7 re 19:8"µµRevelation 19:7,8@@/referenceµµ \p \bd Woman\bd* "Isha," "because she was taken out of man" (Ish) @@reference osisRef="ho 2:16"µµHosea 2:16@@/referenceµµ \v 24 Cf. @@reference osisRef="Mt 19.51"µµMt. 19.5@@/referenceµµ; @@reference osisRef="1Cor 6:16"µµ1 Corinthians 6:16@@/referenceµµ; @@reference osisRef="Eph 5:31"µµEphesians 5:31@@/referenceµµ; \p \c 3 \p \v 1 \bd The serpent\bd* \p The serpent, in his Edenic form, is not to be thought of as a writhing reptile. That is the effect of the curse @@reference osisRef="ge 3:14"µµGenesis 3:14@@/referenceµµ. The creature which lent itself to Satan may well have been the most beautiful as was the most "subtle" of creatures less than man. Traces of that beauty remain despite the curse. Every movement of a serpent is graceful, and many species are beautifully coloured. In the serpent, Satan first appeared as "an angel of light" @@reference osisRef="2co 11:14"µµ2 Corinthians 11:14@@/referenceµµ. \v 2 \bd Satan\bd* vs. 1,2,4,13,14; @@reference osisRef="1chr 21:1"µµ1 Chr 21:1@@/referenceµµ; \p \it Temptation vs\it* 1-6,12,13; @@reference osisRef="ge 22:1"µµGen. 22:1@@/referenceµµ (@@reference osisRef="ge 2:1"µµGen. 2.1@@/referenceµµ; @@reference osisRef="Jas 1:2"µµJas. 1.2@@/referenceµµ.) \v 14 \bd And the Lord God said\bd* \p The Adamic Covenant conditions the life of fallen man--conditions which must remain till, in the kingdom age, "the creation also shall be delivered from the bondage of corruption into the glorious liberty of the sons of God" @@reference osisRef="ro 8:21"µµRomans 8:21@@/referenceµµ. The elements of the Adamic Covenant are: \li (1) The serpent, Satan's tool, is cursed (@@reference osisRef="ge 3:14"µµGenesis 3:14@@/referenceµµ), and becomes God's illustration in nature of the effects of sin--from the most beautiful and subtle of creatures to a loathsome reptile! The deepest mystery of the atonement is intimated here. Christ, "made sin for us," in bearing our judgment, is typified by the brazen serpent ; @@reference osisRef="nu 21:5-9"µµNumbers 21:5-9@@/referenceµµ; @@reference osisRef="joh 3:14"µµJohn 3:14@@/referenceµµ; @@reference osisRef="2co 5:21"µµ2 Corinthians 5:21@@/referenceµµ. Brass speaks of judgment--in the brazen altar, of God's judgment, and in the laver, of self-judgment. \li (2) The first promise of a Redeemer (@@reference osisRef="ge 3:15"µµGenesis 3:15@@/referenceµµ). Here begins the "Highway of the Seed," Abel, Seth, Noah @@reference osisRef="ge 6:8-10"µµGenesis 6:8-10,@@/referenceµµ Shem @@reference osisRef="ge 9:26 ge 9:27"µµGenesis 9:26,27,@@/referenceµµ Abraham @@reference osisRef="ge 12:1-4"µµGenesis 12:1-4,@@/referenceµµ Isaac @@reference osisRef="ge 17:19-21"µµGenesis 17:19-21@@/referenceµµ Jacob @@reference osisRef="ge 28:10-14"µµGenesis 28:10-14,@@/referenceµµ Judah @@reference osisRef="ge 49:10"µµGenesis 49:10,@@/referenceµµ David @@reference osisRef="2sa 7:5-17"µµ2 Samuel 7:5-17@@/referenceµµ Immanuel-Christ ; @@reference osisRef="isa 7:9-14"µµIsaiah 7:9-14@@/referenceµµ; @@reference osisRef="mt 1:1 mt 1:20-23"µµMatthew 1:1,20-23@@/referenceµµ; @@reference osisRef="1jo 3:8"µµ1 John 3:8@@/referenceµµ; @@reference osisRef="joh 12:31"µµJohn 12:31@@/referenceµµ. \li (3) The changed state of the woman (@@reference osisRef="ge 3:16"µµGenesis 3:16@@/referenceµµ). In three particulars: \li (a) Multiplied conception; (b) motherhood linked with sorrow; (c) the headship of the man (cf) @@reference osisRef="ge 1:26 ge 1:27"µµGenesis 1:26,27@@/referenceµµ The entrance of sin, which is disorder, makes necessary a headship, and it is vested in man ; @@reference osisRef="1ti 2:11-14"µµ1 Timothy 2:11-14@@/referenceµµ; @@reference osisRef="eph 5:22-25"µµEphesians 5:22-25@@/referenceµµ; @@reference osisRef="1co 11:7-9"µµ1 Corinthians 11:7-9@@/referenceµµ. \li (4) The earth cursed (@@reference osisRef="ge 3:17"µµGenesis 3:17@@/referenceµµ) for man's sake. It is better for fallen man to battle with a reluctant earth than to live without toil. \li (5) The inevitable sorrow of life (@@reference osisRef="ge 3:17"µµGenesis 3:17@@/referenceµµ). \li (6) The light occupation of Eden @@reference osisRef="ge 2:15"µµGenesis 2:15@@/referenceµµ changed to burdensome labour @@reference osisRef="ge 3:18 ge 3:19"µµGenesis 3:18,19@@/referenceµµ. \li (7) Physical death @@reference osisRef="ge 3:19"µµGenesis 3:19@@/referenceµµ; @@reference osisRef="ro 5:12-21"µµRomans 5:12-21,@@/referenceµµ See "Death (spiritual)" @@reference osisRef="ge 2:17"µµGenesis 2:17@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Eph 2:5"µµEphesians 2:5@@/referenceµµ")\it*. \p See for the other covenants: \p EDENIC \it (See Scofield "@@reference osisRef="Scofield:Ge 1:28"µµGenesis 1:28@@/referenceµµ")\it* \p NOAHIC \it (See Scofield "@@reference osisRef="Scofield:Ge 9:1"µµGenesis 9:1@@/referenceµµ")\it* \p ABRAHAMIC \it (See Scofield "@@reference osisRef="Scofield:Ge 15:18"µµGenesis 15:18@@/referenceµµ")\it* \p MOSAIC \it (See Scofield "@@reference osisRef="Scofield:Ex 19:25"µµExodus 19:25@@/referenceµµ")\it* \p PALESTINIAN \it (See Scofield "@@reference osisRef="Scofield:De 30:3"µµDeuteronomy 30:3@@/referenceµµ")\it* \p DAVIDIC \it (See Scofield "@@reference osisRef="Scofield:2Sa 7:16"µµ2 Samuel 7:16@@/referenceµµ")\it* \p NEW \it (See Scofield "@@reference osisRef="Scofield:Heb 8:8"µµHebrews 8:8@@/referenceµµ")\it* \v 15 \bd thou shalt bruise his heel\bd* \p The chain of references which begins here includes the promises and prophecies concerning Christ which were fulfilled in His birth and works at His first advent. See, for line of unfulfilled promises and prophecies: "Christ (second advent)" @@reference osisRef="de 30:3"µµDeuteronomy 30:3@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ac 1:11"µµActs 1:11@@/referenceµµ")\it* "Kingdom" ; @@reference osisRef="ge 1:26-28"µµGenesis 1:26-28@@/referenceµµ; @@reference osisRef="zec 12:8"µµZechariah 12:8@@/referenceµµ "Kingdom (N.T.)" ; @@reference osisRef="lu 1:31"µµLuke 1:31@@/referenceµµ; @@reference osisRef="1co 15:28"µµ1 Corinthians 15:28@@/referenceµµ "Day of the Lord" ; @@reference osisRef="isa 2:10"µµIsaiah 2:10@@/referenceµµ; @@reference osisRef="re 19:11"µµRevelation 19:11@@/referenceµµ \v 19 \bd return\bd* Death (physical). \p @@reference osisRef="ge 5:5"µµGenesis 5:5@@/referenceµµ; @@reference osisRef="ge 3:19"µµ 3:19@@/referenceµµ; @@reference osisRef="heb 9:27"µµHebrews 9:27@@/referenceµµ \v 20 \bd Eve\bd* \p i.e. living, or life-giver. \v 21 \bd coats of skins\bd* \p Coats of skins: Type of "Christ, made unto us righteousness"-- a divinely provided garment that the first sinners might be made fit for God's presence. See Righteousness, garment @@reference osisRef="ge 3:21"µµGenesis 3:21@@/referenceµµ; @@reference osisRef="re 19:8"µµRevelation 19:8@@/referenceµµ. \v 23 \bd Therefore the Lord God\bd* \p The Second Dispensation: Conscience. By disobedience man came to a personal and experimental knowledge of good and evil--of good as obedience, of evil as disobedience to the known will of God. Through that knowledge conscience awoke. Expelled from Eden and placed under the second, or ADAMIC COVENANT, man was responsible to do all known good, to abstain from all known evil, and to approach God through sacrifice. The result of this second testing of man is stated in @@reference osisRef="ge 6:5"µµGenesis 6:5@@/referenceµµ and the dispensation ended in the judgment of the Flood. Apparently "the east of the garden" @@reference osisRef="ge 3:24"µµGenesis 3:24@@/referenceµµ where were the cherubims and the flame, remained the place of worship through this second dispensation. See for the other six dispensations: \p INNOCENCE \it (See Scofield "@@reference osisRef="Scofield:Ge 1:28"µµGenesis 1:28@@/referenceµµ")\it* \p HUMAN GOVERNMENT \it (See Scofield "@@reference osisRef="Scofield:Ge 8:21"µµGenesis 8:21@@/referenceµµ")\it* \p PROMISE \it (See Scofield "@@reference osisRef="Scofield:Ge 12:1"µµGenesis 12:1@@/referenceµµ")\it* \p LAW \it (See Scofield "@@reference osisRef="Scofield:Ex 19:8"µµExodus 19:8@@/referenceµµ")\it* \p GRACE \it (See Scofield "@@reference osisRef="Scofield:Joh 1:17"µµJohn 1:17@@/referenceµµ")\it* \p KINGDOM \it (See Scofield "@@reference osisRef="Scofield:Eph 1:10"µµEphesians 1:10@@/referenceµµ")\it* \v 24 \bd Cherubims\bd* \p See note, \it (See Scofield "@@reference osisRef="Scofield:Eze 1:5"µµEzekiel 1:5@@/referenceµµ")\it* \c 4 \p \v 1 \bd Cain\bd* \p Cain ("acquisition") is a type of the mere man of the earth. His religion was destitute of any adequate sense of sin, or need of atonement. This religious type is described in 2Pe 2. Seven things are said of him: \li (1) he worships in self-will \li (2) is angry with God \li (3) refuses to bring a sin offering \li (4) murders his brother \li (5) lies to God \li (6) becomes a vagabond \li (7) is, nevertheless, the object of the divine solicitude. \v 2 \bd Abel\bd* \p Abel ("exhalation," or, "that which ascends") is a type of the spiritual man. His sacrifice, in which atoning blood was shed @@reference osisRef="heb 9:22"µµHebrews 9:22@@/referenceµµ was therefore at once his confession of sin and the expression of his faith in the interposition of a substitute @@reference osisRef="heb 11:4"µµHebrews 11:4@@/referenceµµ \p \v 4 \bd Abel\bd* \p Abel ("exhalation," or, "that which ascends") is a type of the spiritual man. His sacrifice, in which atoning blood was shed @@reference osisRef="heb 9:22"µµHebrews 9:22@@/referenceµµ was therefore at once his confession of sin and the expression of his faith in the interposition of a substitute @@reference osisRef="heb 11:4"µµHebrews 11:4@@/referenceµµ. \p \bd flock\bd* \p Type of Christ, the Lamb of God, the most constant type of the suffering Messiah--"the Lamb of God that taketh away the sin of the world" @@reference osisRef="joh 1:29"µµJohn 1:29@@/referenceµµ. \p A lamb fitly symbolizes the unresisting innocency and harmlessness of the Lord Jesus @@reference osisRef="isa 53:7"µµIsaiah 53:7@@/referenceµµ; @@reference osisRef="lu 23:9"µµLuke 23:9@@/referenceµµ; @@reference osisRef="mt 26:53 mt 26:54"µµMatthew 26:53,54@@/referenceµµ. This type is brought into prominence by contrast with Cain's bloodless offering of the fruit of his own works, and proclaims, in the very infancy of the race, the primal truth that "without shedding of blood is no remission" ; @@reference osisRef="heb 9:22"µµHebrews 9:22@@/referenceµµ; @@reference osisRef="heb 11:4"µµ 11:4@@/referenceµµ. \v 7 \bd sin\bd* \p Or, sin-offering. In Hebrew the same word is used for "sin," and "sin- offering," thus emphasizing in a remarkable way the complete identification of the believer's sin with his sin offering (cf) @@reference osisRef="joh 3:14"µµJohn 3:14@@/referenceµµ; @@reference osisRef="2co 5:21"µµ2 Corinthians 5:21@@/referenceµµ. \p Here both meanings are brought together. "Sin lieth at the door," but so also "a sin-offering croucheth at the tent door." It is "where sin abounded" that "grace did much more abound" @@reference osisRef="ro 5:20"µµRomans 5:20@@/referenceµµ. \p Abel's offering implies a previous instruction (cf) @@reference osisRef="ge 3:21"µµGenesis 3:21@@/referenceµµ for it was "by faith" @@reference osisRef="heb 11:4"µµHebrews 11:4@@/referenceµµ and faith is taking God at His word; so that Cain's unbloody offering was a refusal of the divine way. But Jehovah made a last appeal to Cain @@reference osisRef="ge 4:7"µµGenesis 4:7@@/referenceµµ even yet to bring the required offering. \v 15 \bd mark\bd* \p i.e. for Cain's protection. The law of @@reference osisRef="ge 9:6"µµGenesis 9:6@@/referenceµµ was not yet enacted. \v 16 \bd Nod\bd* \p Lit. wandering. \v 17 \bd builded a city\bd* \p The first civilization, that which perished in the judgment of the Flood, was Cainitic in origin, character, and destiny. Every element of material civilization is mentioned in verses @@reference osisRef="ge 4:16-22"µµGenesis 4:16-22,@@/referenceµµ city and pastoral life, and the development of arts and manufactures. Enoch, after whom the first city was named, means "teacher." The el termination of the names of Enoch's son and grandson shows that for a time the knowledge of Elohim was preserved, but this soon disappears @@reference osisRef="ro 1:21-23"µµRomans 1:21-23@@/referenceµµ. Adah means "pleasure," or "adornment"; Zillah, to "hide"; Lamech, "conqueror," or "wild man." (Cf) @@reference osisRef="ro 1:21-25"µµRomans 1:21-25@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ge 6:4"µµGenesis 6:4@@/referenceµµ")\it*. The Cainitic civilization may have been as splendid as that of Greece or Rome, but the divine judgment is according to the moral state, not the material. @@reference osisRef="ge 6:5-7"µµGenesis 6:5-7@@/referenceµµ. \v 23 \bd to my wounding\bd* \p Or, who wounded me. Cain had slain an unoffending man and yet was protected by Jehovah; how much more Lamech, who had slain in self-defence. \v 25 \bd Seth\bd* \p i.e. Sheth = appointed. \v 26 \bd Enos\bd* i.e. mortal. \p \bd call upon the name\bd* Or, call themselves by the name of Jehovah. Contra. @@reference osisRef="ge 12:8"µµGenesis 12:8@@/referenceµµ; @@reference osisRef="ge 26:25"µµ 26:25@@/referenceµµ. \p \c 5 \p \v 1 \bd Adam\bd* \p Adam, as the natural head of the race @@reference osisRef="lu 3:38"µµLuke 3:38@@/referenceµµ is a contrasting type of Christ, the Head of the new creation. See ; @@reference osisRef="ro 5:14"µµRomans 5:14@@/referenceµµ; @@reference osisRef="1co 15:21-22 1co 15:45-47"µµ1 Corinthians 15:21,22,45-47@@/referenceµµ. \v 22 \bd Enoch\bd* \p Enoch, "translated that he should not see death" @@reference osisRef="heb 11:5"µµHebrews 11:5@@/referenceµµ before the judgment of the Flood, is a type of those saints who are to be translated before the apocalyptic judgments @@reference osisRef="1th 4:14-17"µµ1 Thessalonians 4:14-17@@/referenceµµ. Noah, left on the earth, but preserved through the judgment of the Flood, is a type of the Jewish people, who will be kept through the apocalyptic judgments ; @@reference osisRef="jer 30:5-9"µµJeremiah 30:5-9@@/referenceµµ; @@reference osisRef="re 12:13-16"µµRevelation 12:13-16@@/referenceµµ and brought as an earthly people to the new heaven and new earth ; @@reference osisRef="isa 65:17-19"µµIsaiah 65:17-19@@/referenceµµ; @@reference osisRef="isa 66:20-22"µµ 66:20-22@@/referenceµµ; @@reference osisRef="re 21:1"µµRevelation 21:1@@/referenceµµ. \c 6 \p \v 4 \bd sons of God\bd* \p Some hold that these "sons of God" were the "angels which kept not their first estate" @@reference osisRef="jude 1:6"µµJude 1:6@@/referenceµµ. It is asserted that the title is in the O.T. exclusively used of angels. But this is an error @@reference osisRef="isa 43:6"µµIsaiah 43:6@@/referenceµµ. Angels are spoken of in a sexless way. No female angels are mentioned in Scripture, and we are expressly told that marriage is unknown among angels. @@reference osisRef="mt 22:30"µµMatthew 22:30@@/referenceµµ. \p The uniform Hebrew and Christian interpretation has been that verse @@reference osisRef="ge 6:2"µµGenesis 6:2@@/referenceµµ marks the breaking down of the separation between the godly line of Seth and the godless line of Cain, and so the failure of the testimony to Jehovah committed to the line of Seth @@reference osisRef="ge 4:26"µµGenesis 4:26@@/referenceµµ. For apostasy there is no remedy but judgment ; @@reference osisRef="isa 1:2-7 isa 1:24-25"µµIsaiah 1:2-7,24,25@@/referenceµµ; @@reference osisRef="heb 6:4-8"µµHebrews 6:4-8@@/referenceµµ; @@reference osisRef="heb 10:26-31"µµ 10:26-31@@/referenceµµ. Noah, "a preacher of righteousness," is given 120 years, but he won no convert, and the judgment predicted by his great- grandfather fell ; @@reference osisRef="jude 1:14 jude 1:15"µµJude 1:14,15@@/referenceµµ; @@reference osisRef="ge 7:11"µµGenesis 7:11@@/referenceµµ. \v 5 \bd imagination\bd* \p Or, the whole imagination. The Hebrew word signifies not only the imagination but also the purposes and desires. \v 6 \bd repented the LORD\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Zec 8:14"µµZechariah 8:14@@/referenceµµ")\it*. \v 9 \bd walked\bd* \p Noah and Enoch are the two antediluvians of whom it is said that they "walked with God" @@reference osisRef="ge 5:24"µµGenesis 5:24@@/referenceµµ; @@reference osisRef="ge 6:9"µµ 6:9@@/referenceµµ. Enoch, "translated that he should not see death" @@reference osisRef="heb 11:5"µµHebrews 11:5@@/referenceµµ becomes a type of the saints who will be "caught up" before the great tribulation ; @@reference osisRef="1th 4:14-17"µµ1 Thessalonians 4:14-17@@/referenceµµ; @@reference osisRef="re 3:10"µµRevelation 3:10@@/referenceµµ; @@reference osisRef="da 12:1"µµDaniel 12:1@@/referenceµµ; @@reference osisRef="mt 24:21"µµMatthew 24:21@@/referenceµµ. Noah, preserved through the Flood, is a type of the Israelitish people who will be preserved through the tribulation @@reference osisRef="jer 30:5-9"µµJeremiah 30:5-9@@/referenceµµ. See "Tribulation" ; @@reference osisRef="ps 2:5"µµPsalms 2:5@@/referenceµµ; @@reference osisRef="re 7:14"µµRevelation 7:14@@/referenceµµ. \v 14 \bd ark\bd* \p "Ark": type of Christ as the refuge of His people from judgment @@reference osisRef="heb 11:7"µµHebrews 11:7@@/referenceµµ. In strictness of application this speaks of the preservation through the "great tribulation" @@reference osisRef="mt 24:21 mt 24:22"µµMatthew 24:21,22@@/referenceµµ of the remnant of Israel who will turn to the Lord after the Church (typified by Enoch, who was translated to heaven before the judgment of the Flood) has been caught up to meet the Lord ; @@reference osisRef="ge 5:22-24"µµGenesis 5:22-24@@/referenceµµ; @@reference osisRef="1th 4:15-17"µµ1 Thessalonians 4:15-17@@/referenceµµ ; @@reference osisRef="heb 11:5"µµHebrews 11:5@@/referenceµµ; @@reference osisRef="isa 2:10 isa 2:11"µµIsaiah 2:10,11@@/referenceµµ; @@reference osisRef="isa 26:20 isa 26:21"µµ 26:20,21@@/referenceµµ. But the type also has a present reference to the position of the believer "in Christ" (Ep 1.), etc. It should be noted that the word translated "pitch" in @@reference osisRef="ge 6:14"µµGenesis 6:14@@/referenceµµ is the same word translated "atonement" in @@reference osisRef="le 17:11"µµLeviticus 17:11@@/referenceµµ etc. It is atonement that keeps out the waters of judgment and makes the believer's position "in Christ" safe and blessed. \v 19 \bd two of every sort\bd* \p Cf @@reference osisRef="ge 7:2"µµGenesis 7:2@@/referenceµµ. \p In addition to two animals, etc., commanded (@@reference osisRef="ge 6:19"µµGenesis 6:19@@/referenceµµ) to be preserved for future increase ("they shall be male and female"), the further command was given more than 100 years later to take of clean beasts, i.e, acceptable for sacrifice, seven each. Exodus gives ten such beasts, or but seventy in all. Modern ships carry hundreds of live beasts, with their food, besides scores of human beings. \c 7 \p \v 2 \bd clean beast\bd* \p Cf. \it (See Scofield "@@reference osisRef="Scofield:Ge 6:19"µµGenesis 6:19@@/referenceµµ")\it*. \v 7 \bd went in\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ge 6:9"µµGenesis 6:9@@/referenceµµ")\it*. \v 9 \bd two of every sort\bd* \p Cf. @@reference osisRef="ge 7:2"µµGenesis 7:2@@/referenceµµ. In addition to two animals, etc., commanded (@@reference osisRef="ge 6:19"µµGenesis 6:19@@/referenceµµ) to be preserved for future increase ("they shall be male and female"), the further command was given more than 100 years later to take of clean beasts, i.e. beasts acceptable for sacrifice, seven each. Exodus gives ten such beasts, or but seventy in all. Modern ships carry hundreds of live beasts, with their food, besides scores of human beings. \v 11 \bd second month\bd* \p i.e. May. \c 8 \p \v 4 \bd seventh month\bd* i.e. October. \p \bd Ararat\bd* Lit. holy ground, answering to the "heavenly" of @@reference osisRef="eph 2:4-6"µµEphesians 2:4-6@@/referenceµµ for the Church, and to the "new heavens and new earth" for Israel. ; @@reference osisRef="isa 65:17-19"µµIsaiah 65:17-19@@/referenceµµ; @@reference osisRef="isa 66:22"µµ 66:22@@/referenceµµ; @@reference osisRef="re 21:1"µµRevelation 21:1@@/referenceµµ. \v 5 \bd tenth month\bd* \p i.e. January. \v 7 \bd raven\bd* \p The raven and the dove have been thought to stand for the believer's two natures: the "old man" satisfied with a world under judgment; the "new man" finding satisfaction only in the things of the new creation. \v 8 \bd dove\bd* \p The raven and the dove have been thought to stand for the believer's two natures: the "old man" satisfied with a world under judgment; the "new man" finding satisfaction only in the things of the new creation. \v 13 \bd first month\bd* \p i.e. April. \v 14 \bd second month\bd* \p i.e. May. \v 21 \bd the Lord said in heart\bd* \p The Third Dispensation: Human Government. Under Conscience, as in Innocency, man utterly failed, and the judgment of the Flood marks the end of the second dispensation and the beginning of the third. The declaration of the Noahic Covenant subjects humanity to a new test. Its distinctive feature is the institution, for the first time, of human government--the government of man by man. The highest function of government is the judicial taking of life. All other governmental powers are implied in that. It follows that the third dispensation is distinctively that of human government. Man is responsible to govern the world for God. That responsibility rested upon the whole race, Jew and Gentile, until the failure of Israel under the Palestinian Covenant (Deu 28.-@@reference osisRef="ge 30:1-10"µµ 30:1-10@@/referenceµµ) brought the judgment of the Captivities, when "the times of the Gentiles" (See) ; @@reference osisRef="lu 21:24"µµLuke 21:24@@/referenceµµ; @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ began, and the government of the world passed exclusively into Gentile hands ; @@reference osisRef="da 2:36-45"µµDaniel 2:36-45@@/referenceµµ; @@reference osisRef="lu 21:24"µµLuke 21:24@@/referenceµµ; @@reference osisRef="ac 15:14-17"µµActs 15:14-17@@/referenceµµ. That both Israel and the Gentiles have governed for self, not God, is sadly apparent. The judgment of the confusion of tongues ended the racial testing; that of the captivities the Jewish; while the Gentile testing will end in the smiting of the Image (Da 2.) and the judgment of the nations @@reference osisRef="mt 25:31-46"µµMatthew 25:31-46@@/referenceµµ. \p See, for the other six dispensations: \p INNOCENCE \it (See Scofield "@@reference osisRef="Scofield:Ge 1:28"µµGenesis 1:28@@/referenceµµ")\it* \p CONSCIENCE \it (See Scofield "@@reference osisRef="Scofield:Ge 3:23"µµGenesis 3:23@@/referenceµµ")\it* \p PROMISE \it (See Scofield "@@reference osisRef="Scofield:Ge 12:1"µµGenesis 12:1@@/referenceµµ")\it* \p LAW \it (See Scofield "@@reference osisRef="Scofield:Ex 19:8"µµExodus 19:8@@/referenceµµ")\it* \p GRACE \it (See Scofield "@@reference osisRef="Scofield:Joh 1:17"µµJohn 1:17@@/referenceµµ")\it* \p KINGDOM \it (See Scofield "@@reference osisRef="Scofield:Eph 1:10"µµEphesians 1:10@@/referenceµµ")\it* \p \c 9 \p \v 1 \bd and said unto them\bd* \p The Noahic Covenant. The elements are: \li (1) The relation of man to the earth under the Adamic Covenant is confirmed \it (See Scofield "@@reference osisRef="Scofield:Ge 8:21"µµGenesis 8:21@@/referenceµµ")\it* \li (2) The order of nature is confirmed (@@reference osisRef="ge 8:22"µµGenesis 8:22@@/referenceµµ) \li (3) Human government is established (@@reference osisRef="ge 9:1-6"µµGenesis 9:1-6@@/referenceµµ) \li (4) Earth is secured against another universal judgment by water @@reference osisRef="ge 8:21"µµGenesis 8:21@@/referenceµµ; @@reference osisRef="ge 9:11"µµ 9:11@@/referenceµµ \li (5) A prophetic declaration is made that from Ham will descend an inferior and servile posterity @@reference osisRef="ge 9:24 ge 9:25"µµGenesis 9:24,25@@/referenceµµ. \li (6) A prophetic declaration is made that Shem will have a peculiar relation to Jehovah @@reference osisRef="ge 9:26 ge 9:27"µµGenesis 9:26,27@@/referenceµµ. All divine revelation is through Semitic men, and Christ, after the flesh, descends from Shem. \li (7) A prophetic declaration is made that from Japheth will descend the "enlarged" races @@reference osisRef="ge 9:27"µµGenesis 9:27@@/referenceµµ. Government, science, and art, speaking broadly, are and have been Japhetic, so that history is the indisputable record of the exact fulfilment of these declarations. \it (See Scofield "@@reference osisRef="Scofield:Ge 8:21"µµGenesis 8:21@@/referenceµµ")\it* for the other seven covenants: \p EDENIC @@reference osisRef="ge 1:28"µµGenesis 1:28@@/referenceµµ ADAMIC @@reference osisRef="ge 3:15"µµGenesis 3:15@@/referenceµµ ABRAHAMIC @@reference osisRef="ge 15:18"µµGenesis 15:18@@/referenceµµ MOSAIC @@reference osisRef="ex 19:25"µµExodus 19:25@@/referenceµµ PALESTINIAN @@reference osisRef="de 30:3"µµDeuteronomy 30:3@@/referenceµµ DAVIDIC @@reference osisRef="2sa 7:16"µµ2 Samuel 7:16@@/referenceµµ NEW @@reference osisRef="heb 8:8"µµHebrews 8:8@@/referenceµµ \v 8 \bd saying\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ge 8:21"µµGenesis 8:21@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:ge 9:1"µµGenesis 9:1@@/referenceµµ" \v 13 \bd bow\bd* \p The bow is not said to have come into existence at this time, but only to have been here invested with the character of a sign, CF. @@reference osisRef="ex 31:13"µµExodus 31:13@@/referenceµµ. Typically, the bow, seen upon the storm clouds of judgment @@reference osisRef="ge 7:11"µµGenesis 7:11@@/referenceµµ has been thought to speak of the cross where judgment, never to be repeated has been visted upon the believer's sins. ; @@reference osisRef="ga 3:10-14"µµGalatians 3:10-14@@/referenceµµ; @@reference osisRef="heb 10:14-18"µµHebrews 10:14-18@@/referenceµµ. \v 25 \bd Cursed\bd* \p See note subdiv. 5-7, \it (See Scofield "@@reference osisRef="Scofield:Ge 9:1"µµGenesis 9:1@@/referenceµµ")\it*. \c 10 \p \v 2 1 Gomer 2 Magog 3 Madai 4 Javan 5 Tubal 6 Meshech 7 Tiras \p 1 Progenitor of the ancient Cimerians and Cimbri, from whom are descended the Celtic family. \p 2 From Magog are descended the ancient Scythians, or Tartars, whose descendants predominate in the modern Russia. @@reference osisRef="eze 38:2"µµEzekiel 38:2@@/referenceµµ; @@reference osisRef="eze 39:6"µµ 39:6@@/referenceµµ; @@reference osisRef="re 20:8"µµRevelation 20:8@@/referenceµµ. \p 3 Progenitor of the ancient Medes. \p 4 Progenitor of those who peopled Greece, Syria, etc. \p 5 Tubal's descendants peopled the region south of the black Sea, from whence they spread north and south. It is probable that Tobolsk perpetuates the tribal name. A branch of this race peopled Spain. \p 6 Progenitor of a race mentioned in connection with Tubal, Magog, and other northern nations. Broadly speaking, Russia, excluding the conquests of Peter the Great and his successors, is the modern land of Magog, Tubal, and Meshech. \p 7 Progenitor of the Thracians. \p From these seven sons of Japheth are descended the goyim, or Gentile, nations, trans. "heathen" 148 times in the A.V. The name implies nothing concerning religion, meaning simply, non-Israelite, or "foreigner." \v 5 \bd isles\bd* \p Lit. coasts. Settlement would naturally follow the coasts first. \v 11 \bd Nineveh\bd* \p See note 1, @@reference osisRef="na 1:1"µµNahum 1:1@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Na 1:1"µµNahum 1:1@@/referenceµµ")\it*. \v 12 \bd Nineveh\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 13:1"µµIsaiah 13:1@@/referenceµµ")\it*. \p \c 11 \p \v 1 \bd one language\bd* \p The history of Babel ("confusion") strikingly parallels that of the professing Church. \li (1) Unity @@reference osisRef="ge 11:1"µµGenesis 11:1@@/referenceµµ --the Apostolic Church @@reference osisRef="ac 4:32 ac 4:33"µµActs 4:32,33@@/referenceµµ \li (2) Ambition @@reference osisRef="ge 11:4"µµGenesis 11:4@@/referenceµµ using worldly, not spiritual means @@reference osisRef="ge 11:3"µµGenesis 11:3@@/referenceµµ ending in a man-made unity--the papacy; \li (3) the confusion of tongues @@reference osisRef="ge 11:7"µµGenesis 11:7@@/referenceµµ --Protestantism, with its innumerable sects. \p \it (See Scofield "@@reference osisRef="Scofield:Isa 13:1"µµIsaiah 13:1@@/referenceµµ")\it*. \v 9 \bd Babel\bd* \p i.e. confusion. \it (See Scofield "@@reference osisRef="Scofield:Ge 11:1"µµGenesis 11:1@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:isa 13:1"µµIsaiah 13:1@@/referenceµµ". \v 10 \bd generations of Shem\bd* \p Genesis 11. and 12. mark an important turning point in the divine dealing. Heretofore the history has been that of the whole Adamic race. There has been neither Jew nor Gentile; all have been one in "the first man Adam." Henceforth, in the Scripture record, humanity must be thought of as a vast stream from which God, in the call of Abram and the creation of the nation of Israel, has but drawn off a slender rill, through which He may at last purify the great river itself. Israel was called to be a witness to the unity of God in the midst of universal idolatry @@reference osisRef="de 6:4"µµDeuteronomy 6:4@@/referenceµµ; @@reference osisRef="isa 43:10-12"µµIsaiah 43:10-12@@/referenceµµ to illustrate the blessedness of serving the true God @@reference osisRef="de 33:26-29"µµDeuteronomy 33:26-29@@/referenceµµ to receive and preserve the divine revelations ; @@reference osisRef="ro 3:1 ro 3:2"µµRomans 3:1,2@@/referenceµµ; @@reference osisRef="de 4:5-8"µµDeuteronomy 4:5-8@@/referenceµµ and to produce the messiah ; @@reference osisRef="ge 3:15"µµGenesis 3:15@@/referenceµµ; @@reference osisRef="ge 21:12"µµ 21:12@@/referenceµµ; @@reference osisRef="ge 28:10 ge 28:14"µµ 28:10,14@@/referenceµµ; @@reference osisRef="ge 49:10"µµ 49:10@@/referenceµµ; @@reference osisRef="2sa 7:16 2sa 7:17"µµ2 Samuel 7:16,17@@/referenceµµ; @@reference osisRef="isa 4:3 isa 4:4"µµIsaiah 4:3,4@@/referenceµµ; @@reference osisRef="mt 1:1"µµMatthew 1:1@@/referenceµµ. \p The reader of scripture should hold firmly in mind: \li (1) that from Gen 12. to @@reference osisRef="mt 12:45"µµMatthew 12:45@@/referenceµµ the Scriptures have primarily in view Israel, the little rill, not the great Gentile river; though again and again the universality of the ultimate divine intent breaks into view (e.g. ; @@reference osisRef="ge 12:3"µµGenesis 12:3@@/referenceµµ; @@reference osisRef="isa 2:2 isa 2:4"µµIsaiah 2:2,4@@/referenceµµ; @@reference osisRef="isa 5:26"µµ 5:26@@/referenceµµ; @@reference osisRef="isa 9:1 isa 9:2"µµ 9:1,2@@/referenceµµ; @@reference osisRef="isa 11:10-12 isa 42:1-6"µµ 11:10-12 42:1-6@@/referenceµµ; @@reference osisRef="isa 49:6 isa 49:12"µµ 49:6,12@@/referenceµµ; @@reference osisRef="isa 52:15"µµIsaiah 52:15@@/referenceµµ; @@reference osisRef="isa 54:3"µµ 54:3@@/referenceµµ; @@reference osisRef="isa 55:5"µµ 55:5@@/referenceµµ; @@reference osisRef="isa 60:3 isa 60:5 isa 60:11-16"µµ 60:3,5,11-16@@/referenceµµ; @@reference osisRef="isa 61:6 isa 61:9"µµ 61:6,9@@/referenceµµ ; @@reference osisRef="isa 62:2"µµ 62:2@@/referenceµµ; @@reference osisRef="isa 66:12 isa 66:18 isa 66:19"µµ 66:12,18,19@@/referenceµµ; @@reference osisRef="jer 16:19"µµJeremiah 16:19@@/referenceµµ; @@reference osisRef="joe 3:9 joe 3:10"µµJoel 3:9,10@@/referenceµµ; @@reference osisRef="mal 1:11"µµMalachi 1:11@@/referenceµµ Ro 9. 10. 11. @@reference osisRef="ga 3:8-14"µµGalatians 3:8-14@@/referenceµµ. \li (2) that the human race, henceforth called Gentile in distinction from Israel, goes on under the Adamic and Noahic covenants; and that for the race (outside Israel) the dispensations of Conscience and of Human government continue. The moral history of the great Gentile world is told in @@reference osisRef="ro 1:21-32"µµRomans 1:21-32@@/referenceµµ and its moral accountability in @@reference osisRef="ro 2:1-16"µµRomans 2:1-16@@/referenceµµ. Conscience never acquits: it either "accuses" or "excuses." Where the law is known to the Gentiles it is to them, as to Israel, "a ministration of death," a "curse" ; @@reference osisRef="ro 3:19 ro 3:20"µµRomans 3:19,20@@/referenceµµ; @@reference osisRef="ro 7:9 ro 7:10"µµ 7:9,10@@/referenceµµ; @@reference osisRef="2co 3:7"µµ2 Corinthians 3:7@@/referenceµµ; @@reference osisRef="ga 3:10"µµGalatians 3:10@@/referenceµµ. A wholly new responsibility arises when either Jew or Gentile knows the Gospel ; @@reference osisRef="joh 3:18 joh 3:19 joh 3:36"µµJohn 3:18,19,36@@/referenceµµ; @@reference osisRef="joh 15:22-24"µµ 15:22-24@@/referenceµµ ; @@reference osisRef="joh 16:9"µµ 16:9@@/referenceµµ; @@reference osisRef="1jo 5:9-12"µµ1 John 5:9-12@@/referenceµµ. \p \v 31 \bd Terah\bd* The name means delay. \p \c 12 \p \v 1 \bd Now the Lord\bd* \p The Fourth Dispensation: Promise. For Abraham, and his descendants it is evident that the Abrahamic Covenant \it (See Scofield "@@reference osisRef="Scofield:Ge 15:18"µµGenesis 15:18@@/referenceµµ")\it* made a great change. They became distinctively the heirs of promise. That covenant is wholly gracious and unconditional. The descendants of Abraham had but to abide in their own land to inherit every blessing. In Egypt they lost their blessings, but not their covenant. The Dispensation of Promise ended when Israel rashly accepted the law @@reference osisRef="ex 19:8"µµExodus 19:8@@/referenceµµ. Grace had prepared a deliverer (Moses), provided a sacrifice for the guilty, and by divine power brought them out of bondage @@reference osisRef="ex 19:4"µµExodus 19:4@@/referenceµµ but at Sinai they exchanged grace for law. The Dispensation of Promise extends from @@reference osisRef="ge 12:1"µµGenesis 12:1@@/referenceµµ to @@reference osisRef="ex 19:8"µµExodus 19:8,@@/referenceµµ and was exclusively Israelitish. The dispensation must be distinguished from the covenant. The former is a mode of testing; the latter is everlasting because unconditional. The law did not abrogate the Abrahamic Covenant @@reference osisRef="ga 3:15-18"µµGalatians 3:15-18@@/referenceµµ but was an intermediate disciplinary dealing "till the Seed should come to whom the promise was made" ; @@reference osisRef="ga 3:19-29"µµGalatians 3:19-29@@/referenceµµ; @@reference osisRef="ga 4:1-7"µµ 4:1-7@@/referenceµµ. Only the dispensation, as a testing of Israel, ended at the giving of the law. \p See, for the other six dispensations: \it (See Scofield "@@reference osisRef="Scofield:Ge 8:21"µµGenesis 8:21@@/referenceµµ")\it*. \p INNOCENCE (@@reference osisRef="ge 1:28"µµGenesis 1:28@@/referenceµµ) CONSCIENCE (@@reference osisRef="ge 3:23"µµGenesis 3:23@@/referenceµµ) HUMAN GOVERNMENT (@@reference osisRef="ge 8:21"µµGenesis 8:21@@/referenceµµ) LAW (@@reference osisRef="ex 19:8"µµExodus 19:8@@/referenceµµ) GRACE (@@reference osisRef="joh 1:17"µµJohn 1:17@@/referenceµµ) KINGDOM (@@reference osisRef="eph 1:10"µµEphesians 1:10@@/referenceµµ) \v 2 \bd And\bd* \p For analysis and summary of the Abrahamic Covenant, \it (See Scofield "@@reference osisRef="Scofield:Ge 15:18"µµGenesis 15:18@@/referenceµµ")\it*. \v 7 \bd appeared\bd* \p The theophanies. @@reference osisRef="ge 17:1"µµGenesis 17:1@@/referenceµµ; @@reference osisRef="ge 12:7"µµ 12:7@@/referenceµµ; @@reference osisRef="re 1:10"µµRevelation 1:10@@/referenceµµ. \v 8 \bd Beth-el\bd* \p One of the sacred places of Canaan, meaning, house of God @@reference osisRef="ge 28:1-22"µµGenesis 28:1-22,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ge 35:7"µµGenesis 35:7@@/referenceµµ")\it*. \p It is characteristic of all apostasy that Jeroboam chose this sacred place in which to erect an idol @@reference osisRef="1ki 12:28 1ki 12:32"µµ1 Kings 12:28,32@@/referenceµµ. (Cf) @@reference osisRef="1ki 13:1-5"µµ1 Kings 13:1-5@@/referenceµµ and of divine judgment upon apostasy that God should decree the destruction of Bethel, despite its sacred memories ; @@reference osisRef="1ki 13:1-5"µµ1 Kings 13:1-5@@/referenceµµ; @@reference osisRef="2ki 23:15-17"µµ2 Kings 23:15-17@@/referenceµµ; @@reference osisRef="am 3:14 am 3:15"µµAmos 3:14,15@@/referenceµµ. \p God never hesitates to cast aside that which no longer serves His purpose @@reference osisRef="re 2:5"µµRevelation 2:5@@/referenceµµ; @@reference osisRef="re 3:16"µµ 3:16@@/referenceµµ. \v 10 \bd famine\bd* \p A famine was often a disciplinary testing of God's people in the land. (Cf) @@reference osisRef="ge 26:1"µµGenesis 26:1@@/referenceµµ; @@reference osisRef="ge 42:5"µµ 42:5@@/referenceµµ; @@reference osisRef="ru 1:1"µµRuth 1:1@@/referenceµµ; @@reference osisRef="2sa 24:13"µµ2 Samuel 24:13@@/referenceµµ; @@reference osisRef="ps 105:16"µµPsalms 105:16@@/referenceµµ. \p The resort to Egypt (the world) is typical of the tendency to substitute for lost spiritual power the fleshly resources of the world, instead of seeking, through confession and amendment, the restoration of God's presence and favour. \c 14 \p \v 1 \v 14 \bd when Abram\bd* \p It is Abram the separated man who has power to help. See @@reference osisRef="ge 19:29"µµGenesis 19:29@@/referenceµµ; @@reference osisRef="2ti 2:20 2ti 2:21"µµ2 Timothy 2:20,21@@/referenceµµ \v 18 \bd Melchizedek\bd* \p 1 Melchizedek, type of Christ the King-Priest. The type strictly applies to the priestly work of Christ in resurrection, since Melchizedek presents only the memorials of sacrifice, bread and wine. "After the order of Melchizedek" @@reference osisRef="heb 6:20"µµHebrews 6:20@@/referenceµµ refers to the royal authority and unending duration of Christ's high priesthood @@reference osisRef="heb 7:23 heb 7:24"µµHebrews 7:23,24@@/referenceµµ. The Aaronic priesthood was often interrupted by death. Christ is a priest after the order of Melchizedek, as King of righteousness, King of peace ; @@reference osisRef="isa 11:4-9"µµIsaiah 11:4-9@@/referenceµµ; @@reference osisRef="heb 7:2"µµHebrews 7:2@@/referenceµµ and in the endlessness of his priesthood; but the Aaronic priesthood typifies His priestly work. \p \bd most high God\bd* \p 2 "Most high," or "most high God" (Heb. El Elyon). "Elyon means simply "highest." \li (1) The first revelation of this name (@@reference osisRef="ge 14:8"µµGenesis 14:8@@/referenceµµ) indicates its distinctive meanings. Abram, returning from his victory over the confederated kings @@reference osisRef="ge 14:1-17"µµGenesis 14:1-17@@/referenceµµ is met by Melchizedek, King of Salem... the "priest of the most high God" (El Elyon), who blesses Abram in the name of El Elyon, "possessor of heaven and earth." This revelation produced a remarkable impression upon the patriarch. Not only did he at once give Melchizedek "tithes of all" the spoil of the battle, but when the King of Sodom offered other of that spoil to Abram, his answer was; "I have lift up mine hand unto the Lord Jehovah, the most high God El-Elyon, the possessor of heaven and earth, that I will not take from a thread even to a shoelatchet," etc. @@reference osisRef="ge 14:18-23"µµGenesis 14:18-23@@/referenceµµ. \li2 (a) The Lord (Jehovah) is know to a Gentile king (Melchizedek) by the name "most high god" El Elyon); \li2 (b) a Gentile is the priest of El Elyon and \li2 (c) His distinctive character as most high God is "possessor of heaven and earth." \p Appropriately to this Gentile knowledge of God by His name "Most High," we read that "the Most High divided to the nations i.e. Gentiles] their inheritance, when he separated the sons of Adam," etc. @@reference osisRef="de 32:8"µµDeuteronomy 32:8@@/referenceµµ. As "possessor heaven and earth," it was the prerogative of the Most High to distribute the earth among the nations according to whatever principle He chose. That principle is declared @@reference osisRef="de 32:8"µµDeuteronomy 32:8@@/referenceµµ. To the same purport is the use of the name in Daniel, the book of Gentile prophecy ; @@reference osisRef="da 3:26"µµDaniel 3:26@@/referenceµµ; @@reference osisRef="da 4:17 da 4:24-25 da 4:32 da 4:34-35"µµ 4:17,24,25,32,34,35@@/referenceµµ; @@reference osisRef="da 5:18 da 5:21"µµ 5:18,21@@/referenceµµ. \li (2) As "possessor of heaven and earth," the most high God has and exercises authority in both spheres: \li2 (a) the heavenly authority of El Elyon (e.g. @@reference osisRef="da 4:35 da 4:37"µµDaniel 4:35,37@@/referenceµµ; @@reference osisRef="isa 14:13 isa 14:14"µµIsaiah 14:13,14@@/referenceµµ; @@reference osisRef="mt 28:18"µµMatthew 28:18@@/referenceµµ \li2 (b) the earthly authority of El Elyon (e.g). @@reference osisRef="de 32:8"µµDeuteronomy 32:8@@/referenceµµ; @@reference osisRef="ps 9:2-5"µµPsalms 9:2-5@@/referenceµµ; @@reference osisRef="ps 21:7"µµ 21:7@@/referenceµµ; @@reference osisRef="ps 47:2-4"µµ 47:2-4@@/referenceµµ; @@reference osisRef="ps 56:2-3 ps 82:6-8"µµ 56:2,3 82:6,8@@/referenceµµ; @@reference osisRef="ps 83:16-18"µµ 83:16-18@@/referenceµµ ; @@reference osisRef="ps 91:9-12"µµ 91:9-12@@/referenceµµ; @@reference osisRef="2sa 22:14 2sa 22:15"µµ2 Samuel 22:14,15@@/referenceµµ; @@reference osisRef="da 5:18"µµDaniel 5:18@@/referenceµµ \p See, for other names of Deity: \p \it (See Scofield "@@reference osisRef="Scofield:Ge 1:1"µµGenesis 1:1@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:ge 2:4"µµGenesis 2:4@@/referenceµµ" \p @@reference osisRef="ge 2:7"µµGenesis 2:7@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ge 15:2"µµGenesis 15:2@@/referenceµµ")\it* \p \it (See Scofield "@@reference osisRef="Scofield:Ge 17:1"µµGenesis 17:1@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:ge 21:33"µµGenesis 21:33@@/referenceµµ" \p \it (See Scofield "@@reference osisRef="Scofield:1Sa 1:3"µµ1 Samuel 1:3@@/referenceµµ")\it* \p \bd Melchizedek\bd* Meaning King of Righteousness. Cf. @@reference osisRef="heb 7:2"µµHebrews 7:2@@/referenceµµ. \p \bd Salem\bd* Meaning Peace. Cf. @@reference osisRef="heb 7:2"µµHebrews 7:2@@/referenceµµ \c 15 \p \v 1 \v 2 "Lord" (Heb. Adon, Adonai) \li (1) The primary meaning of Adon, Adonai, is Master, and it is applied in the Old Testament Scriptures both to Deity and to man. The latter instances are distinguished in the English version by the omission of the capital. As applied to man, the word is used of two relationships; master and husband @@reference osisRef="ge 24:9 ge 24:10 ge 24:12"µµGenesis 24:9,10,12@@/referenceµµ "master" may illustrate the former; @@reference osisRef="ge 18:12"µµGenesis 18:12@@/referenceµµ "lord," the latter). Both these relationships exist between Christ and the believer @@reference osisRef="joh 13:13"µµJohn 13:13@@/referenceµµ "master"; @@reference osisRef="2co 11:2 2co 11:3"µµ2 Corinthians 11:2,3@@/referenceµµ "husband"). \li (2) Two principles inhere in the relation of master and servant: \li2 (a) the Master's right to implicit obedience @@reference osisRef="joh 13:13"µµJohn 13:13@@/referenceµµ; @@reference osisRef="mt 23:10"µµMatthew 23:10@@/referenceµµ; @@reference osisRef="lu 6:46"µµLuke 6:46@@/referenceµµ \li2 (b) the servant's right to direction in service @@reference osisRef="isa 6:8-11"µµIsaiah 6:8-11@@/referenceµµ \p Clear distinction in the use of the divine names is illustrated in @@reference osisRef="ex 4:10-12"µµExodus 4:10-12@@/referenceµµ. Moses feels his weakness and incompetency, and "Moses said unto the Lord Jehovah, O my Lord Adonai, I am not eloquent," etc. Since service is in question, Moses appropriately addresses Jehovah as Lord. But now power is in question, and it not the Lord (Adonai) but Jehovah (Lord) who answers (referring to creation power)--"and Jehovah said unto him, Who hath made man's mouth?.. Now therefore go, and I will be with thy mouth." The same distinction in @@reference osisRef="jos 7:8-11"µµJoshua 7:8-11@@/referenceµµ. See, for other names of Deity: \p \it (See Scofield "@@reference osisRef="Scofield:Ge 1:1"µµGenesis 1:1@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:ge 2:4"µµGenesis 2:4@@/referenceµµ" @@reference osisRef="ge 2:7"µµGenesis 2:7@@/referenceµµ See Scofield "@@reference osisRef="Scofield:ge 14:18"µµGenesis 14:18@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:ge 15:2"µµGenesis 15:2@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:ge 17:1"µµGenesis 17:1@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:ge 21:33"µµGenesis 21:33@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:1sa 1:3"µµ1 Samuel 1:3@@/referenceµµ" \p 2 "Lord God" (Heb. Adonai Jehovah). When used distinctively, this compound name, while gathering into one the special meanings of each \p \it (See Scofield "@@reference osisRef="Scofield:Ge 2:4"µµGenesis 2:4@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:ge 15:2"µµGenesis 15:2@@/referenceµµ" \p will be found to emphasize the Adonai rather than the Jehovah character of Deity. (The following passages may suffice to illustrate this:) @@reference osisRef="ge 15:2 ge 15:8"µµGenesis 15:2,8@@/referenceµµ; @@reference osisRef="de 3:24"µµDeuteronomy 3:24@@/referenceµµ; @@reference osisRef="de 9:26"µµ 9:26@@/referenceµµ; @@reference osisRef="jos 7:7"µµJoshua 7:7@@/referenceµµ; @@reference osisRef="jud 6:22"µµJudges 6:22@@/referenceµµ; @@reference osisRef="jud 16:28"µµ 16:28@@/referenceµµ; @@reference osisRef="2sa 7:18-20"µµ2 Samuel 7:18-20,@@/referenceµµ; @@reference osisRef="2sa 7:28 2sa 7:29"µµ2 Samuel 7:28,29@@/referenceµµ; @@reference osisRef="1ki 2:26"µµ1 Kings 2:26@@/referenceµµ; @@reference osisRef="ps 69:6"µµPsalms 69:6@@/referenceµµ; @@reference osisRef="ps 71:5"µµ 71:5@@/referenceµµ; @@reference osisRef="isa 7:7"µµIsaiah 7:7@@/referenceµµ \p See, for other names of Deity: \p \it (See Scofield "@@reference osisRef="Scofield:Ge 1:1"µµGenesis 1:1@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:ge 2:4"µµGenesis 2:4@@/referenceµµ" \p @@reference osisRef="ge 2:7"µµGenesis 2:7@@/referenceµµ \p \it (See Scofield "@@reference osisRef="Scofield:Ge 14:18"µµGenesis 14:18@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:ge 15:2"µµGenesis 15:2@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:ge 17:1"µµGenesis 17:1@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:ge 21:33"µµGenesis 21:33@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:1sa 1:3"µµ1 Samuel 1:3@@/referenceµµ" \v 18 \bd covenant\bd* \p The Abrahamic Covenant as formed @@reference osisRef="ge 12:1-4"µµGenesis 12:1-4@@/referenceµµ and confirmed ; @@reference osisRef="ge 13:14-17"µµGenesis 13:14-17@@/referenceµµ; @@reference osisRef="ge 15:1-7"µµ 15:1-7@@/referenceµµ @@reference osisRef="ge 17:1-8"µµ 17:1-8@@/referenceµµ is in seven distinct parts: \li (1) "I will make of thee a great nation." Fulfilled in a threefold way: \li (a) In a natural posterity--"as the dust of the earth @@reference osisRef="ge 13:16"µµGenesis 13:16@@/referenceµµ; @@reference osisRef="joh 8:37"µµJohn 8:37,@@/referenceµµ viz. the Hebrew people. \li (b) In a spiritual posterity--"look now toward heaven... so shall thy seed be" @@reference osisRef="joh 8:39"µµJohn 8:39@@/referenceµµ; @@reference osisRef="ro 4:16 ro 4:17"µµRomans 4:16,17@@/referenceµµ; @@reference osisRef="ro 9:7 ro 9:8"µµ 9:7,8@@/referenceµµ; @@reference osisRef="ga 3:6 ga 3:7 ga 3:29"µµGalatians 3:6,7,29@@/referenceµµ viz. all men of faith, whether Jew or Gentile. \li (c) fulfilled also through Ishmael @@reference osisRef="ge 17:18-20"µµGenesis 17:18-20@@/referenceµµ \li (2) "I will bless thee." Fulfilled in two ways: \li (a) temporally @@reference osisRef="ge 13:14 ge 13:15 ge 13:17"µµGenesis 13:14,15,17@@/referenceµµ; @@reference osisRef="ge 15:18"µµ 15:18@@/referenceµµ; @@reference osisRef="ge 24:34 ge 24:35"µµ 24:34,35@@/referenceµµ (b) spiritually ; @@reference osisRef="ge 15:6"µµGenesis 15:6@@/referenceµµ; @@reference osisRef="joh 8:56"µµJohn 8:56@@/referenceµµ \li (3) "And make thy name great." Abraham's is one of the universal names. \li (4) "And thou shalt be a blessing" @@reference osisRef="ga 3:13 ga 3:14"µµGalatians 3:13,14@@/referenceµµ \li (5) "I will bless them that bless thee." In fulfilment closely related to the next clause. \li (6) "And curse him that curseth thee." Wonderfully fulfilled in the history of the dispersion. It has invariably fared ill with the people who have persecuted the Jew--well with those who have protected him. The future will still more remarkably prove this principle @@reference osisRef="de 30:7"µµDeuteronomy 30:7@@/referenceµµ; @@reference osisRef="isa 14:1"µµIsaiah 14:1,@@/referenceµµ; @@reference osisRef="joe 3:1-8"µµJoel 3:1-8@@/referenceµµ; @@reference osisRef="mic 5:7-9"µµMicah 5:7-9@@/referenceµµ; @@reference osisRef="hag 2:22"µµHaggai 2:22@@/referenceµµ; @@reference osisRef="zec 14:1-3"µµZechariah 14:1-3@@/referenceµµ; @@reference osisRef="mt 25:40 mt 25:45"µµMatthew 25:40,45@@/referenceµµ. \li (7) "In thee shall all the families of the earth be blessed." This is the great evangelic promise fulfilled in Abraham's Seed, Christ @@reference osisRef="ga 3:16"µµGalatians 3:16@@/referenceµµ; @@reference osisRef="joh 8:56-58"µµJohn 8:56-58@@/referenceµµ. \p It brings into greater definiteness the promise of the Adamic Covenant concerning the Seed of the woman @@reference osisRef="ge 3:15"µµGenesis 3:15@@/referenceµµ \p NOTE.--The gift of the land is modified by prophecies of three dispossessions and restorations @@reference osisRef="ge 15:13 ge 15:14 ge 15:16"µµGenesis 15:13,14,16@@/referenceµµ; @@reference osisRef="jer 25:11 jer 25:12"µµJeremiah 25:11,12@@/referenceµµ; @@reference osisRef="de 28:62-65"µµDeuteronomy 28:62-65@@/referenceµµ; @@reference osisRef="de 30:1-3"µµ 30:1-3@@/referenceµµ. Two dispossessions and restorations have been accomplished. Israel is now in the third dispersion, from which she will be restored at the return of the Lord as King under the Davidic Covenant ; @@reference osisRef="de 30:3"µµDeuteronomy 30:3@@/referenceµµ; @@reference osisRef="jer 23:5-8"µµJeremiah 23:5-8@@/referenceµµ; @@reference osisRef="eze 37:21-25"µµEzekiel 37:21-25@@/referenceµµ; @@reference osisRef="lu 1:30-33"µµLuke 1:30-33@@/referenceµµ; @@reference osisRef="ac 15:14-17"µµActs 15:14-17@@/referenceµµ \p See, for the other seven covenants: \p EDENIC \it (See Scofield "@@reference osisRef="Scofield:Ge 1:28"µµGenesis 1:28@@/referenceµµ")\it* ADAMIC See Scofield "@@reference osisRef="Scofield:ge 3:15"µµGenesis 3:15@@/referenceµµ" NOAHIC See Scofield "@@reference osisRef="Scofield:ge 9:1"µµGenesis 9:1@@/referenceµµ" MOSAIC See Scofield "@@reference osisRef="Scofield:ex 19:25"µµExodus 19:25@@/referenceµµ" PALESTINIAN See Scofield "@@reference osisRef="Scofield:de 30:3"µµDeuteronomy 30:3@@/referenceµµ" DAVIDIC See Scofield "@@reference osisRef="Scofield:2sa 7:16"µµ2 Samuel 7:16@@/referenceµµ" NEW See Scofield "@@reference osisRef="Scofield:heb 8:8"µµHebrews 8:8@@/referenceµµ" \c 16 \p \v 1 \v 3 \bd Hagar\bd* \p Hagar is a type of the law "which gendereth to bondage" @@reference osisRef="ga 4:24 ga 4:25"µµGalatians 4:24,25@@/referenceµµ. \v 7 \bd angel\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 9 \bd angel\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 11 \bd angel\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \p \bd Ishmael\bd* i.e. God shall hear. \v 14 \bd Beerlahairoi\bd* \p i.e. The well of him that liveth and seeth me. @@reference osisRef="ge 24:62"µµGenesis 24:62@@/referenceµµ; @@reference osisRef="ge 25:11"µµ 25:11@@/referenceµµ. \p \c 17 \p \v 1 \bd Almighty God\bd* \p "Almighty God" (Heb. El Shaddai) \li (1) The etymological signification of Almighty God (El Shaddai) is both interesting and touching. God (El) signifies the "Strong One" \it (See Scofield "@@reference osisRef="Scofield:Ge 1:1"µµGenesis 1:1@@/referenceµµ")\it*. The qualifying word Shaddai is formed from the Hebrew word "shad," the breast, invariably used in Scripture for a woman's breast; e.g. @@reference osisRef="ge 49:25"µµGenesis 49:25@@/referenceµµ; @@reference osisRef="job 3:12"µµJob 3:12@@/referenceµµ; @@reference osisRef="ps 22:9"µµPsalms 22:9@@/referenceµµ; @@reference osisRef="so 1:13"µµSong 1:13@@/referenceµµ; @@reference osisRef="so 4:5"µµ 4:5@@/referenceµµ; @@reference osisRef="so 7:3 so 7:7 so 7:8"µµSong 7:3,7,8@@/referenceµµ; @@reference osisRef="so 8:1 so 8:8 so 8:10"µµ 8:1,8,10@@/referenceµµ; @@reference osisRef="isa 28:9"µµIsaiah 28:9@@/referenceµµ; @@reference osisRef="eze 16:7"µµEzekiel 16:7@@/referenceµµ. Shaddai therefore means primarily "the breasted." God is "Shaddai," because He is the Nourisher, the Strength-giver, and so, in a secondary sense, the Satisfier, who pours himself into believing lives. As a fretful, unsatisfied babe is not only strengthened and nourished from the mother's breast, but also is quieted, rested, satisfied, so El Shaddai is that name of God which sets Him forth as the Strength-giver and Satisfier of His people. It is on every account to be regretted that "Shaddai" was translated "Almighty." The primary name El or Elohim sufficiently signifies almightiness. "All-sufficient" would far better express both the Hebrew meaning and the characteristic use of the name in Scripture. \li (2) Almighty God (El Shaddai) not only enriches, but makes fruitful. This is nowhere better illustrated than in the first occurrence of the name @@reference osisRef="ge 17:1-8"µµGenesis 17:1-8@@/referenceµµ. To a man ninety-nine years of age, and "as good as dead" @@reference osisRef="heb 11:12"µµHebrews 11:12@@/referenceµµ. He said: "I am the Almighty God El Shaddai... I will... multiply thee exceedingly." To the same purport is the use of the name in @@reference osisRef="ge 28:3 ge 28:4"µµGenesis 28:3,4@@/referenceµµ. \li (3) As Giver of fruitfulness, Almighty God (El Shaddai) chastens His people. For the moral connection of chastening with fruit bearing, see @@reference osisRef="joh 15:2"µµJohn 15:2@@/referenceµµ; @@reference osisRef="heb 12:10"µµHebrews 12:10@@/referenceµµ; @@reference osisRef="ru 1:20"µµRuth 1:20@@/referenceµµ. Hence, Almighty is the characteristic name of God in Job, occurring thirty-one times in that book. The hand of El Shaddai falls upon Job, the best man of his time, not in judgment, but in purifying unto greater fruitfulness @@reference osisRef="job 5:17-25"µµJob 5:17-25@@/referenceµµ. \p See, for other names of Deity: \p \it (See Scofield "@@reference osisRef="Scofield:Ge 1:1"µµGenesis 1:1@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:ge 2:4"µµGenesis 2:4@@/referenceµµ" @@reference osisRef="ge 2:7"µµGenesis 2:7@@/referenceµµ See Scofield "@@reference osisRef="Scofield:ge 14:18"µµGenesis 14:18@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:ge 15:2"µµGenesis 15:2@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:ge 21:33"µµGenesis 21:33@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:1sa 1:3"µµ1 Samuel 1:3@@/referenceµµ" \v 5 \bd Abram\bd* Or, high father. \p \bd Abraham\bd* Or, father of many nations. \p \c 18 \p \v 1 \bd tent\bd* \p Cf. @@reference osisRef="ge 19:1"µµGenesis 19:1@@/referenceµµ. For significance of Abraham's tent, @@reference osisRef="heb 11:9 heb 11:10"µµHebrews 11:9,10@@/referenceµµ. \v 23 \bd near\bd* \p Communion vs. @@reference osisRef="ge 18:23"µµGenesis 18:23,@@/referenceµµ and intercession go together. \p \c 19 \p \v 1 \bd angel\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \p \bd Lot sat\bd* Cf. @@reference osisRef="da 2:49"µµDaniel 2:49@@/referenceµµ. \p Lot the compromiser with Daniel the inflexible. Lot was a great man @@reference osisRef="de 21:19 de 21:20"µµDeuteronomy 21:19,20@@/referenceµµ in a place devoted to judgment. Cf. @@reference osisRef="ac 17:31"µµActs 17:31@@/referenceµµ. \v 9 \bd And they said\bd* \p The world's contempt for a worldly believer. \v 14 \bd Lot\bd* \p Lot had utterly lost his testimony. In gaining influence @@reference osisRef="ge 19:1"µµGenesis 19:1@@/referenceµµ he had lost power, even in his own family. \v 15 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 29 \bd when God\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ge 19:36"µµGenesis 19:36@@/referenceµµ")\it*. \v 32 \bd Come\bd* \p Lot "pitched toward Sodom" @@reference osisRef="ge 13:12"µµGenesis 13:12@@/referenceµµ for worldly advantage; then became a great man in Sodom @@reference osisRef="ge 19:1"µµGenesis 19:1@@/referenceµµ at the cost of his daughter's accepting the morals of Sodom. \v 36 \bd Thus were\bd* \p Abraham and Lot are contrasted characters. Of the same stock @@reference osisRef="ge 11:31"µµGenesis 11:31@@/referenceµµ subjected to the same environment, and both justified men ; @@reference osisRef="ge 15:6"µµGenesis 15:6@@/referenceµµ; @@reference osisRef="2pe 2:7 2pe 2:8"µµ2 Peter 2:7,8@@/referenceµµ the contrast in character and career is shown to be the result of their respective choices at the crisis of their lives. Lot "chose him all the plain of Jordan" for present advantage; Abraham "looked for a city which hath foundations" ; @@reference osisRef="heb 11:10"µµHebrews 11:10@@/referenceµµ; @@reference osisRef="ge 13:18"µµGenesis 13:18@@/referenceµµ "came and dwelt in the plain of Mamre (fatness), which is in Hebron" (communion). The men remain types of the worldly and spiritual believer. \c 20 \p \v 1 \v 11 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 21 \p \v 1 \v 3 \bd Sarah\bd* \p Sarah, type of grace, "the freewoman," and of the "Jerusalem which is above." See @@reference osisRef="ge 17:15-19"µµGenesis 17:15-19@@/referenceµµ; @@reference osisRef="ga 4:22-31"µµGalatians 4:22-31@@/referenceµµ \p 2 Isaac is typical in fourfold way: \li (1) of the Church as composed of the spiritual children of Abraham @@reference osisRef="ga 4:28"µµGalatians 4:28@@/referenceµµ. \li (2) of Christ as the Son "obedient unto death" @@reference osisRef="ge 22:1-10"µµGenesis 22:1-10@@/referenceµµ; @@reference osisRef="php 2:5-8"µµPhilippians 2:5-8@@/referenceµµ. \li (3) of Christ as the Bridegroom of a called-out bride see Gen 24; also, "Church," @@reference osisRef="mt 16:18"µµMatthew 16:18,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Mt 16:18"µµMatthew 16:18@@/referenceµµ")\it*. \li (4) of the new nature of the believer as "born after the Spirit" @@reference osisRef="ga 4:29"µµGalatians 4:29@@/referenceµµ. \p \v 17 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 33 \bd everlasting God\bd* \li (1) The Hebrew "Olam" is used in Scripture: \li2 (a) of secret or hidden things (e.g. @@reference osisRef="le 5:2"µµLeviticus 5:2@@/referenceµµ "hidden"; @@reference osisRef="2ki 4:27"µµ2 Kings 4:27,@@/referenceµµ "hid"; @@reference osisRef="ps 10:1"µµPsalms 10:1,@@/referenceµµ "hidest"); \li2 (b) an indefinite time or age @@reference osisRef="le 25:32"µµLeviticus 25:32,@@/referenceµµ "at any time"; @@reference osisRef="jos 24:2"µµJoshua 24:2@@/referenceµµ "in old time"). Hence the word is used to express the eternal duration of the being of God, @@reference osisRef="ps 90:2"µµPsalms 90:2@@/referenceµµ. "From everlasting to everlasting"), and is the Hebrew synonym of the Greek "aion," age or dispensation. \it (See Scofield "@@reference osisRef="Scofield:Ge 1:26"µµGenesis 1:26@@/referenceµµ")\it*, note (4). \li (2) The ideas therefore of things kept secret and of indefinite duration combine in this word. Both ideas inhere in the doctrine of the dispensations or ages. They are among the "mysteries" of God @@reference osisRef="eph 1:9 eph 1:10"µµEphesians 1:9,10@@/referenceµµ; @@reference osisRef="eph 3:2-6"µµ 3:2-6@@/referenceµµ; @@reference osisRef="mt 13:11"µµMatthew 13:11@@/referenceµµ. The "everlasting" God (El Olam) is therefore that name of Deity in virtue of which He is the God whose wisdom has divided all time and eternity into the mystery of successive ages or dispensations. It is not merely that He is everlasting, but that He is God over everlasting things. See, for other names of Deity: \p \it (See Scofield "@@reference osisRef="Scofield:Ge 1:1"µµGenesis 1:1@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:ge 2:4"µµGenesis 2:4@@/referenceµµ" @@reference osisRef="ge 2:7"µµGenesis 2:7@@/referenceµµ See Scofield "@@reference osisRef="Scofield:ge 14:18"µµGenesis 14:18@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:ge 15:2"µµGenesis 15:2@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:ge 17:1"µµGenesis 17:1@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:1sa 1:3"µµ1 Samuel 1:3@@/referenceµµ" \p \c 22 \p \v 1 \bd And it came to pass\bd* \p The spiritual experience of Abraham was marked by four great crises, each of which involved a surrender of something naturally most dear. These were: \li (1) Country and kindred @@reference osisRef="ge 12:1"µµGenesis 12:1@@/referenceµµ; @@reference osisRef="mt 10:34-39"µµMatthew 10:34-39@@/referenceµµ; @@reference osisRef="2co 6:14-18"µµ2 Corinthians 6:14-18@@/referenceµµ \li (2) His nephew, Lot; especially dear to Abraham by nature, as a possible heir and as a fellow believer @@reference osisRef="2pe 2:7 2pe 2:8"µµ2 Peter 2:7,8@@/referenceµµ; @@reference osisRef="ge 13:1-18"µµGenesis 13:1-18@@/referenceµµ. The completeness of Abraham's separation from one who, though a believer, was a "vessel unto dishonour," is shown by ; @@reference osisRef="ge 15:1-3"µµGenesis 15:1-3@@/referenceµµ; @@reference osisRef="2ti 2:20 2ti 2:21"µµ2 Timothy 2:20,21@@/referenceµµ; @@reference osisRef="ac 15:36-40"µµActs 15:36-40@@/referenceµµ. \li (3) His own plan about Ishmael @@reference osisRef="ge 17:17 ge 17:18"µµGenesis 17:17,18@@/referenceµµ; @@reference osisRef="1ch 13:1-14"µµ1 Chronicles 13:1-14@@/referenceµµ; @@reference osisRef="1ch 15:1 1ch 15:2"µµ 15:1,2@@/referenceµµ. \li (4) Isaac, "thy son, thine only son Isaac, whom thou lovest" @@reference osisRef="ge 22:1-19"µµGenesis 22:1-19@@/referenceµµ; @@reference osisRef="heb 11:17 heb 11:18"µµHebrews 11:17,18@@/referenceµµ. \p \v 9 \bd laid\bd* \p The typical lessons here are: \li (1) Isaac, type of Christ "obedient unto death" @@reference osisRef="php 2:5-8"µµPhilippians 2:5-8@@/referenceµµ. \li (2) Abraham, type of the Father, who "spared not His own son, but delivered Him up for us all" @@reference osisRef="joh 3:16"µµJohn 3:16@@/referenceµµ; @@reference osisRef="ro 8:32"µµRomans 8:32@@/referenceµµ. \li (3) the ram, type of substitution--Christ offered as a burnt-offering in our stead, @@reference osisRef="heb 10:5-10"µµHebrews 10:5-10@@/referenceµµ. \li (4) cf. resurrection @@reference osisRef="heb 11:17-19"µµHebrews 11:17-19@@/referenceµµ; @@reference osisRef="jas 2:21-23"µµJames 2:21-23@@/referenceµµ. \p \v 11 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 12 \bd fearest\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 15 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \c 23 \p \v 1 \v 4 \bd buryingplace\bd* \p Cf. @@reference osisRef="ge 33:19"µµGenesis 33:19@@/referenceµµ; @@reference osisRef="ge 50:13"µµ 50:13@@/referenceµµ; @@reference osisRef="jos 24:32"µµJoshua 24:32@@/referenceµµ; @@reference osisRef="ac 7:15 ac 7:16"µµActs 7:15,16@@/referenceµµ. A discrepancy in these statements has been fancied. It disappears entirely before the natural supposition that in the interval of about eighty years between the purchase by Abraham of the family sepulchre @@reference osisRef="ge 23:4-20"µµGenesis 23:4-20@@/referenceµµ and Jacob's purchase @@reference osisRef="ge 33:19"µµGenesis 33:19,@@/referenceµµ the descendants of Hamor (or "Emmor," @@reference osisRef="ac 7:15 ac 7:16"µµActs 7:15,16@@/referenceµµ had resumed possession of the field in which the burial cave was situated. Instead of asserting an ancient title by inheritance, Jacob repurchased the field. Heth was the common ancestor. \v 16 \bd And Abraham\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ge 23:4"µµGenesis 23:4@@/referenceµµ")\it*. \p \c 24 \p \v 1 \bd And Abraham\bd* \p The entire chapter is highly typical: \li (1) Abraham, type of a certain king who would make a marriage for his son @@reference osisRef="mt 22:2"µµMatthew 22:2@@/referenceµµ; @@reference osisRef="joh 6:44"µµJohn 6:44@@/referenceµµ. \li (2) the unnamed servant, type of the Holy Spirit, who does not "speak of himself," but takes of the things of the Bridegroom with which to win the bride @@reference osisRef="joh 16:13 joh 16:14"µµJohn 16:13,14@@/referenceµµ. \li (3) the servant, type of the Spirit as enriching the bride with the Bridegroom's gifts @@reference osisRef="ga 5:22"µµGalatians 5:22@@/referenceµµ; @@reference osisRef="1co 12:7-11"µµ1 Corinthians 12:7-11@@/referenceµµ. \li (4) the servant, type of the Spirit as bringing the bride to the meeting with the Bridegroom @@reference osisRef="ac 13:4"µµActs 13:4@@/referenceµµ; @@reference osisRef="ac 16:6 ac 16:7"µµ 16:6,7@@/referenceµµ; @@reference osisRef="ro 8:11"µµRomans 8:11@@/referenceµµ; @@reference osisRef="1th 4:14-16"µµ1 Thessalonians 4:14-16@@/referenceµµ. \li (5) Rebekah, type of the Church, the ecclesia, the "called out" virgin bride of Christ @@reference osisRef="ge 24:16"µµGenesis 24:16@@/referenceµµ; @@reference osisRef="2co 11:2"µµ2 Corinthians 11:2@@/referenceµµ; @@reference osisRef="eph 5:25-32"µµEphesians 5:25-32@@/referenceµµ. \li (6) Isaac, type of the Bridegroom, "whom not having seen," the bride loves through the testimony of the unnamed Servant @@reference osisRef="1pe 1:8"µµ1 Peter 1:8@@/referenceµµ. \li (7) Isaac, type of the Bridegroom who goes out to meet and receive His bride @@reference osisRef="ge 24:63"µµGenesis 24:63@@/referenceµµ; @@reference osisRef="1th 4:14-16"µµ1 Thessalonians 4:14-16@@/referenceµµ. \p \v 7 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 14 \bd thereby\bd* \p @@reference osisRef="jud 6:17 jud 6:37"µµJudges 6:17,37@@/referenceµµ; @@reference osisRef="2ki 20:9"µµ2 Kings 20:9@@/referenceµµ; @@reference osisRef="pr 16:33"µµProverbs 16:33@@/referenceµµ; @@reference osisRef="ac 1:26"µµActs 1:26@@/referenceµµ. Cf: @@reference osisRef="mt 12:39"µµMatthew 12:39@@/referenceµµ. Signs are given to faith, not to doubt. \v 40 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 62 \bd Lahairoi\bd* \p i.e. "the well of him that liveth and seeth me." @@reference osisRef="ge 16:14"µµGenesis 16:14@@/referenceµµ; @@reference osisRef="ge 25:11"µµ 25:11@@/referenceµµ. \v 66 \bd servant\bd* This is the model servant: \li (1) he does not run unsent, @@reference osisRef="ge 24:2-9"µµGenesis 24:2-9@@/referenceµµ. \li (2) goes where he is sent, @@reference osisRef="ge 24:4 ge 24:10"µµGenesis 24:4,10@@/referenceµµ. \li (3) does nothing else; \li (4) is prayerful and thankful, @@reference osisRef="ge 24:12-14 ge 24:26-27"µµGenesis 24:12-14,26,27@@/referenceµµ. \li (5) is wise to win, vs. @@reference osisRef="ge 24:17 ge 24:18 ge 24:21"µµGenesis 24:17,18,21@@/referenceµµ. (Cf) @@reference osisRef="joh 4:7"µµJohn 4:7@@/referenceµµ. \li (6) speaks not of himself, but of his master's riches and Isaac's heirship, @@reference osisRef="ge 24:22 ge 24:34-36"µµGenesis 24:22,34-36@@/referenceµµ; @@reference osisRef="ac 1:8"µµActs 1:8@@/referenceµµ. \li (7) presents the true issue, and requires clear decision, @@reference osisRef="ge 24:49"µµGenesis 24:49@@/referenceµµ. \p \c 25 \p \v 1 \bd Keturah\bd* \p As Sarah stands for "the mother of us all," i.e. of those who, by grace, are one with the true Son of promise, of whom Isaac was the type @@reference osisRef="joh 3:6-8"µµJohn 3:6-8@@/referenceµµ; @@reference osisRef="ga 4:26 ga 4:28 ga 4:29"µµGalatians 4:26,28,29@@/referenceµµ; @@reference osisRef="heb 2:11-13"µµHebrews 2:11-13@@/referenceµµ and joint heirs of His wealth ; @@reference osisRef="heb 1:2"µµHebrews 1:2@@/referenceµµ; @@reference osisRef="ro 8:16 ro 8:17"µµRomans 8:16,17,@@/referenceµµ so Keturah (wedded after the full blessing of Isaac) and her children by Abraham may well stand for the fertility of Israel the natural seed, Jehovah's wife @@reference osisRef="ho 2:1-23"µµHosea 2:1-23@@/referenceµµ after the future national restoration under the Palestinian covenant. \p \it (See Scofield "@@reference osisRef="Scofield:De 30:3"µµDeuteronomy 30:3@@/referenceµµ")\it*. \v 25 \bd Esau\bd* \p Esau stands for the mere man of the earth. @@reference osisRef="heb 12:16 heb 12:17"µµHebrews 12:16,17@@/referenceµµ. In many respects a nobler man, naturally, than Jacob, he was destitute of faith, and despised the birthright because it was a spiritual thing, of value only as there was faith to apprehend it. \v 31 \bd birthright\bd* \p The "birthright" had three elements: \li (1) Until the establishment of the Aaronic priesthood the head of the family exercised priestly rights. \li (2) The Abrahamic family held the Edenic promise of the Satan-Bruiser @@reference osisRef="ge 3:15"µµGenesis 3:15@@/referenceµµ. --Abel, Seth, Shem, Abraham, Isaac, Esau. \li (3) Esau, as the firstborn, was in the direct line of the Abrahamic promise of the Earth-Blesser @@reference osisRef="ge 12:3"µµGenesis 12:3@@/referenceµµ. \p For all that was revealed, in Esau might have fulfilled those two great Messianic promises. This birthright Esau sold for a momentary fleshly gratification. Jacob's conception of the birthright at that time was, doubtless, carnal and inadequate, but his desire for it evidenced true faith. \p \c 26 \p \v 1 \bd famine\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ge 12:10"µµGenesis 12:10@@/referenceµµ")\it*. \v 2 \bd Go not down\bd* \p Cf. \it (See Scofield "@@reference osisRef="Scofield:Ge 46:3"µµGenesis 46:3@@/referenceµµ")\it*. \v 20 \bd name of the well\bd* \p The wells of Genesis have significant names, and are associated with significant events: \li (1) Beer-lahai-roi, the well of him that liveth and seeth me @@reference osisRef="ge 16:14"µµGenesis 16:14@@/referenceµµ; @@reference osisRef="ge 24:62"µµ 24:62@@/referenceµµ; @@reference osisRef="ge 25:11"µµ 25:11@@/referenceµµ. \li (2) Beer-sheba, the well of the oath or covenant @@reference osisRef="ge 21:15-33"µµGenesis 21:15-33@@/referenceµµ; @@reference osisRef="ge 22:19"µµGenesis 22:19@@/referenceµµ; @@reference osisRef="ge 26:23-25"µµ 26:23-25@@/referenceµµ; @@reference osisRef="ge 46:1-5"µµ 46:1-5@@/referenceµµ. \li (3) Esek, contention @@reference osisRef="ge 26:20"µµGenesis 26:20@@/referenceµµ. \li (4) Sitnah, hatred @@reference osisRef="ge 26:21"µµGenesis 26:21@@/referenceµµ. Esek and Sitnah were Isaac's own attempts at well-digging. Afterward, he dwelt by the old wells of his father. \li (5) Rehoboth, enlargement @@reference osisRef="ge 26:22"µµGenesis 26:22@@/referenceµµ. \p \c 27 \p \v 1 \v 29 \bd cursed\bd* \p See, @@reference osisRef="ge 12:3"µµGenesis 12:3@@/referenceµµ; @@reference osisRef="ge 15:18"µµ 15:18,@@/referenceµµ See note 3,(5), \it (See Scofield "@@reference osisRef="Scofield:Ge 15:18"µµGenesis 15:18@@/referenceµµ")\it*. \v 38 \bd and Esau\bd* \p Esau wept because of a lost advantage, but "found no way to change his mind, though he sought it carefully with tears" @@reference osisRef="heb 12:17"µµHebrews 12:17@@/referenceµµ so far may regret or remorse be from true repentance: \v 46 \bd life\bd* @@reference osisRef="ge 26:34 ge 26:35"µµGenesis 26:34,35@@/referenceµµ. \p Heth was ancestor of the Hittites. \p \c 28 \p \v 1 \bd life\bd* @@reference osisRef="ge 26:34 ge 26:35"µµGenesis 26:34,35@@/referenceµµ. \p Heth was ancestor of the Hittites. \v 9 \bd Mahalath\bd* \p @@reference osisRef="ge 36:3"µµGenesis 36:3@@/referenceµµ is called Bashemath: \v 10 \bd And Jacob went out\bd* \p Bethel becomes, because of Jacob's vision there, one of the significant places of Scripture. To the Christian it stands for a realization, however imperfect, of the heavenly and spiritual contents of faith, answering to Paul's prayer in @@reference osisRef="eph 1:17-23"µµEphesians 1:17-23@@/referenceµµ. Dispensationally, the scene speaks of Israel the nation, cast out of the Land of Promise because of evil-doing there, but holding the promise of restoration and blessing ; @@reference osisRef="ge 28:15"µµGenesis 28:15@@/referenceµµ; @@reference osisRef="de 30:1-10"µµDeuteronomy 30:1-10@@/referenceµµ. To "an Israelite indeed" Christ speaks of Jacob's vision as to be fulfilled in the Son of man (cf) ; @@reference osisRef="ge 28:12"µµGenesis 28:12@@/referenceµµ; @@reference osisRef="joh 1:47-51"µµJohn 1:47-51@@/referenceµµ. \v 12 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 19 \bd Bethel\bd* \p i.e. the house of God. Cf. @@reference osisRef="ge 35:7"µµGenesis 35:7@@/referenceµµ. \p \c 29 \p \v 1 \bd and came into the land\bd* \p Jacob at Haran becomes a sterling illustration, if not type, of the nation descended from him in its present long dispersion. Like Israel, he was: \li (1) Out of the place of blessing @@reference osisRef="ge 26:3"µµGenesis 26:3@@/referenceµµ. \li (2) without an altar @@reference osisRef="ho 3:4 ho 3:5"µµHosea 3:4,5@@/referenceµµ. \li (3) gained an evil name @@reference osisRef="ge 31:1"µµGenesis 31:1@@/referenceµµ; @@reference osisRef="ro 2:17-24"µµRomans 2:17-24@@/referenceµµ. \li (4) but was under the covenant care of Jehovah @@reference osisRef="ge 28:13 ge 28:14"µµGenesis 28:13,14@@/referenceµµ; @@reference osisRef="ro 11:1 ro 11:25-30"µµRomans 11:1,25-30@@/referenceµµ. \li (5) and was ultimately brought back @@reference osisRef="ge 31:3"µµGenesis 31:3@@/referenceµµ; @@reference osisRef="ge 35:1-4"µµ 35:1-4@@/referenceµµ; @@reference osisRef="eze 37:21-23"µµEzekiel 37:21-23@@/referenceµµ. \p The personal lesson is obvious: while Jacob is not forsaken, he is permitted to reap the shame and sorrow of his self-chosen way. \c 31 \p \v 1 \v 11 \bd angel\bd* \p See note, \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 47 \bd Jegarsahadutha\bd* \p Chald, the heap of witness. \p \c 32 \p \v 1 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 2 \bd Mahanaim\bd* \p i.e. two hosts, or bands -- the visible band, Jacob and his servants; the invisible band, God's angels. Cf. @@reference osisRef="2ki 6:13-17"µµ2 Kings 6:13-17@@/referenceµµ. \v 3 \bd Edom\bd* \p i.e. Esau's country. @@reference osisRef="ge 25:30"µµGenesis 25:30@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ge 36:1"µµGenesis 36:1@@/referenceµµ")\it*. \v 24 \bd and there wrestled\bd* \p Jacob's crisis. Cf. @@reference osisRef="jos 5:13-15"µµJoshua 5:13-15@@/referenceµµ; @@reference osisRef="job 42:5 job 42:6"µµJob 42:5,6@@/referenceµµ; @@reference osisRef="isa 6:1-8"µµIsaiah 6:1-8@@/referenceµµ; @@reference osisRef="jer 1:4-9"µµJeremiah 1:4-9@@/referenceµµ; @@reference osisRef="eze 1:28"µµEzekiel 1:28@@/referenceµµ; @@reference osisRef="eze 2:1-7"µµ 2:1-7@@/referenceµµ; @@reference osisRef="da 10:1-12"µµDaniel 10:1-12@@/referenceµµ; @@reference osisRef="ac 9:1-6"µµActs 9:1-6@@/referenceµµ; @@reference osisRef="re 1:13-18"µµRevelation 1:13-18@@/referenceµµ. \v 28 \bd shall be no more called Jacob\bd* \p Both names are applied to the nation descended from Jacob. When used characteristically "Jacob" is the name for the natural posterity of Abraham, Isaac, and Jacob; "Israel" for the spiritual part of the nation. See @@reference osisRef="isa 9:8"µµIsaiah 9:8@@/referenceµµ. The "word" was sent to all the people, "Jacob," but it "lighted upon Israel," i.e. was comprehended by the spiritual part of the people. See "Israel" @@reference osisRef="ge 12:2 ge 12:3"µµGenesis 12:2,3@@/referenceµµ. \p \it (See Scofield "@@reference osisRef="Scofield:Ro 11:26"µµRomans 11:26@@/referenceµµ")\it*. \c 33 \p \v 1 \v 13 \bd My lord\bd* \p Not all at once does "Jacob" cease to dominate the walk of "Israel." Cf. @@reference osisRef="ge 35:1-10"µµGenesis 35:1-10@@/referenceµµ where the walk becomes according to the new name. \v 19 \bd Shechem's\bd* \p Called "Sychem," @@reference osisRef="ac 7:16"µµActs 7:16@@/referenceµµ. \v 20 \bd El-elohe-Israel\bd* \p i.e. God, the God of Israel. Jacob's act of faith, appropriating his new name, but also claiming Elohim in this new sense as the God through whom alone he could walk according to his new name. See @@reference osisRef="ge 14:18-23"µµGenesis 14:18-23@@/referenceµµ. \p See note 2 of \it (See Scofield "@@reference osisRef="Scofield:Ge 14:18"µµGenesis 14:18@@/referenceµµ")\it* for a similar appropriation by Abraham. \p \c 34 \p \v 1 \bd El-elohe-Israel\bd* \p i.e. God, the God of Israel. Jacob's act of faith, appropriating his new name, but also claiming Elohim in this new sense as the God through whom alone he could walk according to his new name. See @@reference osisRef="ge 14:18-23"µµGenesis 14:18-23@@/referenceµµ. \p See note 2 of \it (See Scofield "@@reference osisRef="Scofield:Ge 14:18"µµGenesis 14:18@@/referenceµµ")\it* for a similar appropriation by Abraham. \c 35 \p \v 1 \v 7 \bd El-beth-el\bd* \p i.e. the God of Bethel. Cf. @@reference osisRef="ge 28:19"µµGenesis 28:19@@/referenceµµ. There it was the place as the scene of the ladder vision which impressed jacob. He called the place "Bethel," i.e. the house of God. Now it is the God of the place, rather than the place, and he calls it El-Bethel, i.e. "the God of the house of God." Cf. @@reference osisRef="ge 33:20"µµGenesis 33:20@@/referenceµµ. \v 14 \bd drink offering\bd* \p The first mention of the drink-offering. It is not mentioned among the Levitical offerings of Lev 1.-7., though included in the instructions for sacrifice in the land @@reference osisRef="nu 15:5-7"µµNumbers 15:5-7@@/referenceµµ. It was always "poured out," never drunk, and may be considered a type of Christ in the sense of ; @@reference osisRef="ps 22:14"µµPsalms 22:14@@/referenceµµ; @@reference osisRef="isa 53:12"µµIsaiah 53:12@@/referenceµµ. \v 18 \bd Benjamin\bd* \p i.e. son of my right hand. Benjamin, "son of sorrow" to his mother, but "son of my right hand" to his father, becomes thus a double type of Christ. As Ben-oni He was the suffering One because of whom a sword pierced His mother's heart @@reference osisRef="lu 2:35"µµLuke 2:35@@/referenceµµ as Benjamin, head of the warrior tribe @@reference osisRef="ge 49:27"µµGenesis 49:27@@/referenceµµ firmly joined to Judah the kingly tribe ; @@reference osisRef="ge 49:8-12"µµGenesis 49:8-12@@/referenceµµ; @@reference osisRef="1ki 12:21"µµ1 Kings 12:21@@/referenceµµ he becomes a type of the victorious One. It is noteworthy that Benjamin was especially honoured among the Gentiles @@reference osisRef="ge 45:22"µµGenesis 45:22@@/referenceµµ. \p So manifold are the distinctions of Christ that many personal types of Him are needed. Joseph is not complete, Benjamin standing only for Christ the sorrowful One @@reference osisRef="isa 53:3 isa 53:4"µµIsaiah 53:3,4@@/referenceµµ yet have power on earth. (Cf) \it (See Scofield "@@reference osisRef="Scofield:Ge 43:34"µµGenesis 43:34@@/referenceµµ")\it*. \p \c 36 \p \v 1 \bd Edom\bd* \p Edom (called also "Seir,") @@reference osisRef="ge 32:3"µµGenesis 32:3@@/referenceµµ; @@reference osisRef="ge 36:8"µµ 36:8@@/referenceµµ is the name of the country lying south of the ancient kingdom of Judah, and extending from the Dead Sea to the Gulf of Akaba. It includes the ruins of Petra, and is bounded on the north by Moab. Peopled by descendants of Esau @@reference osisRef="ge 36:1-9"µµGenesis 36:1-9@@/referenceµµ. Edom has a remarkable prominence in the prophetic word as (together with Moab) the scene of the final destruction of Gentile world-power in the day of the Lord. See "Armageddon" ; @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ; @@reference osisRef="re 19:21"µµRevelation 19:21@@/referenceµµ and "Times of the Gentiles" ; @@reference osisRef="lu 21:24"µµLuke 21:24@@/referenceµµ; @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ. Cf. ; @@reference osisRef="ps 137:7"µµPsalms 137:7@@/referenceµµ; @@reference osisRef="ob 1:8-16"µµObadiah 1:8-16@@/referenceµµ; @@reference osisRef="isa 34:1-8"µµIsaiah 34:1-8@@/referenceµµ; @@reference osisRef="isa 63:1-6"µµ 63:1-6@@/referenceµµ; @@reference osisRef="jer 49:14-22"µµJeremiah 49:14-22@@/referenceµµ; @@reference osisRef="eze 25:12-14"µµEzekiel 25:12-14@@/referenceµµ. \v 12 \bd Amalek\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 17:8"µµExodus 17:8@@/referenceµµ")\it*. \v 20 \bd Horite\bd* \p Lit. Rock dweller. \v 31 \bd kings that reigned in the land of Edom\bd* \p It is characteristic of Scripture that the kings of Edom should be enumerated before the kings of Israel. The principle is stated in @@reference osisRef="1co 15:46"µµ1 Corinthians 15:46@@/referenceµµ. First things are "natural," man's best, and always fail; second things are "spiritual," God's things, and succeed. Adam--Christ; Cain--Abel; Cain's posterity--Seth's posterity; Saul--David; Israel--the true Church, etc. \c 37 \p \v 1 \v 2 \bd Joseph\bd* \p While it is nowhere asserted that Joseph was a type of Christ, the analogies are too numerous to be accidental. They are: \li (1) both were especial objects of a father's love @@reference osisRef="ge 37:3"µµGenesis 37:3@@/referenceµµ; @@reference osisRef="mt 3:17"µµMatthew 3:17@@/referenceµµ; @@reference osisRef="joh 3:35"µµJohn 3:35@@/referenceµµ; @@reference osisRef="joh 5:20"µµ 5:20@@/referenceµµ. \li (2) both were hated by their brethren @@reference osisRef="ge 37:4"µµGenesis 37:4@@/referenceµµ; @@reference osisRef="joh 15:25"µµJohn 15:25@@/referenceµµ. \li (3) the superior claims of both were rejected by their brethren @@reference osisRef="ge 37:8"µµGenesis 37:8@@/referenceµµ; @@reference osisRef="mt 21:37-39"µµMatthew 21:37-39@@/referenceµµ; @@reference osisRef="joh 15:24 joh 15:25"µµJohn 15:24,25@@/referenceµµ. \li (4) the brethren of both conspired against them to slay them @@reference osisRef="ge 37:18"µµGenesis 37:18@@/referenceµµ; @@reference osisRef="mt 26:3 mt 26:4"µµMatthew 26:3,4@@/referenceµµ. \li (5) Joseph was, in intent and figure, slain by his brethren, as was Christ @@reference osisRef="ge 37:24"µµGenesis 37:24@@/referenceµµ; @@reference osisRef="mt 27:35-37"µµMatthew 27:35-37@@/referenceµµ. \li (6) each became a blessing among the Gentiles, and gained a Gentile bride @@reference osisRef="ge 41:1-45"µµGenesis 41:1-45@@/referenceµµ; @@reference osisRef="ac 15:14"µµActs 15:14@@/referenceµµ; @@reference osisRef="eph 5:25-32"µµEphesians 5:25-32@@/referenceµµ. \li (7) as Joseph reconciled his brethren to himself, and afterward exalted them, so will it be with Christ and His Jewish brethren @@reference osisRef="ge 45:1-15"µµGenesis 45:1-15@@/referenceµµ; @@reference osisRef="de 30:1-10"µµDeuteronomy 30:1-10@@/referenceµµ; @@reference osisRef="ho 2:14-18"µµHosea 2:14-18@@/referenceµµ; @@reference osisRef="ro 11:1 ro 11:15 ro 11:25 ro 11:26"µµRomans 11:1,15,25,26@@/referenceµµ. \p \v 35 \bd grave\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. \c 41 \p \v 1 \v 45 \bd Zaphnath-paaneah\bd* \p Asenath, the Gentile bride espoused by Joseph the rejected one @@reference osisRef="joh 19:15"µµJohn 19:15@@/referenceµµ type of the Church, called out from the Gentiles to be the bride of Christ during the time of His rejection by His brethren, Israel. ; @@reference osisRef="ac 15:14"µµActs 15:14@@/referenceµµ; @@reference osisRef="eph 5:31 eph 5:32"µµEphesians 5:31,32@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ge 37:2"µµGenesis 37:2@@/referenceµµ")\it*. \p \bd Zaphnath-paaneah\bd* Coptic, revealer of secret things. \c 42 \p \v 1 \v 5 \bd famine\bd* \p See note, \it (See Scofield "@@reference osisRef="Scofield:Ge 12:10"µµGenesis 12:10@@/referenceµµ")\it*. \v 18 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 38 \bd grave\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. \p \c 43 \p \v 1 \bd famine\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ge 12:10"µµGenesis 12:10@@/referenceµµ")\it*. \v 34 \bd But Benjamin's mess\bd* \p Cf. \it (See Scofield "@@reference osisRef="Scofield:Ge 35:18"µµGenesis 35:18@@/referenceµµ")\it*. It is important to observe that Benjamin now becomes prominent. Joseph is peculiarly the type of Christ in His first advent, rejection, death, resurrection, and present exaltation among the Gentiles, but unrecognized of Israel. As the greater Benjamin, "Son of sorrow," but also "Son of my right hand," He is to be revealed in power in the Kingdom @@reference osisRef="ge 1:26-28"µµGenesis 1:26-28@@/referenceµµ. See Scofield "@@reference osisRef="Scofield:zec 12:8"µµZechariah 12:8@@/referenceµµ". It is then, and not till then, that Israel is to be restored and converted. See Scofield "@@reference osisRef="Scofield:de 30:3"µµDeuteronomy 30:3@@/referenceµµ". Typically @@reference osisRef="ge 45:1 ge 45:2"µµGenesis 45:1,2@@/referenceµµ anticipates the revelation prophetically described, ; @@reference osisRef="eze 20:33-36"µµEzekiel 20:33-36@@/referenceµµ; @@reference osisRef="ho 2:14-23"µµHosea 2:14-23@@/referenceµµ at which time the Benjamin type of Christ will be fulfilled. \p \c 44 \p \v 1 \bd But Benjamin's mess\bd* \p Cf. \it (See Scofield "@@reference osisRef="Scofield:Ge 35:18"µµGenesis 35:18@@/referenceµµ")\it*. It is important to observe that Benjamin now becomes prominent. Joseph is peculiarly the type of Christ in His first advent, rejection, death, resurrection, and present exaltation among the Gentiles, but unrecognized of Israel. As the greater Benjamin, "Son of sorrow," but also "Son of my right hand," He is to be revealed in power in the Kingdom @@reference osisRef="ge 1:26-28"µµGenesis 1:26-28@@/referenceµµ. See Scofield "@@reference osisRef="Scofield:zec 12:8"µµZechariah 12:8@@/referenceµµ". It is then, and not till then, that Israel is to be restored and converted. See Scofield "@@reference osisRef="Scofield:de 30:3"µµDeuteronomy 30:3@@/referenceµµ". Typically @@reference osisRef="ge 45:1 ge 45:2"µµGenesis 45:1,2@@/referenceµµ anticipates the revelation prophetically described, ; @@reference osisRef="eze 20:33-36"µµEzekiel 20:33-36@@/referenceµµ; @@reference osisRef="ho 2:14-23"µµHosea 2:14-23@@/referenceµµ at which time the Benjamin type of Christ will be fulfilled. \v 29 \bd grave\bd* Heb. Sheol, \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. \c 45 \p \v 1 \v 7 \bd preserve\bd* Heb. to make you a remnant. @@reference osisRef="isa 1:9"µµIsaiah 1:9@@/referenceµµ; @@reference osisRef="ro 11:5"µµRomans 11:5@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ro 11:5"µµRomans 11:5@@/referenceµµ")\it*. \c 46 \p \v 1 \v 3 \bd I am God\bd* \p It is important to distinguish between the directive and the permissive will of God. In the first sense the place for the covenant family was Canaan @@reference osisRef="ge 26:1-5"µµGenesis 26:1-5@@/referenceµµ; @@reference osisRef="ge 46:3"µµGenesis 46:3@@/referenceµµ is a touching instance of the permissive will of God. Jacob's family, broken, and in part already in Egypt, the tenderness of Jehovah would not forbid the aged patriarch to follow. God will take up His people and, so far as possible, bless them, even when they are out of His best. In Israel's choice of a king @@reference osisRef="1sa 8:7-9"µµ1 Samuel 8:7-9@@/referenceµµ in the turning back from Kadesh @@reference osisRef="de 1:19-22"µµDeuteronomy 1:19-22@@/referenceµµ in the sending of the spies; in the case of Balaam--illustrations of this principle are seen. It is needless to say that God's permissive will never extends to things morally wrong. The highest blessing is ever found in obedience to His directive will. \v 26 \bd All the souls\bd* \p (Cf) @@reference osisRef="ge 46:27"µµGenesis 46:27@@/referenceµµ. A discrepancy has been imagined. The "souls" that came with Jacob" were 66. The "souls of the house of Jacob" @@reference osisRef="ge 46:27"µµGenesis 46:27@@/referenceµµ i.e. the entire Jacobean family) were 70, viz. the 66 which came with Jacob, Joseph and his two sons, already in Egypt=69; Jacob himself=70. \it (See Scofield "@@reference osisRef="Scofield:Ac 7:14"µµActs 7:14@@/referenceµµ")\it*. \c 47 \p \v 1 \v 28 \bd whole age\bd* Or, days of the years of his life. \c 48 \p \v 16 \bd Angel\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \p \bd redeemed\bd* Heb. goel, Redemp. (Kinsman type). @@reference osisRef="isa 59:20"µµIsaiah 59:20@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \c 49 \p \v 1 \v 28 \bd blessed them\bd* \p Jacob's life, ending in serenity and blessing, testifies to the power of God to transform character. His spiritual progress has six notable phases: \li (1) the first exercise of faith, as shown in the purchase of the birthright @@reference osisRef="ge 25:28-34"µµGenesis 25:28-34@@/referenceµµ; @@reference osisRef="ge 27:10-22"µµ 27:10-22@@/referenceµµ. \li (2) the vision at bethel @@reference osisRef="ge 28:10-19"µµGenesis 28:10-19@@/referenceµµ. \li (3) walking in the flesh @@reference osisRef="ge 29:1-ge 31:55"µµGenesis 29:1-31:55@@/referenceµµ. \li (4) the transforming experience @@reference osisRef="ge 32:24-31"µµGenesis 32:24-31@@/referenceµµ. \li (5) the return to Bethel: idols put away @@reference osisRef="ge 35:1-7"µµGenesis 35:1-7@@/referenceµµ. \li (6) the walk of faith @@reference osisRef="ge 37:1-ge 49:33"µµGenesis 37:1-49:33@@/referenceµµ. \p \c 50 \p \v 13 \bd buried\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ge 23:4"µµGenesis 23:4@@/referenceµµ")\it*. scofield-main/usfm/sco.usfm10.usfm000066400000000000000000000244111435660420000173360ustar00rootroot00000000000000\id 2SA \toc1 \toc2 \toc3 \c 1 \s Book Introduction - 2 Samuel \p @@reference osisRef="2sa 1"µµRead first chapter of 2 Samuel@@/referenceµµ \p As First Samuel marks the failure of man in Eli, Saul, and even Samuel, so Second Samuel marks the restoration of order through the enthroning of God's king, David. This book also records the establishment of Israel's political centre in Jerusalem (@@reference osisRef="2sa 5:6-12"µµ2 Samuel 5:6-12@@/referenceµµ), and her religious centre in Zion (@@reference osisRef="2sa 5:7"µµ2 Samuel 5:7@@/referenceµµ; @@reference osisRef="2sa 6:1-17"µµ 6:1-17@@/referenceµµ). When all was thus ordered, Jehovah established the great Davidic Covenant (@@reference osisRef="2sa 27:8-17"µµ2 Samuel 27:8-17@@/referenceµµ) out of which all kingdom truth is henceforth developed. David, in his "last words" (@@reference osisRef="2sa 23:1-7"µµ2 Samuel 23:1-7@@/referenceµµ), describes the millennial kingdom yet to be. \p The book is in four parts: \li From the death of Saul to the anointing of David over Judah, in Hebron, 1:1-27. \li From the anointing in Hebron to the establishment of David over united Israel, 2:1-5:25. \li From the conquest of Jerusalem to the rebellion of Absalom, 6:1-14:33. \li From the rebellion of Absalom to the purchase of the temple-site, 15:1-24:25. \p The events recorded in 2 Samuel cover a period of 38 years (Ussher). \v 10 \bd stood\bd* \p Cf. \it (See Scofield "@@reference osisRef="Scofield:1Sa 31:3"µµ1 Samuel 31:3@@/referenceµµ")\it*. \c 2 \p \v 1 \v 8 \bd Abner\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Jud 8:1"µµJudges 8:1@@/referenceµµ")\it* \v 16 \bd Helkathhazzurim\bd* \p i.e. Field of Swords. \c 3 \p \v 1 \v 36 \bd pleased\bd* \p was good in their eyes. \c 4 \p \v 1 \v 9 \bd redeemed\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:ex 14:30"µµExodus 14:30@@/referenceµµ". \c 6 \p \v 1 \v 3 \bd new cart\bd* \p The story of David's new cart and its results is a striking illustration of the spiritual truth that blessing does not follow even the best intentions in the service of God except as that service is rendered in God's way. It is a constant point of failure. God had given explicit directions how the ark should be borne. @@reference osisRef="nu 4:1-15"µµNumbers 4:1-15@@/referenceµµ but David adopted a Philistine expedient. \p @@reference osisRef="1sa 6:7 1sa 6:8"µµ1 Samuel 6:7,8@@/referenceµµ. The church is full of Philistine ways of doing service to Christ. Cf. ; @@reference osisRef="1co 1:17-31"µµ1 Corinthians 1:17-31@@/referenceµµ; @@reference osisRef="2co 10:4 2co 10:5"µµ2 Corinthians 10:4,5@@/referenceµµ. See, also, @@reference osisRef="1ch 15:2"µµ1 Chronicles 15:2@@/referenceµµ. \c 7 \p \v 1 \v 15 \bd mercy\bd* \p Verses 14 and 15 state the principle of judgment within the family of God. \it (See Scofield "@@reference osisRef="Scofield:1Co 11:31"µµ1 Corinthians 11:31@@/referenceµµ")\it*. It is always remedial, not penal @@reference osisRef="heb 12:5-11"µµHebrews 12:5-11@@/referenceµµ. \p Judgment of the wicked is penal, not remedial. \v 16 \bd The Davidic Covenant\bd* \p The Davidic Covenant @@reference osisRef="2sa 7:8-17"µµ2 Samuel 7:8-17@@/referenceµµ. \p This covenant, upon which the glorious kingdom of Christ "of the seed of David according to the flesh" is to be founded, secures: \li (1) A Davidic "house"; i.e. posterity, family \li (2) A "throne"; i.e. royal authority \li (3) A kingdom; i.e. sphere of rule \li (4) In perpetuity; "for ever" \li (5) And this fourfold covenant has but one condition: disobedience in the Davidic family is to be visited with chastisement; but not to the abrogation of the covenant @@reference osisRef="2sa 7:15"µµ2 Samuel 7:15@@/referenceµµ; @@reference osisRef="ps 89:20-37"µµPsalms 89:20-37@@/referenceµµ; @@reference osisRef="isa 24:5"µµIsaiah 24:5@@/referenceµµ; @@reference osisRef="isa 54:3"µµ 54:3@@/referenceµµ. \p The chastisement fell; first in the division of the kingdom under Rehoboam, and, finally, in the captivities. @@reference osisRef="2ki 25:1-7"µµ2 Kings 25:1-7@@/referenceµµ. Since that time but one King of the Davidic family has been crowned at Jerusalem and He was crowned with thorns. But the Davidic Covenant confirmed to David by the oath of Jehovah, and renewed to Mary by the angel Gabriel, is immutable @@reference osisRef="ps 89:30-37"µµPsalms 89:30-37@@/referenceµµ and the Lord God will yet give to that thorn-crowned One "the throne of his father David." ; @@reference osisRef="lu 1:31-33"µµLuke 1:31-33@@/referenceµµ; @@reference osisRef="ac 2:29-32"µµActs 2:29-32@@/referenceµµ; @@reference osisRef="ac 15:14-17"µµ 15:14-17@@/referenceµµ. \p See, for the other seven covenants: \p EDENIC, \it (See Scofield "@@reference osisRef="Scofield:Ge 1:28"µµGenesis 1:28@@/referenceµµ")\it* ADAMIC, See Scofield "@@reference osisRef="Scofield:ge 3:15"µµGenesis 3:15@@/referenceµµ" NOAHIC, See Scofield "@@reference osisRef="Scofield:ge 9:1"µµGenesis 9:1@@/referenceµµ" ABRAHAMIC, See Scofield "@@reference osisRef="Scofield:ge 15:18"µµGenesis 15:18@@/referenceµµ" MOSAIC, See Scofield "@@reference osisRef="Scofield:ex 19:25"µµExodus 19:25@@/referenceµµ" PALESTINIAN, See Scofield "@@reference osisRef="Scofield:de 30:3"µµDeuteronomy 30:3@@/referenceµµ" NEW, See Scofield "@@reference osisRef="Scofield:heb 8:8"µµHebrews 8:8@@/referenceµµ" \v 23 \bd redeem\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 14:30"µµExodus 14:30@@/referenceµµ")\it* \p \c 9 \p \v 1 \bd kindness\bd* \p A lovely picture of salvation by grace. \li (1) What grace is -- kindness to a helpless one for another's sake, @@reference osisRef="2sa 1:1-3"µµ2 Samuel 1:1-3@@/referenceµµ; @@reference osisRef="1jo 2:12"µµ1 John 2:12@@/referenceµµ. \li (2) Grace gives the highest place, @@reference osisRef="2sa 1:11"µµ2 Samuel 1:11@@/referenceµµ. @@reference osisRef="eph 1:1-6"µµEphesians 1:1-6@@/referenceµµ. \li (3) Grace keeps the saved one, @@reference osisRef="2sa 1:13"µµ2 Samuel 1:13@@/referenceµµ; @@reference osisRef="joh 10:28 joh 10:29"µµJohn 10:28,29@@/referenceµµ. \c 12 \p \v 1 \v 13 \bd sinned\bd* \p Here read @@reference osisRef="ps 51:1-19"µµPsalms 51:1-19@@/referenceµµ. \c 13 \p \v 1 \v 37 \bd But Absalom fled, and went to Talmai\bd* @@reference osisRef="1sa 27:8"µµ1 Samuel 27:8@@/referenceµµ. David, in the years of his wanderings, made a savage raid upon Geshur, and evidently bore away Maacah, daughter of the king of Geshur. Of her was born Absalom, and in him was her wild Bedouin blood, and the blood of a father who had been the reckless chief of a handful of desperate men. ; @@reference osisRef="2sa 3:3"µµ2 Samuel 3:3@@/referenceµµ; @@reference osisRef="2sa 23:8-39"µµ 23:8-39@@/referenceµµ and whom only the divine love could tame. @@reference osisRef="2sa 22:36"µµ2 Samuel 22:36@@/referenceµµ. In Absalom David reaped from his own sowing. \c 14 \p \v 1 \v 11 \bd revengers\bd* Heb. goel, Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \v 20 \bd angel\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 24 \bd saw not the king's face\bd* \p Not so had God taught David to forgive. Legalists have thought Absalom's wilfulness to have been due to over-indulgence on the part of David. There is no such intimation in Scripture. Rather it would seem that had David at this time taken Absalom into intimacy, the rebellion might have been averted. \v 27 \bd sons\bd* \p \it (See Scofield "@@reference osisRef="Scofield:2Sa 18:18"µµ2 Samuel 18:18@@/referenceµµ")\it*. \c 15 \p \v 1 \v 7 \bd forty\bd* \p Some authorities read "four." \c 18 \p \v 1 \v 18 \bd I have no son\bd* \p The pillar mentioned must have been reared before the birth of sons to Absalom. Cf. @@reference osisRef="2sa 14:27"µµ2 Samuel 14:27@@/referenceµµ. Another view is that his sons died in youth. They are not mentioned in the genealogies. \c 19 \p \v 1 \v 27 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \c 21 \p \v 1 \v 3 \bd atonement\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it*. \v 8 \bd sons\bd* \p CF. @@reference osisRef="2sa 6:23"µµ2 Samuel 6:23@@/referenceµµ. The "five sons" were children of Michal's sister Merab, wife of Adriel, "whom she brought up for Adriel". @@reference osisRef="1sa 18:19"µµ1 Samuel 18:19@@/referenceµµ. \v 12 \bd Philistines\bd* \p Cf. @@reference osisRef="1sa 31:3-5"µµ1 Samuel 31:3-5@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:1Sa 31:3"µµ1 Samuel 31:3@@/referenceµµ")\it* \c 22 \p \v 1 \v 3 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \v 31 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \c 23 \p \v 1 \v 3 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 8 \bd Eznite\bd* \p i.e. one belonging to Etsen. \c 24 \p \v 1 \v 9 \bd in Israel\bd* \p Cf. @@reference osisRef="1ch 21:5"µµ1 Chronicles 21:5@@/referenceµµ. The total military strength of Israel (the northern kingdom) was 1,100,000, and of Judah 500,000. The numbers actually set in array were, of Israel, 800,000; of Judah, 470,000. \v 13 \bd famine\bd* \p Scofield "@@reference osisRef="ge 12:10"µµGenesis 12:10@@/referenceµµ". \v 16 \bd angel\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \p \bd repent\bd* \it (See Scofield "@@reference osisRef="Scofield:Zec 8:14"µµZechariah 8:14@@/referenceµµ")\it*. \v 20 \bd saw\bd* \p Here read @@reference osisRef="1ch 21:20"µµ1 Chronicles 21:20@@/referenceµµ. \v 24 \bd offer\bd* \it (See Scofield "@@reference osisRef="Scofield:2Co 8:1"µµ2 Corinthians 8:1@@/referenceµµ")\it*. \p \bd threshingfloor\bd* Cf. @@reference osisRef="1ch 21:25"µµ1 Chronicles 21:25@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:1Ch 21:25"µµ1 Chronicles 21:25@@/referenceµµ")\it*. scofield-main/usfm/sco.usfm11.usfm000066400000000000000000000252111435660420000173360ustar00rootroot00000000000000\id 1KI \toc1 \toc2 \toc3 \c 1 \s Book Introduction - 1 Kings \p @@reference osisRef="1ki 1"µµRead first chapter of 1 Kings@@/referenceµµ \p First Kings records the death of David, the reign of Solomon, the building of the temple, death of Solomon, division of the kingdom under Rehoboam and Jeroboam, and the history of the two kingdoms to the reign of Jehoram over Judah, and Ahaziah over Samaria. Includes the mighty ministry of Elijah. \p The book is in seven parts: \li From the rebellion of Adonijah to the death of David, 1:1-2:11. \li From the accession of Solomon to the dedication of the temple, 2:12-8:66. \li From the division of the kingdom to the death of Jeroboam and Rehoboam, 12:1-14:31. \li The kingdoms to the accession of Ahab, 15:1-16:28. \li Accession of Ahab to his death, 16:29-22:40. \li From the reign of Jehoshaphat to the accession of Jehoram over Judah, and Ahaziah over Samaria, 22:41-53. \p The events recorded in First Kings cover a period of 118 years (Ussher). \v 29 \bd redeemed\bd* \p @@reference osisRef="ex 14:30"µµExodus 14:30@@/referenceµµ; @@reference osisRef="isa 59:20"µµIsaiah 59:20@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ex 14:30"µµExodus 14:30@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:isa 59:20"µµIsaiah 59:20@@/referenceµµ". \c 2 \p \v 6 \bd grave\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. \c 3 \p \v 2 \bd high places\bd* \p Cf. @@reference osisRef="le 26:30"µµLeviticus 26:30@@/referenceµµ; @@reference osisRef="de 12:11-14"µµDeuteronomy 12:11-14@@/referenceµµ. The use of commanding elevations for altars seems to have been immemorial and universal. In itself the practice was not evil ; @@reference osisRef="ge 12:7 ge 12:8"µµGenesis 12:7,8@@/referenceµµ; @@reference osisRef="ge 22:2-4"µµ 22:2-4@@/referenceµµ ; @@reference osisRef="ge 31:54"µµ 31:54@@/referenceµµ; @@reference osisRef="jud 6:25 jud 6:26"µµJudges 6:25,26@@/referenceµµ; @@reference osisRef="jud 13:16-23"µµ 13:16-23@@/referenceµµ. After the establishment of Mount Moriah and the temple as the centre of divine worship ; @@reference osisRef="de 12:5"µµDeuteronomy 12:5@@/referenceµµ; @@reference osisRef="2ch 7:12"µµ2 Chronicles 7:12@@/referenceµµ the pentateuchal prohibition of the use of high places @@reference osisRef="de 12:11-14"µµDeuteronomy 12:11-14@@/referenceµµ which had looked forward to the setting up of such a centre, came into effect, and high places became identified with idolatrous practices. The constant recurrence to the use of high places, even for Jehovistic worship \it (See Scofield "@@reference osisRef="Scofield:1Ki 15:14"µµ1 Kings 15:14@@/referenceµµ")\it* and after the building of the temple, proves how deeply rooted the custom was. \p See @@reference osisRef="2ki 18:4-22"µµ2 Kings 18:4-22@@/referenceµµ; @@reference osisRef="2ki 23:1-37"µµ 23:1-37@@/referenceµµ; @@reference osisRef="2ch 33:3 2ch 33:17 2ch 33:19"µµ2 Chronicles 33:3,17,19@@/referenceµµ Note below refers to "Groves." \it (See Scofield "@@reference osisRef="Scofield:Jud 3:7"µµJudges 3:7@@/referenceµµ")\it*. \c 4 \p \v 8 \bd son of Hur\bd* \p Or, Benhur. \p \c 6 \p \v 1 \bd the house of the Lord\bd* \p The typology of the temple, if indeed it has any typical significance, is most obscure and difficult. The N.T. invariably expounds the typology of the tabernacle, not of the temple. The symbolism of the latter may be revealed in the kingdom-age (see "Kingdom" O.T., \it (See Scofield "@@reference osisRef="Scofield:Ge 1:26"µµGenesis 1:26@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:zec 12:8"µµZechariah 12:8@@/referenceµµ" N.T., ; @@reference osisRef="lu 1:32"µµLuke 1:32@@/referenceµµ; @@reference osisRef="1co 15:28"µµ1 Corinthians 15:28@@/referenceµµ. In the N.T. the usual Gk. word for sanctuary (naos) is used \li (1) of the temple in Jerusalem @@reference osisRef="mt 23:16"µµMatthew 23:16@@/referenceµµ. \li (2) of the believer's body @@reference osisRef="1co 3:16 1co 3:17"µµ1 Corinthians 3:16,17@@/referenceµµ; @@reference osisRef="1co 6:19"µµ 6:19@@/referenceµµ \li (3) of the local church @@reference osisRef="2co 6:16"µµ2 Corinthians 6:16@@/referenceµµ and \li (4) of the true church @@reference osisRef="eph 2:21"µµEphesians 2:21@@/referenceµµ But in all these instances the thought is simply of a habitation of God. No reference to the structure of the temple, as in the case of the tabernacle @@reference osisRef="heb 9:1-heb 10:39"µµHebrews 9:1-10:39@@/referenceµµ. \p \bd Zif\bd* \p Second month, i.e. May. \v 4 \bd windows of narrow lights\bd* \p Cf. @@reference osisRef="2ch 4:20"µµ2 Chronicles 4:20@@/referenceµµ. In the holy of holies in the tabernacle no light but the shekinah glory was provided. In many ways Solomon's temple manifests the spiritual deterioration of the people, and Jehovah's condescension to it in grace. \v 27 \bd they stretched forth\bd* Or, the cherubim stretched forth their wings. \v 37 \bd Zif\bd* \p Second month, i.e. May. \v 38 \bd Bul\bd* \p Eighth month i.e. November. \p \c 7 \p \v 1 \bd Bul\bd* \p Eighth month i.e. November. \v 5 \bd doors\bd* \p Or, spaces and pillars were square in prospect. \v 21 \bd Jachin\bd* i.e. He shall establish. \p \bd Boaz\bd* i.e. in it is strength. \v 48 \bd shewbread\bd* \it (See Scofield "@@reference osisRef="Scofield:Ex 25:30"µµExodus 25:30@@/referenceµµ")\it* \p \c 8 \p \v 1 \bd Then Solomon\bd* \p The consecration of the temple illustrates all consecration. The temple, like the believer @@reference osisRef="1th 5:23"µµ1 Thessalonians 5:23@@/referenceµµ was threefold: the court, that which was outward, visible, answered to the body; the holy place, where everything appealed to the sacred emotions, answered to the soul; the holy of holies, the place of communion with God @@reference osisRef="ex 25:22"µµExodus 25:22@@/referenceµµ answered to the spirit of man. The ark was the most all- inclusive type of Christ of any one of the vessels of the tabernacle. \it (See Scofield "@@reference osisRef="Scofield:Ex 25:9"µµExodus 25:9@@/referenceµµ")\it*. When, therefore, the priests brought the ark into the court, the holy place, and the holy of holies, they were, in type, enthroning Christ over the body, with its powers and appetites; the soul, seat of the emotions and desires; and the mind, seat of the capacity to know and commune with God. See Scofield "@@reference osisRef="Scofield:ge 1:26"µµGenesis 1:26@@/referenceµµ" note 3. In Christian experience this answers to ; @@reference osisRef="ro 12:1-3"µµRomans 12:1-3@@/referenceµµ; @@reference osisRef="eph 5:18"µµEphesians 5:18@@/referenceµµ. \v 2 \bd Ethanim\bd* \p Seventh month i.e. October. \v 10 \bd cloud\bd* \p @@reference osisRef="1ki 8:10 1ki 8:11"µµ1 Kings 8:10,11@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ex 40:34"µµExodus 40:34@@/referenceµµ")\it* \v 40 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 61 \bd perfect\bd* \p The word implies whole-heartedness for God, single-mindedness, sincerity -- not sinless perfection. \c 11 \p \v 5 \bd Ashtoreth\bd* \p @@reference osisRef="1ki 11:33"µµ1 Kings 11:33@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Jud 2:13"µµJudges 2:13@@/referenceµµ")\it*. \v 43 \bd Rehoboam\bd* \p called Roboam. @@reference osisRef="mt 1:7"µµMatthew 1:7@@/referenceµµ. \p \c 12 \p \v 1 \bd Rehoboam\bd* \p called Roboam. @@reference osisRef="mt 1:7"µµMatthew 1:7@@/referenceµµ. \v 16 \bd saying\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Jud 8:1"µµJudges 8:1@@/referenceµµ")\it*. \v 32 \bd eighth month\bd* i.e. November. @@reference osisRef="1ki 12:33"µµ1 Kings 12:33@@/referenceµµ. \p \bd altar\bd* See @@reference osisRef="1ki 12:25-33"µµ1 Kings 12:25-33@@/referenceµµ; @@reference osisRef="de 12:4-14"µµDeuteronomy 12:4-14@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Am 4:4"µµAmos 4:4@@/referenceµµ")\it*. \c 13 \p \v 18 \bd and an\bd* An impressive illustration of @@reference osisRef="ga 1:8 ga 1:9"µµGalatians 1:8,9@@/referenceµµ. \p \bd angel\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \p \c 15 \p \v 1 \bd Abbijam\bd* \p Called Abijah, @@reference osisRef="2ch 13:1"µµ2 Chronicles 13:1@@/referenceµµ. \v 14 \bd high places\bd* \p Cf. @@reference osisRef="2ch 14:3"µµ2 Chronicles 14:3@@/referenceµµ. It appears that local sacrifices to Jehovah (though not according to the divine order) were offered in the times of the kings upon "high places" (cf) @@reference osisRef="1sa 9:12"µµ1 Samuel 9:12@@/referenceµµ. Apparently Asa's mother had defiled one of these with an idol, @@reference osisRef="1ki 15:13"µµ1 Kings 15:13@@/referenceµµ. Asa destroyed the idol and the idolatrous (but not the Jehovistic) "high places." But see "high places," \it (See Scofield "@@reference osisRef="Scofield:1Ki 3:2"µµ1 Kings 3:2@@/referenceµµ")\it*. \v 24 \bd Jehoshaphat\bd* \p Called Josaphat, @@reference osisRef="mt 1:8"µµMatthew 1:8@@/referenceµµ. \c 16 \p \v 11 \bd kinsfolks\bd* Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \p \c 17 \p \v 1 \bd Elijah\bd* Heb. "Elijahu," @@reference osisRef="lu 1:17"µµLuke 1:17@@/referenceµµ; @@reference osisRef="lu 4:25"µµ 4:25@@/referenceµµ called Elias. \p \bd Ahab\bd* It was a small thing for a man whose life was passed in Jehovah's presence to stand before Ahab. \v 9 \bd Zarephath\bd* called Sarepta, @@reference osisRef="ob 1:20"µµObadiah 1:20@@/referenceµµ; @@reference osisRef="lu 4:26"µµLuke 4:26@@/referenceµµ. \c 18 \p \v 3 \bd Obadiah\bd* In such a time as the reign of Ahab and Jezebel a believer's true place was by Elijah's side. Obadiah is a warning type of the men of God who adhere to the world while still seeking to serve God. The secret of the Lord, and the power of the Lord were with Elijah, the separated servant. Cf. @@reference osisRef="2ti 2:20 2ti 2:21"µµ2 Timothy 2:20,21@@/referenceµµ. \p \bd feared\bd* \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 19 \p \v 5 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \c 20 \p \v 30 \bd inner\bd* \p Heb. "a chamber in a chamber." @@reference osisRef="1ki 22:25"µµ1 Kings 22:25@@/referenceµµ. \c 22 \p \v 25 \bd inner\bd* \p Heb. "a chamber in a chamber." @@reference osisRef="1ki 20:30"µµ1 Kings 20:30@@/referenceµµ. scofield-main/usfm/sco.usfm12.usfm000066400000000000000000000153261435660420000173450ustar00rootroot00000000000000\id 2KI \toc1 \toc2 \toc3 \c 1 \s Book Introduction - 2 Kings \p @@reference osisRef="2ki 1"µµRead first chapter of 2 Kings@@/referenceµµ \p This book continues the history of the kingdoms to the captivities. It includes the translation of Elijah and the ministry of Elisha. During this period Amos and Hosea prophesied in Israel, and Obadiah, Joel, Isaiah, Micah, Nahum, Habakkuk, Zephaniah, and Jeremiah in Judah. \p Second Kings is in seven parts: \li The last ministry and translation of Elijah, 1:1-2:11. \li The ministry of Elisha from the translation of Elijah to the anointing of Jehu, 2:12-9:10. \li The reign of Jehu over Israel, 9:11-10:36. \li The reigns of Athaliah and Jehoash over Judah, 11:1-12:21. \li The reigns of Jehoahaz and Joash over Israel, and the last ministry of Elisha, 13:1-25. \li From the death of Elisha to the captivity of Israel, 14:1-17:41. \li From the accession of Hezekiah to the captivity of Judah, 18:1-25:30. \p The events recorded in Second Kings cover a period of 308 years. (Ussher) \v 3 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 15 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \p \c 4 \p \v 1 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 27 \bd vexed\bd* \p Heb. "bitter." @@reference osisRef="1sa 1:10"µµ1 Samuel 1:10@@/referenceµµ. \c 5 \p \v 12 \bd Abana\bd* \p Or, Amana. \v 25 \bd no whither\bd* \p Heb. "not hither or thither." \c 8 \p \v 16 \bd Jehoram\bd* Called Joram, @@reference osisRef="2ki 8:21 2ki 8:23 2ki 8:24"µµ2 Kings 8:21,23,24@@/referenceµµ. \p \bd began\bd* Heb. reigned, i.e. began to reign in consort with his father. \c 10 \p \v 15 \bd Jehonadab\bd* \p Called Jonadab, @@reference osisRef="jer 35:6 jer 35:8 jer 35:10 jer 35:14 jer 35:16 jer 35:18-19"µµJeremiah 35:6,8,10,14,16,18,19@@/referenceµµ. \c 14 \p \v 7 \bd Edom\bd* \p See @@reference osisRef="2ch 25:5-16"µµ2 Chronicles 25:5-16@@/referenceµµ. \v 21 \bd Azariah\bd* \p Called Uzziah, @@reference osisRef="2ch 26:1"µµ2 Chronicles 26:1@@/referenceµµ; @@reference osisRef="isa 1:1"µµIsaiah 1:1@@/referenceµµ. \v 29 \bd Zachariah\bd* \p After an interregnum of 11 years. @@reference osisRef="2ki 15:8"µµ2 Kings 15:8@@/referenceµµ. \p \c 15 \p \v 1 \bd Zachariah\bd* \p After an interregnum of 11 years. @@reference osisRef="2ki 15:8"µµ2 Kings 15:8@@/referenceµµ. \v 10 \bd smote\bd* \p As prophesied, @@reference osisRef="am 7:9"µµAmos 7:9@@/referenceµµ. \v 13 \bd Uzziah\bd* @@reference osisRef="mt 1:8 mt 1:9"µµMatthew 1:8,9@@/referenceµµ called Ozias \p @@reference osisRef="2ki 15:7"µµ2 Kings 15:7@@/referenceµµ called Azariah. \c 17 \p \v 7 \bd sinned\bd* \p Cf. @@reference osisRef="de 28:15-68"µµDeuteronomy 28:15-68@@/referenceµµ. From this captivity the ten tribes have never been restored to Palestine. A remnant of Judah returned under Zerubbabel, Ezra, and Nehemiah, and individuals out of the ten tribes (called, after the division of Solomon's kingdom, "Israel" in the historical books and Prophets, also "Ephraim" by the latter) went back, but the national restoration is yet to be fulfilled. See Palestinian Covenant, \it (See Scofield "@@reference osisRef="Scofield:De 30:3"µµDeuteronomy 30:3@@/referenceµµ")\it* , Kingdom, @@reference osisRef="2sa 7:8-17"µµ2 Samuel 7:8-17@@/referenceµµ. \v 33 \bd feared\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 36 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 39 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 41 \bd feared\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \p \c 18 \p \v 1 \bd feared\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 4 \bd groves\bd* \p \it (See Scofield "@@reference osisRef="Scofield:De 16:21"µµDeuteronomy 16:21@@/referenceµµ")\it*. \v 5 \bd trusted\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \v 11 \bd did carry\bd* \p Times of the Gentiles. @@reference osisRef="2ki 18:9 2ki 18:12"µµ2 Kings 18:9,12@@/referenceµµ; @@reference osisRef="2ki 25:1-21"µµ2 Kings 25:1-21@@/referenceµµ; @@reference osisRef="lu 21:24"µµLuke 21:24@@/referenceµµ; @@reference osisRef="re 16:19"µµRevelation 16:19@@/referenceµµ. \c 19 \p \v 2 \bd Isaiah\bd* \p called Esaias, @@reference osisRef="lu 3:4"µµLuke 3:4@@/referenceµµ. \v 10 \bd trustest\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \v 35 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \c 20 \p \v 18 \bd they shall\bd* \p Fulfilled. @@reference osisRef="da 1:3"µµDaniel 1:3@@/referenceµµ. \c 21 \p \v 26 \bd Josiah\bd* \p called Josias, @@reference osisRef="mt 1:10"µµMatthew 1:10@@/referenceµµ. \c 22 \p \v 1 \bd Josiah\bd* \p called Josias, @@reference osisRef="mt 1:10"µµMatthew 1:10@@/referenceµµ. \c 23 \p \v 6 \bd grove\bd* \p \it (See Scofield "@@reference osisRef="Scofield:De 16:21"µµDeuteronomy 16:21@@/referenceµµ")\it*. \v 13 \bd Ashtoreth\bd* \p @@reference osisRef="2ki 23:6 2ki 23:7"µµ2 Kings 23:6,7@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Jud 2:13"µµJudges 2:13@@/referenceµµ")\it*. \v 34 \bd Jehoiakim\bd* \p Called Jakim. @@reference osisRef="mt 1:10 mt 1:11"µµMatthew 1:10,11@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Mt 1:10"µµMatthew 1:10@@/referenceµµ")\it*. \c 24 \p \v 8 \bd eighteen\bd* \p Cf. @@reference osisRef="2ch 36:9"µµ2 Chronicles 36:9@@/referenceµµ; @@reference osisRef="1co 10:8"µµ1 Corinthians 10:8@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:1Co 10:8"µµ1 Corinthians 10:8@@/referenceµµ")\it*. \v 12 \bd the king\bd* \p Nebuchadnezzar's eighth year. @@reference osisRef="jer 25:1"µµJeremiah 25:1@@/referenceµµ. \p \c 25 \p \v 1 \bd tenth\bd* \p i.e. January. \v 3 \bd fourth month\bd* \p i.e. July. \v 4 \bd And the city\bd* \p Times of the Gentiles. @@reference osisRef="2ki 25:1-21"µµ2 Kings 25:1-21@@/referenceµµ; @@reference osisRef="da 2:29-45"µµDaniel 2:29-45@@/referenceµµ; @@reference osisRef="lu 21:24"µµLuke 21:24@@/referenceµµ; @@reference osisRef="re 16:19"µµRevelation 16:19@@/referenceµµ. \v 8 \bd fifth\bd* \p i.e. August. \v 25 \bd seventh month\bd* \p i.e. October. \v 27 \bd twelfth month\bd* \p i.e. March. scofield-main/usfm/sco.usfm13.usfm000066400000000000000000000202401435660420000173350ustar00rootroot00000000000000\id 1CH \toc1 \toc2 \toc3 \c 1 \s Book Introduction - 1 Chronicles \p @@reference osisRef="1ch 1"µµRead first chapter of 1 Chronicles@@/referenceµµ \p The two books of Chronicles (like the two books of Kings) are but one book in the Jewish canon. Together they cover the period from the death of Saul to the captivities. They were written probably during the Babylonian captivity, and are distinguished from the two books of the Kings in a fuller account of Judah, and in the omission of many details. The blessing of God's earthly people in connection with the Davidic monarchy is probably the typical significance of these books. \p First Chronicles is in three parts: \li Official genealogies, 1:1-9:44. \li From the death of Saul to the accession of David, 10:1-12:24. \li From the accession of David to his death, 13:1-29:30. \p Excluding the genealogies (Ch 1-9) the events recorded in First Chronicles cover a period of 41 years (Ussher). \v 5 \bd Magog\bd* \p @@reference osisRef="ge 10:2"µµGenesis 10:2@@/referenceµµ; @@reference osisRef="eze 38:2"µµEzekiel 38:2@@/referenceµµ; @@reference osisRef="eze 39:6"µµ 39:6@@/referenceµµ; @@reference osisRef="re 20:8"µµRevelation 20:8@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Eze 38:2"µµEzekiel 38:2@@/referenceµµ")\it*. \c 2 \p \v 1 \v 13 \bd Shimma\bd* \p Or, Shammah, @@reference osisRef="1sa 16:9"µµ1 Samuel 16:9@@/referenceµµ. \v 54 \bd Ataroth\bd* \p Or, Atarites, or, crowns of the house of Joab. \c 3 \p \v 1 \v 2 \bd Absalom\bd* \p \it (See Scofield "@@reference osisRef="Scofield:2Sa 13:37"µµ2 Samuel 13:37@@/referenceµµ")\it*. \c 5 \p \v 1 \v 6 \bd Tilgathpilneser\bd* \p Or, Tiglathpileser, @@reference osisRef="2ki 15:29"µµ2 Kings 15:29@@/referenceµµ; @@reference osisRef="2ki 16:7"µµ 16:7@@/referenceµµ. \v 20 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \c 6 \p \v 1 \v 68 \bd Jokmeam\bd* \p See @@reference osisRef="jos 21:22-35"µµJoshua 21:22-35@@/referenceµµ where many of these cities have other names: \c 7 \p \v 1 \v 12 \bd Shuppim\bd* \p Shupham and Hupham. @@reference osisRef="nu 26:39"µµNumbers 26:39@@/referenceµµ. \v 28 \bd Narran\bd* \p Naarath, @@reference osisRef="jos 16:7"µµJoshua 16:7@@/referenceµµ. \c 9 \p \v 1 \v 26 \bd chambers\bd* \p i.e. storehouses. \v 32 \bd shewbread\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 25:30"µµExodus 25:30@@/referenceµµ")\it*. \v 41 \bd and Ahaz\bd* \p Added from @@reference osisRef="1ch 8:35"µµ1 Chronicles 8:35@@/referenceµµ. \c 11 \p \v 1 \v 5 \bd castle of Zion\bd* \p Heb. castle. \li (1) Zion, the ancient Jebusite stronghold, is the southwest eminence in Jerusalem, called in Scripture the city of David, and associated with the Davidic royalty both historically and prophetically @@reference osisRef="1ch 11:7"µµ1 Chronicles 11:7@@/referenceµµ; @@reference osisRef="ps 2:6"µµPsalms 2:6@@/referenceµµ; @@reference osisRef="isa 2:3"µµIsaiah 2:3@@/referenceµµ. The word is often used of the whole city of Jerusalem considered as the city of God @@reference osisRef="ps 48:2 ps 48:3"µµPsalms 48:2,3@@/referenceµµ especially in passages referring to the future kingdom-age ; @@reference osisRef="isa 1:27"µµIsaiah 1:27@@/referenceµµ; @@reference osisRef="isa 2:3"µµ 2:3@@/referenceµµ; @@reference osisRef="isa 4:1-6"µµ 4:1-6@@/referenceµµ; @@reference osisRef="joe 3:16"µµJoel 3:16@@/referenceµµ; @@reference osisRef="zec 1:16 zec 1:17"µµZechariah 1:16,17@@/referenceµµ; @@reference osisRef="zec 8:3-8"µµ 8:3-8@@/referenceµµ; @@reference osisRef="ro 11:26"µµRomans 11:26@@/referenceµµ. In @@reference osisRef="heb 12:22"µµHebrews 12:22@@/referenceµµ the word is used symbolically of heaven. \li (2) In @@reference osisRef="de 4:48"µµDeuteronomy 4:48@@/referenceµµ the name is given to a projection or peak of Mount Hermon. \c 12 \p \v 1 \v 15 \bd first month\bd* \p i.e. April. \c 13 \p \v 1 \v 11 \bd Perezuzza\bd* \p i.e. the breach of Uzza. \c 16 \p \v 1 \v 4 \bd record\bd* \p See titles of Psalms 38 and 70. \v 16 \bd Abraham\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ge 15:18"µµGenesis 15:18@@/referenceµµ")\it*. \v 25 \bd feared\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 37 \p It will be understood that the ancient tabernacle was now divided; the ark was brought into "Zion." \it (See Scofield "@@reference osisRef="Scofield:1Ch 11:5"µµ1 Chronicles 11:5@@/referenceµµ")\it*. \c 18 \p \v 1 \v 8 \bd Tibhath\bd* \p Called Betah, and Berothai. @@reference osisRef="2sa 8:8"µµ2 Samuel 8:8@@/referenceµµ. \v 12 \bd Abishai\bd* \p Nephew of David, brother to Joab. @@reference osisRef="2sa 23:18"µµ2 Samuel 23:18@@/referenceµµ; @@reference osisRef="1ch 2:16"µµ1 Chronicles 2:16@@/referenceµµ. \p \c 20 \p \v 1 \bd David\bd* \p Here should be read @@reference osisRef="2sa 11:2-2sa 12:25"µµ2 Samuel 11:2-12:25@@/referenceµµ; @@reference osisRef="ps 51:1-19"µµPsalms 51:1-19@@/referenceµµ. \c 21 \p \v 1 \v 4 \bd departed\bd* \p Here should read @@reference osisRef="2sa 24:4-9"µµ2 Samuel 24:4-9@@/referenceµµ. \v 5 \bd were a thousand\bd* \p Cf. \it (See Scofield "@@reference osisRef="Scofield:2Sa 24:9"µµ2 Samuel 24:9@@/referenceµµ")\it*. \v 12 \p Marg \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 15 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 18 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 20 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 25 \bd six hundred shekels of gold\bd* \p A discrepancy has been imagined in the two accounts, @@reference osisRef="2sa 24:24"µµ2 Samuel 24:24,@@/referenceµµ; @@reference osisRef="1ch 21:25"µµ1 Chronicles 21:25@@/referenceµµ; @@reference osisRef="2sa 24:24"µµ2 Samuel 24:24@@/referenceµµ records the price of the threshingfloor (heb. goren); @@reference osisRef="1ch 21:25"µµ1 Chronicles 21:25@@/referenceµµ of the place (Heb. magom, lit. "home," @@reference osisRef="1sa 2:20"µµ1 Samuel 2:20@@/referenceµµ) same word or area on which afterward the great temple, with its spacious courts was built. @@reference osisRef="2ch 3:1"µµ2 Chronicles 3:1@@/referenceµµ. \p David gave fifty shekels of sliver for the "goren"; six hundred shekels of gold for the "magom." \v 27 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \c 23 \p \v 1 \v 22 \bd brethren\bd* \p i.e. cousins. \v 28 \bd office\bd* \p i.e. their new office, since their former office of bearing the tabernacle was ended. \v 29 \bd shewbread\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 25:30"µµExodus 25:30@@/referenceµµ")\it*. \c 27 \p \v 1 \v 2 \bd first month\bd* \p i.e. April; @@reference osisRef="1ch 27:3"µµ1 Chronicles 27:3@@/referenceµµ. \v 4 \bd second month\bd* \p i.e. May. \v 5 \bd third month\bd* \p i.e. June. \v 7 \bd fourth month\bd* \p i.e. July. \v 8 \bd fifth month\bd* \p i.e. August. \v 9 \bd sixth month\bd* \p i.e. September. \v 10 \bd seventh month\bd* \p i.e. October. \v 11 \bd eighth month\bd* \p i.e. November. \v 12 \bd ninth month\bd* \p i.e. December. \v 13 \bd tenth month\bd* \p i.e. January. \v 14 \bd eleventh month\bd* \p i.e. February. \v 15 \bd twelfth month\bd* \p i.e. March. \c 28 \p \v 1 \v 16 \bd shewbread\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 25:30"µµExodus 25:30@@/referenceµµ")\it*. \c 29 \p \v 1 \v 10 \bd blessed\bd* \p Note the order: \p @@reference osisRef="1ch 29:3-8"µµ1 Chronicles 29:3-8,@@/referenceµµ giving, @@reference osisRef="1ch 29:9"µµ1 Chronicles 29:9,@@/referenceµµ joy, @@reference osisRef="1ch 29:10"µµ1 Chronicles 29:10,@@/referenceµµ blessing, @@reference osisRef="1ch 29:11-19"µµ1 Chronicles 29:11-19,@@/referenceµµ prayer, @@reference osisRef="1ch 29:20"µµ1 Chronicles 29:20,@@/referenceµµ worship: \v 29 \bd book of\bd* \p These books have perished. scofield-main/usfm/sco.usfm14.usfm000066400000000000000000000230351435660420000173430ustar00rootroot00000000000000\id 2CH \toc1 \toc2 \toc3 \c 1 \s Book Introduction - 2 Chronicles \p @@reference osisRef="2ch 1"µµRead first chapter of 2 Chronicles@@/referenceµµ \p This book continues the history begun in First Chronicles. It falls into eighteen divisions, by reigns, from Solomon to the captivities; records the division of the kingdom of David under Jeroboam and Rehoboam, and is marked by an ever growing apostasy, broken temporarily by reformations under Asa, 14-16; Jehoshaphat, @@reference osisRef="2ch 17:1-19"µµ 17:1-19@@/referenceµµ; Joash, 24; Hezekiah, 29-32; and Josiah, 34,35. But the religious state of the people, even at the best, is described in Isaiah 1-5. \p The events recorded in Second Chronicles cover a period of 427 years. (Ussher). \v 3 \bd there was\bd* \p \it (See Scofield "@@reference osisRef="Scofield:1Ch 16:37"µµ1 Chronicles 16:37@@/referenceµµ")\it*. \c 2 \p \v 1 \v 4 \bd shewbread\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 25:30"µµExodus 25:30@@/referenceµµ")\it*. \c 3 \p \v 1 \v 2 \bd second month\bd* \p i.e. May. \c 4 \p \v 1 \v 9 \bd court\bd* \p The tabernacle had no "court of priests." \v 19 \bd shewbread\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 25:30"µµExodus 25:30@@/referenceµµ")\it*. \v 20 \bd oracle\bd* \p \it (See Scofield "@@reference osisRef="Scofield:1Ki 6:4"µµ1 Kings 6:4@@/referenceµµ")\it*. \c 5 \p \v 1 \v 2 \bd Then Solomon\bd* \p \it (See Scofield "@@reference osisRef="Scofield:1Ki 8:1"µµ1 Kings 8:1@@/referenceµµ")\it*. \v 3 \bd seventh month\bd* \p i.e. October. \v 13 \bd cloud\bd* \p See @@reference osisRef="2ch 5:11-13"µµ2 Chronicles 5:11-13@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ex 40:34"µµExodus 40:34@@/referenceµµ")\it*. \c 6 \p \v 1 \v 31 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 7 \p \v 1 \v 10 \bd seventh month\bd* \p i.e. October. \c 9 \p \v 1 \v 26 \bd river\bd* \p "The river," i.e. Euphrates, to the border of Egypt, but not to the "river of Egypt." Cf. @@reference osisRef="ge 15:18"µµGenesis 15:18@@/referenceµµ yet to be fulfilled: \v 29 \bd rest of\bd* \p These books have perished. @@reference osisRef="1ki 11:29"µµ1 Kings 11:29@@/referenceµµ. \c 10 \p \v 1 \v 16 \bd Israel\bd* \p "Israel," the ten tribes other than Judah and Benjamin, often called "Israel" in distinction from Judah. The division of the kingdom marks an epoch of great importance in the history of the nation. Henceforth it is "a kingdom divided against itself." @@reference osisRef="mt 12:25"µµMatthew 12:25@@/referenceµµ. The two kingdoms are to be reunited in the future kingdom. ; @@reference osisRef="isa 11:10-13"µµIsaiah 11:10-13@@/referenceµµ; @@reference osisRef="jer 23:5 jer 23:6"µµJeremiah 23:5,6@@/referenceµµ; @@reference osisRef="eze 37:15-28"µµEzekiel 37:15-28@@/referenceµµ. See "Kingdom" (O.T.), \it (See Scofield "@@reference osisRef="Scofield:Ge 1:26"µµGenesis 1:26@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:zec 12:8"µµZechariah 12:8@@/referenceµµ". (N.T.), ; @@reference osisRef="lu 1:31"µµLuke 1:31@@/referenceµµ; @@reference osisRef="1co 15:28"µµ1 Corinthians 15:28@@/referenceµµ. "Israel," ; @@reference osisRef="ge 12:2 ge 12:3"µµGenesis 12:2,3@@/referenceµµ; @@reference osisRef="ro 11:26"µµRomans 11:26@@/referenceµµ. \c 11 \p \v 1 \v 15 \bd devils\bd* \p Lit. "hairy ones," i.e. satyrs, @@reference osisRef="isa 13:21"µµIsaiah 13:21@@/referenceµµ. \c 13 \p \v 1 \v 2 \bd Michaiah\bd* \p Probably a grandchild of Absalom, called Abishalom, Cf. @@reference osisRef="2ch 11:20"µµ2 Chronicles 11:20@@/referenceµµ; @@reference osisRef="1ki 15:2"µµ1 Kings 15:2@@/referenceµµ. \v 11 \bd shewbread\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 25:30"µµExodus 25:30@@/referenceµµ")\it*. \v 17 \bd five\bd* \p \it (See Scofield "@@reference osisRef="Scofield:1Co 10:8"µµ1 Corinthians 10:8@@/referenceµµ")\it*. \c 14 \p \v 1 \v 3 \bd places\bd* Cf. \it (See Scofield "@@reference osisRef="Scofield:1Ki 3:2"µµ1 Kings 3:2@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:1ki 15:14"µµ1 Kings 15:14@@/referenceµµ". \p \bd groves\bd* \it (See Scofield "@@reference osisRef="Scofield:De 16:21"µµDeuteronomy 16:21@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:jud 3:7"µµJudges 3:7@@/referenceµµ". \v 8 \bd three hundred thousand\bd* \p \it (See Scofield "@@reference osisRef="Scofield:1Co 10:8"µµ1 Corinthians 10:8@@/referenceµµ")\it*. \c 15 \p \v 8 \bd when Asa\bd* \p Chapter 14 describes the outward prosperity of the kingdom, and Asa's superficial reformation; chapter 15 the true reformation. \v 10 \bd third month\bd* \p i.e. June. \v 16 \bd mother\bd* i.e. grandmother. @@reference osisRef="1ki 15:13"µµ1 Kings 15:13,@@/referenceµµ \p \bd grove\bd* \p \it (See Scofield "@@reference osisRef="Scofield:De 16:21"µµDeuteronomy 16:21@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:jud 3:7"µµJudges 3:7@@/referenceµµ". \v 17 \bd Israel\bd* \p i.e. the northen or ten-tribe kingdom. \p \c 16 \p \v 1 \bd to Asa\bd* \p i.e. none of his subjects. @@reference osisRef="2ch 16:5 2ch 16:6"µµ2 Chronicles 16:5,6@@/referenceµµ; @@reference osisRef="2ch 15:9"µµ 15:9@@/referenceµµ. \c 17 \p \v 3 \bd father\bd* \p After the Jewish custom of calling a family, or tribal head, father; e.g. @@reference osisRef="joh 8:53"µµJohn 8:53@@/referenceµµ. \v 4 \bd Israel\bd* \p i.e. the ten-tribe kingdom. \v 6 \bd high places\bd* \it (See Scofield "@@reference osisRef="Scofield:1Ki 3:2"µµ1 Kings 3:2@@/referenceµµ")\it*. \p \bd groves\bd* \it (See Scofield "@@reference osisRef="Scofield:De 16:21"µµDeuteronomy 16:21@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:jud 3:7"µµJudges 3:7@@/referenceµµ". \v 14 \bd three hundred thousand\bd* \p \it (See Scofield "@@reference osisRef="Scofield:1Co 10:8"µµ1 Corinthians 10:8@@/referenceµµ")\it*. \c 19 \p \v 3 \bd groves\bd* \p \it (See Scofield "@@reference osisRef="Scofield:De 16:21"µµDeuteronomy 16:21@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:jud 3:7"µµJudges 3:7@@/referenceµµ". \v 9 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 20 \p \v 33 \bd high places\bd* \p \it (See Scofield "@@reference osisRef="Scofield:1Ki 3:2"µµ1 Kings 3:2@@/referenceµµ")\it*. \p \c 21 \p \v 1 \bd Jehoram\bd* \p Jehoram reigned for a time as co-king with his father. @@reference osisRef="2ki 8:16"µµ2 Kings 8:16@@/referenceµµ. \v 5 \bd began\bd* \p Began, that is, as co-king. @@reference osisRef="2ch 22:2"µµ2 Chronicles 22:2@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:2Ch 21:1"µµ2 Chronicles 21:1@@/referenceµµ")\it*. \v 12 \bd Elijah\bd* \p See Elijah history. @@reference osisRef="1ki 17:1"µµ1 Kings 17:1@@/referenceµµ; @@reference osisRef="2ki 2:12"µµ2 Kings 2:12@@/referenceµµ. \v 17 \bd Jehoahaz\bd* \p Called Ahaziah, @@reference osisRef="2ch 22:1 2ch 22:6"µµ2 Chronicles 22:1,6@@/referenceµµ and Azariah: \p \c 22 \p \v 1 \bd Ahaziah\bd* \p where he is called Jehoahaz. @@reference osisRef="2ch 21:17"µµ2 Chronicles 21:17@@/referenceµµ. \c 24 \p \v 18 \bd groves\bd* \it (See Scofield "@@reference osisRef="Scofield:De 16:21"µµDeuteronomy 16:21@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:jud 3:7"µµJudges 3:7@@/referenceµµ". \c 25 \p \v 7 \bd Ephraim\bd* \p Used in a collective sense for the northern ten-tribe kingdom, called also "Israel." \c 29 \p \v 3 \bd first month\bd* \p i.e. April. \v 17 \bd first month\bd* \p i.e. April. \v 18 \bd shewbread\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 25:30"µµExodus 25:30@@/referenceµµ")\it*. \v 24 \bd reconciliation\bd* Or, an offering. \it (See Scofield "@@reference osisRef="Scofield:Da 9:24"µµDaniel 9:24@@/referenceµµ")\it* \p \bd atonement\bd* \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it*. \c 30 \p \v 2 \bd second month\bd* \p i.e. May; @@reference osisRef="2ch 30:13 2ch 30:15"µµ2 Chronicles 30:13,15@@/referenceµµ. \p \c 31 \p \v 1 \bd groves\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Jud 3:7"µµJudges 3:7@@/referenceµµ")\it*. \v 7 \bd third month\bd* i.e. June. \p \bd seventh month\bd* i.e. October. \c 32 \p \v 5 \bd Also he\bd* \p Cf. @@reference osisRef="isa 22:1-13"µµIsaiah 22:1-13@@/referenceµµ The divine view at this time: \v 12 \bd high places\bd* \p \it (See Scofield "@@reference osisRef="Scofield:1Ki 3:2"µµ1 Kings 3:2@@/referenceµµ")\it*. \c 34 \p \v 3 \bd groves\bd* \it (See Scofield "@@reference osisRef="Scofield:De 16:21"µµDeuteronomy 16:21@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:jud 3:7"µµJudges 3:7@@/referenceµµ". \v 7 \bd groves\bd* \p \it (See Scofield "@@reference osisRef="Scofield:De 16:21"µµDeuteronomy 16:21@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:jud 3:7"µµJudges 3:7@@/referenceµµ". \p \c 35 \p \v 1 \bd first month\bd* \p i.e. April. \c 36 \p \v 6 \bd came up\bd* \p See @@reference osisRef="2ki 24:1-6"µµ2 Kings 24:1-6@@/referenceµµ; @@reference osisRef="jer 25:1-9"µµJeremiah 25:1-9@@/referenceµµ; @@reference osisRef="da 1:1"µµDaniel 1:1@@/referenceµµ; @@reference osisRef="hab 1:6"µµHabakkuk 1:6@@/referenceµµ. This was the first deportation of Judah. See @@reference osisRef="2ch 36:15-21"µµ2 Chronicles 36:15-21,@@/referenceµµ the final deportation: scofield-main/usfm/sco.usfm15.usfm000066400000000000000000000121701435660420000173420ustar00rootroot00000000000000\id EZR \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Ezra \p @@reference osisRef="ezr 1"µµRead first chapter of Ezra@@/referenceµµ \p Ezra, the first of the post-captivity books (Ezra, Nehemiah, Esther, Haggai, Zechariah, and Malachi), records the return to Palestine under Zerubbabel, by decree of Cyrus, of a Jewish remnant who laid the temple foundations (B.C. 536). Later (B.C. 458) Ezra followed, and restored the law and ritual. But the mass of the nation, and most of the princes, remained by preference in Babylonia and Assyria, where they were prospering. The post-captivity books deal with that feeble remnant which alone had a heart for God. \p The book is in two parts: \li From the decree of Cyrus to the dedication of the restored temple, 1:1-6:22. \li The ministry of Ezra, 7:1-10:44. \p The events recorded in Ezra cover a period of 80 years (Ussher). \p \c 2 \p \v 1 \bd are the children\bd* \p Probably individuals from all of the tribes returned to Jerusalem under Zerubbabel, Ezra and Nehemiah, but speaking broadly, the dispersion of the ten tribes (Ephraim- Israel) still continues; nor can they now be positively identified. They are, however, preserved distinct from other peoples and are known to God as such, though they themselves, few in number, know Him not @@reference osisRef="de 28:62"µµDeuteronomy 28:62@@/referenceµµ; @@reference osisRef="isa 11:11-13"µµIsaiah 11:11-13@@/referenceµµ; @@reference osisRef="ho 3:4"µµHosea 3:4@@/referenceµµ; @@reference osisRef="ho 8:8"µµ 8:8@@/referenceµµ. \p The order of the restoration was as follows: \li (1) The return of the first detachment under Zerubbabel and Jeshua (B.C. 536), Ezra 1.-6., and the books of Haggai and Zechariah; \li (2) the expedition of Ezra (B.C. 458), seventy-eight years later (Ezra 7.-10); \li (3) the commission of Nehemiah (B.C. 444), fourteen years after the expedition of Ezra. @@reference osisRef="ne 2:1-5"µµNehemiah 2:1-5@@/referenceµµ. \p \v 2 \bd Zerubbabel\bd* \p Called Zorobabel, @@reference osisRef="mt 1:12 mt 1:13"µµMatthew 1:12,13@@/referenceµµ. \v 63 \bd Urim\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 28:30"µµExodus 28:30@@/referenceµµ")\it*. \p \c 3 \p \v 1 \bd seventh month\bd* \p i.e. October; also @@reference osisRef="ezr 3:6"µµEzra 3:6@@/referenceµµ. \v 6 \bd seventh month\bd* \p i.e. October. \v 8 \bd second month\bd* \p i.e. May. \c 4 \p \v 2 \bd for we seek\bd* \p The people of the land sought to hinder the work in three ways: \li (1) by seeking to draw the Jews into an unreal union, @@reference osisRef="ezr 4:3"µµEzra 4:3@@/referenceµµ. (cf) @@reference osisRef="2ki 17:32"µµ2 Kings 17:32@@/referenceµµ. \li (2) by "weakening the hands of the people of Judah," @@reference osisRef="ezr 4:4"µµEzra 4:4@@/referenceµµ i.e, by withholding supplies, etc.; and \li (3) by accusations lodged with Ahasuerus and Darius. The first was by far the most subtle and dangerous. The lives of Ezra and Nehemiah afford many illustrations of true separation. @@reference osisRef="2co 6:14-18"µµ2 Corinthians 6:14-18@@/referenceµµ; @@reference osisRef="2ti 2:19-21"µµ2 Timothy 2:19-21@@/referenceµµ. \p \v 6 \bd Ahasuerus\bd* \p The Cambyses of secular history (529-521 BC); not the Ahasuerus of Esther, who is the Xerxes of secular history (485 BC). \it (See Scofield "@@reference osisRef="Scofield:Da 5:31"µµDaniel 5:31@@/referenceµµ")\it*. \v 7 \bd Artaxerxes\bd* \p The Artaxerxes of @@reference osisRef="ezr 4:7"µµEzra 4:7@@/referenceµµ is identical with Ahasuerus of @@reference osisRef="ezr 4:6"µµEzra 4:6,@@/referenceµµ i.e. the Cambyses of profane history. The Artaxerxes of @@reference osisRef="ezr 7:1"µµEzra 7:1@@/referenceµµ is the Longimanus of secular history, BC 418. But \it (See Scofield "@@reference osisRef="Scofield:Da 5:31"µµDaniel 5:31@@/referenceµµ")\it*. \v 21 \bd Give\bd* \p Chald. make a new decree. \c 5 \p \v 8 \bd great stones\bd* \p Chald. stones of rolling. \c 6 \p \v 6 \bd your companions\bd* \p Chald. "their societies." \v 14 \bd finished it\bd* \p The worship of Jehovah was thus re-established in Jerusalem, but the theocracy was not restored. The remnant which returned from the Babylonian captivity lived in the land by Gentile sufferance, though doubtless by the providential care of Jehovah, till Messiah came, and was crucified by soldiers of the fourth Gentile world-empire Rome, @@reference osisRef="da 2:40"µµDaniel 2:40@@/referenceµµ; @@reference osisRef="da 7:7"µµ 7:7@@/referenceµµ. Soon after (A.D. 70) Rome destroyed the city and temple. See "Times of the Gentiles" ; @@reference osisRef="lu 21:24"µµLuke 21:24@@/referenceµµ; @@reference osisRef="re 16:19"µµRevelation 16:19@@/referenceµµ. \v 15 \bd Adar\bd* \p twelfth month i.e. March. \v 19 \bd first month\bd* \p i.e. April. \c 7 \p \v 8 \bd fifth month\bd* \p i.e. August. \v 9 \bd first month\bd* i.e. April. \p \bd fifth month\bd* i.e. August. \c 8 \p \v 31 \bd first month\bd* \p i.e. April. \c 10 \p \v 9 \bd ninth month\bd* \p i.e. December. \v 16 \bd tenth month\bd* \p i.e. January. \v 17 \bd first month\bd* \p i.e. April. \v 40 \bd Machnadebai\bd* \p Or, Mabnadebai, according to some copies. scofield-main/usfm/sco.usfm16.usfm000066400000000000000000000170351435660420000173500ustar00rootroot00000000000000\id NEH \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Nehemiah \p @@reference osisRef="ne 1"µµRead first chapter of Nehemiah@@/referenceµµ \p Fourteen years after the return of Ezra to Jerusalem, Nehemiah led up a company (B.C. 444) and restored the walls and the civil authority. Of those events this book is the record. It is in eight divisions: \li The journey to Jerusalem, 1:1-2:20 \li The building of the wall, 3:1-6:19. \li The census, 7:1-73. \li The revival, 8:1-11:36. \li The census of the priests and Levites, 12:1-26. \li Dedication of the wall, 12:27-43. \li Restoration of the temple worship, 12:44-47. \li The legal order restored, 13:1-31. \p The moral state of the time is disclosed by the prophet Malachi. This book affords many instances of individual faith acting on the written word (e.g. @@reference osisRef="ne 1:8 ne 1:9"µµNehemiah 1:8,9@@/referenceµµ; @@reference osisRef="ne 13:1"µµ 13:1@@/referenceµµ). It is the principle of 2 Timothy 2. \p The events recorded in Nehemiah cover a period of 11 years (Ussher). \v 1 SCOFIELD REFERENCE NOTES (Old Scofield 1917 Edition) \p The Book of Nehemiah \p Fourteen years after the return of Ezra to Jerusalem, Nehemiah led up a company (B.C. 444) and restored the walls and the civil authority. Of those events this book is the record. It is in eight divisions: \p I. The journey to Jerusalem, @@reference osisRef="ne 1:1-ne 2:20"µµ 1:1-2:20@@/referenceµµ; \p II. The building of the wall, @@reference osisRef="ne 3:1-ne 6:19"µµ 3:1-6:19@@/referenceµµ. \p III. The census, @@reference osisRef="ne 7:1-73"µµ 7:1-73@@/referenceµµ. \p IV. The revival, @@reference osisRef="ne 8:1-ne 11:36"µµ 8:1-11:36@@/referenceµµ. \p V. The census of the priests and Levites, @@reference osisRef="ne 12:1-26"µµ 12:1-26@@/referenceµµ. \p VI. Dedication of the wall, @@reference osisRef="ne 12:27-43"µµ 12:27-43@@/referenceµµ. \p VII. Restoration of the temple worship, @@reference osisRef="ne 12:44-47"µµ 12:44-47@@/referenceµµ. \p VIII. The legal order restored, @@reference osisRef="ne 13:1-31"µµ 13:1-31@@/referenceµµ. \p The moral state of the time is disclosed by the prophet Malachi. This book affords many instances of individual faith acting on the written word (e.g. @@reference osisRef="ne 1:8 ne 1:9"µµNehemiah 1:8,9@@/referenceµµ; @@reference osisRef="ne 13:1"µµ 13:1@@/referenceµµ). It is the principle of 2Ti 2. \p The events recorded in Nehemiah cover a period of 11 years (Ussher). \p \bd Chisleu\bd* i.e. December. \p \bd Shushan\bd* Or, Susa, ancient capital of Persia. \v 10 \bd redeemed\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 14:30"µµExodus 14:30@@/referenceµµ")\it*. \v 11 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \p \c 2 \p \v 1 \bd Nisan\bd* \p first month i.e. April. \v 10 \bd Tobiah\bd* \p Two Tobiahs are distinguished by many: \li (1) "Tobiah the servant, the Ammonite," @@reference osisRef="ne 2:10 ne 2:19"µµNehemiah 2:10,19@@/referenceµµ; @@reference osisRef="ne 4:3 ne 4:7"µµ 4:3,7@@/referenceµµ @@reference osisRef="ne 6:1 ne 6:12 ne 6:14"µµ 6:1,12,14@@/referenceµµ. \li (2) A Jew, unable to prove his genealogy. But the reference to the latter (@@reference osisRef="ne 7:62"µµNehemiah 7:62@@/referenceµµ) indicates that he was already dead. But one Tobiah, and he the Ammonite, is active in this book. \p \v 19 \bd laughed\bd* \p The obstacle of ridicule. \p \c 3 \p \v 1 \bd sheep\bd* The sheep for sacrifice were brought in here. \it (See Scofield "@@reference osisRef="Scofield:Joh 5:2"µµJohn 5:2@@/referenceµµ")\it*. \p \bd tower\bd* The towers appear to have been on either side the sheep gate. \v 26 \bd Nethinims\bd* \p i.e. dedicated (persons), probably descendants of the Gibeonites @@reference osisRef="2sa 21:1-3"µµ2 Samuel 21:1-3@@/referenceµµ devoted to the service of the Levites. But see @@reference osisRef="jos 9:17-21"µµJoshua 9:17-21@@/referenceµµ. \v 27 \bd Ophel\bd* \p Trans. "tower," @@reference osisRef="2ki 5:24"µµ2 Kings 5:24@@/referenceµµ; @@reference osisRef="2ch 27:3"µµ2 Chronicles 27:3@@/referenceµµ; @@reference osisRef="2ch 33:14"µµ 33:14@@/referenceµµ. Perhaps part of the fort called Millo, ; @@reference osisRef="1ki 9:15"µµ1 Kings 9:15@@/referenceµµ; @@reference osisRef="2ch 32:5"µµ2 Chronicles 32:5@@/referenceµµ. \c 5 \p \v 8 \bd redeemed\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 14:30"µµExodus 14:30@@/referenceµµ")\it*. \v 15 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 6 \p \v 6 \bd Gashmu\bd* \p Called Geshem, @@reference osisRef="ne 6:2"µµNehemiah 6:2@@/referenceµµ. \v 15 \bd Elul\bd* \p sixth month i.e. September. \v 17 \bd Tobiah\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ne 2:10"µµNehemiah 2:10@@/referenceµµ")\it*. \c 7 \p \v 2 \bd feared\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 7 \bd Zerubbabel\bd* \p Called Zorobabel, @@reference osisRef="mt 1:12 mt 1:13"µµMatthew 1:12,13@@/referenceµµ. \v 65 \bd Tirshatta\bd* i.e. governor, @@reference osisRef="ne 8:9"µµNehemiah 8:9@@/referenceµµ. \p \bd Urim\bd* \it (See Scofield "@@reference osisRef="Scofield:Ex 28:30"µµExodus 28:30@@/referenceµµ")\it*. \v 73 \bd seventh month\bd* \p i.e. October; also, @@reference osisRef="ne 8:2 ne 8:14"µµNehemiah 8:2,14@@/referenceµµ. \p \c 8 \p \v 1 \bd seventh month\bd* \p i.e. October; also, @@reference osisRef="ne 8:2 ne 8:14"µµNehemiah 8:2,14@@/referenceµµ. \v 2 \bd seventh month\bd* \p i.e. October; @@reference osisRef="ne 8:2 ne 8:14"µµNehemiah 8:2,14@@/referenceµµ. \v 17 \bd for since the days of Jeshua\bd* \p It is not meant that there had not been some formal observance of the feast of tabernacles (cf) @@reference osisRef="2ch 8:13"µµ2 Chronicles 8:13@@/referenceµµ; @@reference osisRef="eze 3:4"µµEzekiel 3:4,@@/referenceµµ but that the people had not dwelt in booths since Joshua's days. \c 9 \p \v 8 \bd faithful\bd* @@reference osisRef="ge 22:1-3"µµGenesis 22:1-3@@/referenceµµ; @@reference osisRef="jas 2:21-23"µµJames 2:21-23@@/referenceµµ \p \bd covenant\bd* \it (See Scofield "@@reference osisRef="Scofield:Ge 15:18"µµGenesis 15:18@@/referenceµµ")\it* \v 14 \bd madest known unto them\bd* \p This important passage fixes beyond all cavil the time when the sabbath, God's rest @@reference osisRef="ge 2:1-3"µµGenesis 2:1-3@@/referenceµµ was given to man. Cf. @@reference osisRef="ex 20:9-11"µµExodus 20:9-11@@/referenceµµ. In @@reference osisRef="ex 31:13-17"µµExodus 31:13-17@@/referenceµµ the sabbath is invested with the character of a sign between Jehovah and Israel. \it (See Scofield "@@reference osisRef="Scofield:Mt 12:1"µµMatthew 12:1@@/referenceµµ")\it*. \v 38 \bd seal\bd* \p See @@reference osisRef="ne 10:1"µµNehemiah 10:1@@/referenceµµ. \p \c 10 \p \v 1 \bd Tirshatha\bd* \p See margin ref. \it (See Scofield "@@reference osisRef="Scofield:Ne 3:26"µµNehemiah 3:26@@/referenceµµ")\it*. \v 33 \bd shewbread\bd* \it (See Scofield "@@reference osisRef="Scofield:Ex 25:30"µµExodus 25:30@@/referenceµµ")\it*. \p \bd atonement\bd* \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it*. \p \c 12 \p \v 1 \bd Zerubbabel\bd* \p Called Zorobabel, @@reference osisRef="mt 1:12 mt 1:13"µµMatthew 1:12,13@@/referenceµµ. \c 13 \p \v 7 \bd Tobiah\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ne 2:10"µµNehemiah 2:10@@/referenceµµ")\it*. scofield-main/usfm/sco.usfm17.usfm000066400000000000000000000037271435660420000173540ustar00rootroot00000000000000\id EST \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Esther \p @@reference osisRef="es 1"µµRead first chapter of Esther@@/referenceµµ \p The significance of the Book of Esther is that it testifies to the secret watch care of Jehovah over dispersed Israel. The name of God does not once occur, but in no other book of the Bible is His providence more conspicuous. A mere remnant returned to Jerusalem. The mass of the nation preferred the easy and lucrative life under the Persian rule. But God did not forsake them. What He here does for Judah, He is surely doing for all the covenant people. The book is in seven parts: \li The Story of Vashti, 1:1-22. \li Esther made queen, 2:1-23. \li The conspiracy of Haman, 3:1-15. \li The courage of Esther brings deliverance, 4:1-7:10. \li The vengeance, 8:1-9:19. \li The feast of Purim, 9:20-32. \li Epilogue, 10:1-3. \p The events recorded in Esther cover a period of 12 years (Ussher). \v 10 \bd chamberlains\bd* \p Or, enunchs. \c 2 \p \v 3 \bd Hege\bd* \p Or, Hegai, @@reference osisRef="es 2:8"µµEsther 2:8@@/referenceµµ \v 6 \bd Jeconiah\bd* \p Or, Jehoiachin; @@reference osisRef="2ki 24:6"µµ2 Kings 24:6@@/referenceµµ. \v 16 \bd tenth month\bd* \p i.e. January. \c 3 \p \v 7 \bd first month\bd* i.e. April; @@reference osisRef="es 3:12"µµEsther 3:12@@/referenceµµ \p \bd twelfth month\bd* i.e. March; @@reference osisRef="es 3:13"µµEsther 3:13@@/referenceµµ \c 4 \p \v 3 \bd and many lay\bd* \p Heb. sackcloth and ashes were laid under many. @@reference osisRef="isa 58:5"µµIsaiah 58:5@@/referenceµµ; @@reference osisRef="da 9:3"µµDaniel 9:3@@/referenceµµ. \c 8 \p \v 9 \bd third month\bd* \p i.e. June. \v 12 \bd twelfth month\bd* \p i.e. March; also @@reference osisRef="est 8:15 est 8:17 est 8:19 est 8:21-22"µµEsther 8:15,17,19,21,22@@/referenceµµ. \c 9 \p \v 19 \bd month Adar\bd* \p i.e. March; @@reference osisRef="es 9:15 es 9:17"µµEsther 9:15,17@@/referenceµµ. \p \c 10 \p \v 1 \bd isles\bd* \p i.e. coasts. scofield-main/usfm/sco.usfm18.usfm000066400000000000000000000276671435660420000173660ustar00rootroot00000000000000\id JOB \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Job \p @@reference osisRef="job 1"µµRead first chapter of Job@@/referenceµµ \p Job is in form a dramatic poem. It is probably the oldest of the Bible books, and was certainly written before the giving of the law. It would have been impossible, in a discussion covering the whole field of sin, of the providential government of God, and man's relation to Him, to avoid all reference to the law if the law had then been known. Job was a veritable personage (@@reference osisRef="eze 14:20"µµEzekiel 14:20@@/referenceµµ; @@reference osisRef="jas 5:11"µµJames 5:11@@/referenceµµ), and the events are historical. The book sheds a remarkable light on the philosophic breadth and intellectual culture of the patriarchal age. The problem is, Why do the godly suffer? \p Job is in seven parts: \li Prologue, 1:1-2:8. \li Job and his wife, 2:9,10. \li Job and his three friends, 2:11-31:40. \li Job and Elihu, 32:1-37:24. \li Jehovah and Job, 38:1-41:34. \li Job's final answer, 42:1-6. \li Epilogue, 42:7-17. \p The events recorded in Job cover a period within 1 year. \v 1 \bd land of Uz\bd* \p A region at the south of Edom, and west of the Arabian desert, extending to Chaldea. \p \bd Uz\bd* See @@reference osisRef="jer 25:20"µµJeremiah 25:20@@/referenceµµ. \p \bd fear\bd* \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 6 \bd sons of God\bd* \p This scene is in heaven. Cf. @@reference osisRef="job 2:1-7"µµJob 2:1-7@@/referenceµµ. \v 8 \bd feareth\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 9 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \p \c 2 \p \v 1 \bd Satan\bd* \p See @@reference osisRef="job 2:2 job 2:3 job 2:6 job 2:7"µµJob 2:2,3,6,7@@/referenceµµ; @@reference osisRef="ps 109:6"µµPsalms 109:6@@/referenceµµ; @@reference osisRef="ge 3:1"µµGenesis 3:1@@/referenceµµ; @@reference osisRef="re 20:10"µµRevelation 20:10@@/referenceµµ. \v 3 \bd feareth\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 3 \p \v 9 \bd dawning\bd* \p Heb. "the eyelids of the morning." @@reference osisRef="job 41:18"µµJob 41:18@@/referenceµµ. \p \c 4 \p \v 1 \bd Eliphaz\bd* \p Eliphaz is a religious dogmatist whose dogmatism rests upon a mysterious and remarkable experience @@reference osisRef="job 4:12-16"µµJob 4:12-16@@/referenceµµ. Did a spirit ever pass before Job's face? Did Job's hair of his flesh ever stand up? Then let him be meek while one so superior as Eliphaz declares the causes of his misfortunes. Eliphaz says many true things (as do the others), and often rises into eloquence, but he remains hard and cruel, a dogmatist who must be heard because of one remarkable experience. \v 9 \bd breath\bd* \p i.e. by His anger, as @@reference osisRef="isa 30:33"µµIsaiah 30:33@@/referenceµµ; @@reference osisRef="ex 15:8"µµExodus 15:8@@/referenceµµ; @@reference osisRef="job 1:19"µµJob 1:19@@/referenceµµ; @@reference osisRef="job 15:30"µµJob 15:30@@/referenceµµ; @@reference osisRef="isa 11:4"µµIsaiah 11:4@@/referenceµµ; @@reference osisRef="2th 2:8"µµ2 Thessalonians 2:8@@/referenceµµ. \v 18 \bd trust\bd* \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \p \bd fear\bd* \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 5 \p \v 20 \bd redeem\bd* \it (See Scofield "@@reference osisRef="Scofield:Ex 14:30"µµExodus 14:30@@/referenceµµ")\it* , See Scofield "@@reference osisRef="Scofield:isa 59:20"µµIsaiah 59:20@@/referenceµµ". \c 6 \p \v 14 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 23 \bd redeem\bd* \p See note; @@reference osisRef="ex 14:30"µµExodus 14:30@@/referenceµµ; @@reference osisRef="isa 59:20"µµIsaiah 59:20@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ex 14:30"µµExodus 14:30@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:isa 59:20"µµIsaiah 59:20@@/referenceµµ" \c 7 \p \v 9 \bd grave\bd* \p Heb. "Sheol." @@reference osisRef="hab 2:5"µµHabakkuk 2:5@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. \p \c 8 \p \v 1 \bd Bildad\bd* \p Bildad is a religious dogmatist of the superficial kind, whose dogmatism rests upon tradition (e.g.) @@reference osisRef="job 8:8-10"µµJob 8:8-10@@/referenceµµ and upon proverbial wisdom and approved pious phrases. These abound in all his discourses. His platitudes are true enough, but then every one knows them. ; @@reference osisRef="job 9:1 job 9:2"µµJob 9:1,2@@/referenceµµ; @@reference osisRef="job 13:2"µµ 13:2@@/referenceµµ nor do they shed any light on such a problem as Job's. \v 14 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it* \c 9 \p \v 9 \bd Arcturus\bd* \p Heb. Ash, Cesil, and Cimah. \p \c 11 \p \v 1 \bd Zophar\bd* \p Zophar is a religious dogmatist who assumes to know all about God; what God will do in any given case, why He will do it, and all His thoughts about it. Of all forms of dogmatism this is most irreverent, and least open to reason. \c 14 \p \v 13 \bd grave\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. \c 15 \p \v 15 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it* \c 17 \p \v 16 \bd grave\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it* \p \c 18 \p \v 1 \bd grave\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it* \c 19 \p \v 25 \bd redeemer\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \c 21 \p \v 13 \bd grave\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it* \v 19 \bd iniquity\bd* \p i.e. the punishment of his iniquity. \c 22 \p \v 30 \bd island\bd* \p i.e. coast. \p \c 23 \p \v 1 \bd island\bd* \p i.e. coast. \c 24 \p \v 19 \bd grave\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it* \c 26 \p \v 6 \bd hell\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. Also, @@reference osisRef="ps 139:8 ps 139:11"µµPsalms 139:8,11@@/referenceµµ; @@reference osisRef="pr 15:11"µµProverbs 15:11@@/referenceµµ; @@reference osisRef="heb 4:13"µµHebrews 4:13@@/referenceµµ. \c 27 \p \v 2 \bd vexed\bd* \p Heb. made my soul bitter. \c 28 \p \v 28 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it* \p \c 29 \p \v 1 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it* \p \c 32 \p \v 1 \bd So these three\bd* \p Despite minor differences, Eliphaz, Bildad, and Zophar have one view of the problem of Job's afflictions. He is a hypocrite. Outwardly good, he is, they hold, really a bad man. Otherwise, according to their conception of God, Job's sufferings would be unjust. Job, though himself the sufferer, will not so accuse the justice of God, and his self-defence is complete. Before God he is guilty, helpless, and undone, and there is no daysman (@@reference osisRef="job 32:9"µµJob 32:9@@/referenceµµ). Later, his faith is rewarded by a revelation of a coming Redeemer, and of the resurrection (@@reference osisRef="job 32:19"µµJob 32:19@@/referenceµµ). But Eliphaz, Bildad, and Zophar are sinners also as before God, and yet they are not afflicted. Job refutes the theory of the three that he is a secret sinner as against the common moralities, but the real problem, Why are the righteous afflicted remains. It is solved in the last chapter. \v 2 \bd Elihu\bd* \p Elihu has a far juster and more spiritual conception of the problem than Eliphaz, Bildad, and Zophar because he has an infinitely higher conception of God. The God of Eliphaz and the others, great though they perceive Him to be in His works, becomes in their thought petty and exacting in His relations with mankind. It is the fatal misconception of all religious externalists and moralizers. Their God is always a small God. Elihu's account of God is noble and true, and it is noteworthy that at the last Jehovah does not class him with Eliphaz, Bildad, and Zophar (cf) @@reference osisRef="job 42:7"µµJob 42:7@@/referenceµµ but he is still a dogmatist, and his eloquent discourse is marred by self-assertiveness (e.g) ; @@reference osisRef="job 32:8 job 32:9"µµJob 32:8,9@@/referenceµµ; @@reference osisRef="job 33:3"µµ 33:3@@/referenceµµ. Jehovah's judgment of Elihu is that he darkened counsel by words @@reference osisRef="job 38:2"µµJob 38:2@@/referenceµµ the very charge that Elihu had brought against Job. ; @@reference osisRef="job 34:35"µµJob 34:35@@/referenceµµ; @@reference osisRef="job 35:16"µµ 35:16@@/referenceµµ. Furthermore, the discourse of Jehovah is wholly free from the accusations of Job with which even Elihu's lofty discourse abounds. \p \bd himself\bd* Heb. his soul. \p \c 38 \p \v 1 \bd The Lord answered Job\bd* \p The words of jehovah have the effect of bringing Job consciously into His presence. @@reference osisRef="job 42:5"µµJob 42:5@@/referenceµµ. Hitherto the discussions have been about God, but He has been conceived as absent. Now Job and the Lord are face to face. It is noteworthy that Job does not answer Elihu. Despite his harsh judgment he has spoken so truly about God that Job remains silent. @@reference osisRef="job 38:1"µµJob 38:1@@/referenceµµ might be paraphrased, "Then Jehovah answered for or on behalf of Job." \v 7 \bd sons of God\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \c 39 \p \v 6 \bd barren land\bd* \p Heb. "salt places." \c 40 \p \v 15 \bd behemoth\bd* \p Or, the elephant, as some think. \c 41 \p \v 26 \bd habergeon\bd* \p Or, breastplate. \v 30 \bd sharp stones\bd* \p Heb. sharp pieces of potsherd. \c 42 \p \v 6 \bd Wherefore I abhor myself\bd* \p The problem, of which the book of Job is the profound discussion, finds here its solution. Brought into the presence of God, Job is revealed to himself. In no sense a hypocrite, but godly and possessing a faith which all his afflictions could not shake, Job was yet self-righteous and lacking in humility. Chapter 29 fully discloses this. But in the presence of God he anticipates, as it were, the experience of Paul. @@reference osisRef="php 3:4-9"µµPhilippians 3:4-9@@/referenceµµ and the problem is solved. The godly are afflicted that they may be brought to self-knowledge and self-judgment. Such afflictions are not penal for their sins, but remedial and purifying. The book of Job affords a sublime illustration of the truth announced in ; @@reference osisRef="1co 11:31 1co 11:32"µµ1 Corinthians 11:31,32@@/referenceµµ; @@reference osisRef="heb 12:7-11"µµHebrews 12:7-11@@/referenceµµ. Best of all, such self-knowledge and self-judgment is the prelude to greater fruitfulness. ; @@reference osisRef="job 42:7-17"µµJob 42:7-17@@/referenceµµ; @@reference osisRef="joh 15:2"µµJohn 15:2@@/referenceµµ. Cf. ; @@reference osisRef="jos 5:13 jos 5:14"µµJoshua 5:13,14@@/referenceµµ; @@reference osisRef="eze 1:28"µµEzekiel 1:28@@/referenceµµ; @@reference osisRef="eze 2:1-3"µµEzekiel 2:1-3@@/referenceµµ; @@reference osisRef="da 10:5-11"µµDaniel 10:5-11@@/referenceµµ; @@reference osisRef="re 1:17-19"µµRevelation 1:17-19@@/referenceµµ. \p \bd repent\bd* \it (See Scofield "@@reference osisRef="Scofield:Zec 8:14"µµZechariah 8:14@@/referenceµµ")\it*. scofield-main/usfm/sco.usfm19.usfm000066400000000000000000001603501435660420000173520ustar00rootroot00000000000000\id PSA \toc1 \toc2 \toc3 \c 1 \p \v 1 \s Book Introduction - Psalms \p @@reference osisRef="ps 1"µµRead first chapter of Psalms@@/referenceµµ \p The simplest description of the five books of Psalms is that they were the inspired prayer- and-praise book of Israel. They are revelations of truth, not abstractly, but in the terms of human experience. The truth revealed is wrought into the emotions, desires, and sufferings of the people of God by the circumstances through which they pass. But those circumstances are such as to constitute an anticipation of analogous conditions through which Christ in His incarnation, and the Jewish remnant in the tribulation (@@reference osisRef="Is 10:21"µµIs 10:21,@@/referenceµµ refs), should pass; so then many Psalms are prophetic of the sufferings, the faith, and the victory of both. Psalms 22 and 50 are examples. The former--the holy of holies of the Bible-- reveals all that was in the mind of Christ when He uttered the desolate cry, "My God, My God, why hast Thou forsaken Me?" The latter is an anticipation of what will be in the heart of Israel when she shall turn to Jehovah again (@@reference osisRef="de 30:1 de 30:2"µµDeuteronomy 30:1,2@@/referenceµµ). Other Psalms are directly prophetic of "the sufferings of Christ, and the glories which should follow" (@@reference osisRef="lu 24:25-27 lu 24:44"µµLuke 24:25-27,44@@/referenceµµ). Psalm 2 is a notable instance, presenting Jehovah's Anointed as rejected and crucified (@@reference osisRef="ps 2:1-3"µµPsalms 2:1-3@@/referenceµµ; @@reference osisRef="ac 4:24-28"µµActs 4:24-28@@/referenceµµ) but afterward set as King in Zion. \p The great themes of the Psalms are, Christ, Jehovah, the Law, Creation, the future of Israel, and the exercises of the renewed heart in suffering, in joy, in perplexity. The promises of the Psalms are primarily Jewish, and suited to a people under the law, but are spiritually true in Christian experience also, in the sense that they disclose the mind of God, and the exercises of His heart toward those who are perplexed, afflicted, or cast down. \p The imprecatory Psalms are the cry of the oppressed in Israel for justice--a cry appropriate and right in the earthly people of God, and based upon a distinct promise in the Abrahamic Covenant (\it (See Scofield "@@reference osisRef="Scofield:Ge 15:18"µµGenesis 15:18@@/referenceµµ")\it* ), but a cry unsuited to the church, a heavenly people who have taken their place with a rejected and crucified Christ. (@@reference osisRef="lu 9:52-55"µµLuke 9:52-55@@/referenceµµ). \p The Psalms are in five books, each ending in a doxology: \li Psalms 1-41. \li Psalms 42-72. \li Psalms 73-89. \li Psalms 90-106. \li Psalms 107-150. \c 2 \p \v 6 \bd king\bd* \p The second Psalm gives the order of the establishment of the kingdom. It is in six parts: \li (1) The rage of the Gentiles, the vain imagination of "people" (Jews), and the antagonism of rulers against Jehovah's anointed @@reference osisRef="ps 2:1-3"µµPsalms 2:1-3@@/referenceµµ. The inspired interpretation of this is in @@reference osisRef="ac 4:25-28"µµActs 4:25-28@@/referenceµµ which asserts its fulfilment in the crucifixion of Christ. \li (2) The derision of Jehovah @@reference osisRef="ps 2:4"µµPsalms 2:4@@/referenceµµ that men should suppose it possible to set aside His covenant @@reference osisRef="2sa 7:8-17"µµ2 Samuel 7:8-17@@/referenceµµ and oath @@reference osisRef="ps 89:34-37"µµPsalms 89:34-37@@/referenceµµ. \li (3) The vexation @@reference osisRef="ps 2:5"µµPsalms 2:5@@/referenceµµ fulfilled, first in the destruction of Jerusalem, A.D. 70; and in the final dispersion of the Jews at that time; and to be fulfilled more completely in the tribulation @@reference osisRef="mt 24:29"µµMatthew 24:29@@/referenceµµ which immediately precedes the return of the King. @@reference osisRef="mt 24:30"µµMatthew 24:30@@/referenceµµ. \li (4) The establishment of the rejected King upon Zion @@reference osisRef="ps 2:6"µµPsalms 2:6@@/referenceµµ. \li (5) The subjection of the earth to the King's rule @@reference osisRef="ps 2:7-9"µµPsalms 2:7-9@@/referenceµµ and \li (6) the present appeal to the world powers. @@reference osisRef="ps 2:10-12"µµPsalms 2:10-12@@/referenceµµ. See Psalm 8., next in order of the Messianic Psalms. (Note. Psalms 2. 8. 16. 22. 23. 24. 40. 41. 45. 68. 69. 72. 89. 102. 110. and 118. are considered as Messianic. It is not questioned that many other Psalms also refer to Christ. \p \v 11 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it* \v 12 \bd trust\bd* \p Trust is the characteristic O.T. word for the N.T. "faith," "believe." It occurs 152 times in the O.T., and is the rendering of Heb. words signifying to take refuge (e.g. @@reference osisRef="ru 2:12"µµRuth 2:12@@/referenceµµ "to lean on" (e.g.) @@reference osisRef="ps 56:3"µµPsalms 56:3@@/referenceµµ "to roll on" (e.g.) @@reference osisRef="ps 22:8"µµPsalms 22:8@@/referenceµµ "to stay upon" (e.g.) @@reference osisRef="job 35:14"µµJob 35:14@@/referenceµµ. \p \c 3 \p \v 1 \bd trust\bd* \p Trust is the characteristic O.T. word for the N.T. "faith," "believe." It occurs 152 times in the O.T., and is the rendering of Heb. words signifying to take refuge (e.g. @@reference osisRef="ru 2:12"µµRuth 2:12@@/referenceµµ "to lean on" (e.g.) @@reference osisRef="ps 56:3"µµPsalms 56:3@@/referenceµµ "to roll on" (e.g.) @@reference osisRef="ps 22:8"µµPsalms 22:8@@/referenceµµ "to stay upon" (e.g.) @@reference osisRef="job 35:14"µµJob 35:14@@/referenceµµ. \p \c 4 \p \v 1 \bd Neginoth\bd* \p Neginoth: stringed instruments mentioned in connection with Psalms 3.; 5. 43.; 54.; 60.; 66.; 75., where it seems clear that the musical directions now appearing as titles of Psalms 4.; 6.; 54.; 55.; 61.; 67.; and 76., were anciently appended to the preceding Psalms. \v 5 \bd trust\bd* \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \p \c 5 \p \v 1 \bd Nehiloth\bd* \p Nehiloth is not a musical instrument, but means "inheritance," and indicates the character of the Psalm. The righteous are the Lord's inheritance. \v 7 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it* \v 11 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it* \p \c 6 \p \v 1 \bd Neginoth\bd* Stringed instruments. \p \bd Sheminth\bd* The word means "the eighth" -- in music an octave. \p \c 8 \p \v 1 1 Gittith= "winepress," and so, of the harvest, in the sense of judgment @@reference osisRef="isa 63:3"µµIsaiah 63:3@@/referenceµµ; @@reference osisRef="re 19:15"µµRevelation 19:15@@/referenceµµ; @@reference osisRef="ps 7:1"µµPsalms 7:1,@@/referenceµµ to which the title of Psalm 8. properly belongs, is a Psalm of judgment. \v 5 \bd For thou hast made him a little lower than the angels\bd* \p In Psa 2. Christ was presented as Jehovah's Son and King, rejected and crucified but yet to reign in Zion. In Psa 8., while His deity is fully recognized (@@reference osisRef="ps 8:1"µµPsalms 8:1@@/referenceµµ), Psa. 110 with @@reference osisRef="mt 22:41-46"µµMatthew 22:41-46@@/referenceµµ He is seen as Son of man @@reference osisRef="ps 8:4-6"µµPsalms 8:4-6@@/referenceµµ who, "made for a little while lower than the angels, " is to have dominion over the redeemed creation @@reference osisRef="heb 2:6-11"µµHebrews 2:6-11@@/referenceµµ. The authority here is racial and Adamic, rather than purely divine as in Psa 2., or Davidic as in Psa 89. That which the first man lost, the second man and "last Adam" more than regained. @@reference osisRef="heb 2:6-11"µµHebrews 2:6-11@@/referenceµµ in connection with Psa. 8., and @@reference osisRef="ro 8:17-21"µµRomans 8:17-21@@/referenceµµ show that the "many sons" whom He is bringing to glory, are joint heirs with Him in both the royal right of Psa. 2. and the human right of Heb. 2. See Psa. 16., next in order of the Messianic Psalms. \p \bd angel\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \p \c 9 \p \v 1 \bd Muth-labben\bd* \p "death of the son," is not a musical instrument but the title of the Psalm. Possibly connected with @@reference osisRef="2sa 12:20"µµ2 Samuel 12:20@@/referenceµµ. \v 10 \bd trust\bd* \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \p \c 11 \p \v 1 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it* \p \c 12 \p \v 1 \bd Sheminith\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 6:1"µµPsalms 6:1@@/referenceµµ")\it* \c 15 \p \v 4 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it* \p \c 16 \p \v 1 \bd Michtam\bd* \p Michtam, "a prayer," or "meditation." See Psa 56.; 57.; 59.; 60. \p \bd trust\bd* \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it* \v 9 \bd thy flesh\bd* \p The 16th Psalm is a prediction of the resurrection of the King. As a prophet David understood that, not at His first advent, but at some time subsequent to His death and resurrection Messiah would assume the Davidic throne. See @@reference osisRef="ac 2:25-31"µµActs 2:25-31@@/referenceµµ; @@reference osisRef="lu 1:32 lu 1:33"µµLuke 1:32,33@@/referenceµµ; @@reference osisRef="ac 15:13-17"µµActs 15:13-17@@/referenceµµ. See "Davidic Covenant," \it (See Scofield "@@reference osisRef="Scofield:2Sa 7:14"µµ2 Samuel 7:14@@/referenceµµ")\it* ; "Kingdom (O.T.)," See Scofield "@@reference osisRef="Scofield:zec 12:8"µµZechariah 12:8@@/referenceµµ". \p See Psa 22., next in order of the Messianic Psalms. \v 10 \bd hell\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. \c 17 \p \v 7 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \c 18 \p \v 5 \bd hell\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it* \c 19 \p \v 9 \bd fear of the Lord\bd* \p The "fear of the Lord," a phrase of the O.T. piety, meaning reverential trust, with hatred of evil. \v 14 \bd redeemer\bd* Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \p \c 20 \p \v 1 \bd defend\bd* \p Heb. "set thee on an high place." \v 2 \bd sanctuary\bd* \p Heb. qodesh (tr. "holy,") @@reference osisRef="ps 20:6"µµPsalms 20:6@@/referenceµµ \v 6 \bd from his\bd* \p Heb. "from the heaven of his holiness." \c 21 \p \v 7 \bd trusteth\bd* \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \p \c 22 \p \v 1 \bd Aijeleth Shahar\bd* \p Or, Ay-ys-leth Shachar, "hind of the morning," a title, not a musical instrument. \p \bd My God, My God\bd* \p Psalms 22., 23., and 24. form a trilogy. In Psalm 22, the good Shepherd gives His life for the sheep @@reference osisRef="joh 10:11"µµJohn 10:11,@@/referenceµµ in Psalm 23 the great Shepherd, "brought again from the dead through the blood of the everlasting covenant." @@reference osisRef="heb 13:20"µµHebrews 13:20@@/referenceµµ tenderly cares for the sheep; in Psalm 24, the chief Shepherd appears as King of glory to own and reward the sheep @@reference osisRef="1pe 5:4"µµ1 Peter 5:4@@/referenceµµ. \v 7 \bd All they that see me\bd* \p Psalm 22. is a graphic picture of death by crucifixion. The bones (of the hands, arms, shoulders, and pelvis) out of joint (@@reference osisRef="ps 22:14"µµPsalms 22:14@@/referenceµµ) the profuse perspiration caused by intense suffering (v. 14); the action of the heart affected (v.14); strength exhausted, and extreme thirst (@@reference osisRef="ps 22:15"µµPsalms 22:15@@/referenceµµ); the hands and feet pierced (@@reference osisRef="ps 22:16"µµPsalms 22:16@@/referenceµµ) partial nudity with hurt to modesty (@@reference osisRef="ps 22:17"µµPsalms 22:17@@/referenceµµ), are all incidental to that mode of death. The accompanying circumstances are precisely those fulfilled in the crucifixion of Christ. @@reference osisRef="ps 22:14-17"µµPsalms 22:14-17@@/referenceµµ. The desolate cry of ; @@reference osisRef="ps 22:1"µµPsalms 22:1@@/referenceµµ; @@reference osisRef="mt 27:46"µµMatthew 27:46,@@/referenceµµ the periods of light and darkness of ; @@reference osisRef="ps 22:2"µµPsalms 22:2@@/referenceµµ; @@reference osisRef="mt 27:45"µµMatthew 27:45@@/referenceµµ the contumely of ; @@reference osisRef="ps 22:6-8 ps 22:12-13 ps 22:18"µµPsalms 22:6-8,12,13,18@@/referenceµµ; @@reference osisRef="mt 27:29-43"µµMatthew 27:29-43@@/referenceµµ the casting lots of verse @@reference osisRef="ps 22:18"µµPsalms 22:18@@/referenceµµ (@@reference osisRef="mt 27:35"µµMatthew 27:35@@/referenceµµ), all were literally fulfilled. When it is remembered that crucifixion was a Roman, not Jewish form of execution, the proof of inspiration is irresistible. \v 22 \bd I will declare\bd* \p At verse 22 the Psalm breaks from crucifixion to resurrection; fulfilled in the "Go to my brethren," etc., of @@reference osisRef="joh 20:17"µµJohn 20:17@@/referenceµµ. The risen Christ declares to His brethren the name, "Father." \v 23 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 25 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 28 \bd For the kingdom is\bd* \p CF.v. 30. The kingdom is Jehovah's. In verse 30 Adonai is in view as ruling on behalf of Jehovah. See Psa 110., with @@reference osisRef="mt 22:42-45"µµMatthew 22:42-45@@/referenceµµ. The great end and object of the rule of Adonai (Lord) is the restoration of the kingdom to Jehovah (Lord). \p See @@reference osisRef="1co 15:23 1co 15:24"µµ1 Corinthians 15:23,24@@/referenceµµ. See "Names of Deity," \p @@reference osisRef="1co 15:23 1co 15:24"µµ1 Corinthians 15:23,24@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ge 2:4"µµGenesis 2:4@@/referenceµµ")\it* , See Scofield "@@reference osisRef="Scofield:ge 15:2"µµGenesis 15:2@@/referenceµµ". \c 24 \p \v 3 \bd Who shall\bd* \p The order is: \li (1) the declaration of title, "the earth is the Lord's" @@reference osisRef="ps 24:1 ps 24:2"µµPsalms 24:1,2@@/referenceµµ. \li (2) Who shall rule the earth? (@@reference osisRef="ps 24:3-6"µµPsalms 24:3-6@@/referenceµµ). It is a question of worthiness, and no one is worthy but the Lamb. Cf. ; @@reference osisRef="da 7:13 da 7:14"µµDaniel 7:13,14@@/referenceµµ; @@reference osisRef="re 5:3-10"µµRevelation 5:3-10@@/referenceµµ; @@reference osisRef="mt 25:31"µµMatthew 25:31@@/referenceµµ. \li (3) The King of glory takes the throne of earth @@reference osisRef="ps 24:7-10"µµPsalms 24:7-10@@/referenceµµ. \p See Psa 40., next in order of the Messianic Psalms. \c 25 \p \v 2 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \v 12 \bd feareth\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 20 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \v 22 \bd redeem\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:ex 14:30"µµExodus 14:30@@/referenceµµ" \p \c 26 \p \v 1 \bd trusted\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \v 11 \bd redeem\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:ex 14:30"µµExodus 14:30@@/referenceµµ" \c 27 \p \v 8 \bd when thou\bd* \p Or, My heart said unto thee, Let my face seek thy face. \c 30 \p \v 3 \bd grave\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. \v 12 \bd my glory\bd* \p i.e. my tongue, or my soul. @@reference osisRef="ge 49:6"µµGenesis 49:6@@/referenceµµ; @@reference osisRef="ps 16:9"µµPsalms 16:9@@/referenceµµ; @@reference osisRef="ps 57:8"µµ 57:8@@/referenceµµ \p \c 31 \p \v 1 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \v 5 \bd redeemed\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:ex 14:30"µµExodus 14:30@@/referenceµµ" \v 17 \bd grave\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it* \v 19 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it* \c 33 \p \v 8 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it* \v 18 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it* \v 21 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it* \c 34 \p \v 7 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 9 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it* \v 11 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 20 \bd He keepeth\bd* \p See @@reference osisRef="ex 12:46"µµExodus 12:46@@/referenceµµ; @@reference osisRef="joh 19:36"µµJohn 19:36@@/referenceµµ \v 22 \bd redeemeth\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:ex 14:30"µµExodus 14:30@@/referenceµµ". \p \c 35 \p \v 1 \bd redeemeth\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:ex 14:30"µµExodus 14:30@@/referenceµµ". \v 5 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 17 \bd my darling\bd* \p Heb. "my only one." @@reference osisRef="ps 22:20"µµPsalms 22:20@@/referenceµµ. \c 36 \p \v 7 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \c 37 \p \v 37 \bd perfect man\bd* \p \it (See Scofield "@@reference osisRef="Scofield:1Ki 8:61"µµ1 Kings 8:61@@/referenceµµ")\it*. \v 40 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \p \c 38 \p \v 1 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \p \c 39 \p \v 1 1 Jeduthun \p Jeduthun, a Levite, chief singer and instructor. See @@reference osisRef="1ch 9:16"µµ1 Chronicles 9:16@@/referenceµµ; @@reference osisRef="1ch 16:38 1ch 16:41 1ch 16:42"µµ 16:38,41,42@@/referenceµµ; @@reference osisRef="1ch 25:1 1ch 25:3 1ch 25:6"µµ 25:1,3,6@@/referenceµµ; @@reference osisRef="2ch 5:12"µµ2 Chronicles 5:12@@/referenceµµ; @@reference osisRef="2ch 35:15"µµ 35:15@@/referenceµµ; @@reference osisRef="ne 11:17"µµNehemiah 11:17@@/referenceµµ. He is mentioned in Psalms 39,62, 77. Jeduthun was first called Ethan. \p \c 40 \p \v 1 \bd I waited\bd* \p The 40th Psalm speaks of Messiah, Jehovah's Servant, obedient unto death. The Psalm begins with the joy of Christ in resurrection (@@reference osisRef="ps 40:1 ps 40:2"µµPsalms 40:1,2@@/referenceµµ). He has been in the horrible pit of the grave, but has been brought up. Verses 3-5 are His resurrection testimony, His "new song." Verses 6 and 7 are retrospective. When sacrifice and offering had become abominable because of the wickedness of the people @@reference osisRef="isa 1:10-15"µµIsaiah 1:10-15@@/referenceµµ then the obedient Servant came to make the pure offering ; @@reference osisRef="ps 40:7-17"µµPsalms 40:7-17@@/referenceµµ; @@reference osisRef="heb 10:5-17"µµHebrews 10:5-17@@/referenceµµ. See Psalm 41., next in order of the Messianic Psalms. \v 3 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 4 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \c 41 \p \v 9 \bd Yea, mine own familiar friend\bd* \p Psalm 41. is the Psalm of the betrayal of the Son of man, as Jesus Himself taught. @@reference osisRef="joh 13:18 joh 13:19"µµJohn 13:18,19@@/referenceµµ. See Psalm 45., next in order of the Messianic Psalms. \p \bd trusted\bd* \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \p \c 42 \p \v 1 \bd Maschil\bd* \p Maschil, "instruction." \c 44 \p \v 6 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \v 26 \bd redeem\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:ex 14:30"µµExodus 14:30@@/referenceµµ" \p \c 45 \p \v 1 \bd Shoshannim\bd* \p Shoshannim, "lilies," and so, the spring; the Shoshannim Psalms were probably connected with the Passover season, and hence reminders of redemption out of bondage, and of the origins of Israel. \p \bd king\bd* \p This great psalm of the King, with Psalms 46.-47., obviously looks forward to the advent in glory. The reference in @@reference osisRef="heb 1:8 heb 1:9"µµHebrews 1:8,9@@/referenceµµ is not so much to the anointing as an event @@reference osisRef="mt 3:16 mt 3:17"µµMatthew 3:16,17@@/referenceµµ as to the permanent state of the King. Cf. @@reference osisRef="isa 11:1 isa 11:2"µµIsaiah 11:1,2@@/referenceµµ. \p The divisions are: \li (1) The supreme beauty of the King (@@reference osisRef="ps 45:1 ps 45:2"µµPsalms 45:1,2@@/referenceµµ); \li (2) the coming of the King in glory @@reference osisRef="ps 45:3-5"µµPsalms 45:3-5@@/referenceµµ; @@reference osisRef="re 19:11-21"µµRevelation 19:11-21@@/referenceµµ. \li (3) the deity of the King and character of His reign @@reference osisRef="ps 45:6 ps 45:7"µµPsalms 45:6,7@@/referenceµµ; @@reference osisRef="heb 1:8 heb 1:9"µµHebrews 1:8,9@@/referenceµµ; @@reference osisRef="isa 11:1-5"µµIsaiah 11:1-5@@/referenceµµ. \li (4) as associated with Him in earthly rule, the queen is presented, @@reference osisRef="ps 45:9-13"µµPsalms 45:9-13@@/referenceµµ and in that relation the King is not called Elohim \it (See Scofield "@@reference osisRef="Scofield:Ge 1:1"µµGenesis 1:1@@/referenceµµ")\it* as in verse 6, but Adonai, the husband name of Deity See Scofield "@@reference osisRef="Scofield:ge 15:2"µµGenesis 15:2@@/referenceµµ". \li (5) the virgin companions of the queen, who would seem to be the Jewish remnant. \it (See Scofield "@@reference osisRef="Scofield:Ro 11:5"µµRomans 11:5@@/referenceµµ")\it*. @@reference osisRef="re 14:1-4"µµRevelation 14:1-4@@/referenceµµ are next seen @@reference osisRef="ps 45:14 ps 45:15"µµPsalms 45:14,15,@@/referenceµµ and \li (6) the Psalm closes with a reference to the earthly fame of the King. \p See Psalm 68., next in order of the Messianic Psalms. \p \c 46 \p \v 1 \bd Alamoth\bd* \p Alamoth, "soprano," from almah, a virgin. Some have thought the alamoth, "virgins," were a temple choir, singing antiphonally to the sheminith, or male choir. \it (See Scofield "@@reference osisRef="Scofield:Ps 6:1"µµPsalms 6:1@@/referenceµµ")\it*. But contr, see @@reference osisRef="1ch 15:20"µµ1 Chronicles 15:20@@/referenceµµ. \c 49 \p \v 6 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \v 7 \bd redeem\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:ex 14:30"µµExodus 14:30@@/referenceµµ" \v 8 \bd redemption\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:ex 14:30"µµExodus 14:30@@/referenceµµ". \v 14 \bd grave\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. \v 15 \bd redeem\bd* \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:ex 14:30"µµExodus 14:30@@/referenceµµ" \p \bd grave\bd* Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. \p \c 51 \p \v 1 \bd Have\bd* \p This Psalm must ever be, in its successive steps, the mould of the experience of a sinning saint who comes back to full communion and service. The steps are: \li (1) sin thoroughly judged before God (vs. 1-6); \li (2) forgiveness and cleansing through the blood (v. 7.f.c.) \li (3) cleansing (v. 7,1,c, to 10.) Cf @@reference osisRef="joh 13:4-10"µµJohn 13:4-10@@/referenceµµ; @@reference osisRef="eph 5:26"µµEphesians 5:26@@/referenceµµ; @@reference osisRef="1jo 1:9"µµ1 John 1:9@@/referenceµµ. \li (4) Spirit-filled for joy and power (vs. 11,12); \li (5) service (v. 13); \li (6) worship (vs 14-17); \li (7) the restored saint in fellowship with God, not about self, but about the blessing of Zion. Personally, it was David's pathway to restored communion after his sin with Bathsheba. Dispensationally, it will be the pathway of returning Israel. @@reference osisRef="de 30:1-10"µµDeuteronomy 30:1-10@@/referenceµµ. \p \v 7 \bd Hyssop\bd* \p Hyssop was the little shrub @@reference osisRef="1ki 4:33"µµ1 Kings 4:33@@/referenceµµ with which the blood and water of purification were applied. ; @@reference osisRef="le 14:1-7"µµLeviticus 14:1-7@@/referenceµµ; @@reference osisRef="nu 19:1-19"µµNumbers 19:1-19@@/referenceµµ. Cleansing in Scripture is twofold: \li (1) Of a sinner from the guilt of sin; the blood ("hyssop") aspect; \li (2) of a saint from the defilement of sin--the water ("wash me") aspect; \li (3) Under grace the sinner is purged by blood when he believes @@reference osisRef="mt 26:28"µµMatthew 26:28@@/referenceµµ; @@reference osisRef="heb 1:3"µµHebrews 1:3@@/referenceµµ; @@reference osisRef="heb 9:12"µµ 9:12@@/referenceµµ; @@reference osisRef="heb 10:14"µµ 10:14@@/referenceµµ. Both aspects of cleansing, by blood and by water, are brought out in ; @@reference osisRef="joh 13:10"µµJohn 13:10@@/referenceµµ; @@reference osisRef="eph 5:25 eph 5:26"µµEphesians 5:25,26@@/referenceµµ. \p "He that is bathed needeth not save to wash his feet"; "Christ loved the church and gave Himself for it redemption by "blood, "hyssop," the "bath"] that He might sanctify and cleanse "it with the washing by the word": answering to the "wash me" of verse 7. \p \v 11 \bd Take not\bd* \p No believer of this dispensation, aware of the promise of His abiding @@reference osisRef="joh 14:16"µµJohn 14:16@@/referenceµµ should pray, "Take not Thy Holy Spirit from me." @@reference osisRef="eph 4:30"µµEphesians 4:30@@/referenceµµ but while Christian position is not found here, Christian experience in essence is. \c 52 \p \v 7 \bd trusted\bd* \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \p \c 53 \p \v 1 \bd Mahalath\bd* Mahalath, apparently a temple choir. \p \bd Maschil\bd* Maschil, "instruction." \p \c 54 \p \v 1 \bd Neginoth\bd* Neginoth, stringed instrucments. \p \bd Maschil\bd* Maschil, "instruction." \c 55 \p \v 15 \bd hell\bd* \p Or, the grave. \c 56 \p \v 1 \bd Jonath-elem-rechokim\bd* Meaning, "the cry of the dove of distant terebinth trees." \p \bd Michtam\bd* Michtam, a prayer. \v 3 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \c 57 \p \v 1 \bd trusteth\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \p \c 60 \p \v 1 \bd Michtam\bd* \p Michtam, a prayer. \v 4 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 5 \bd Vs.5-12\bd* \p Verses 5-12 are identical with @@reference osisRef="ps 108:6-13"µµPsalms 108:6-13@@/referenceµµ. \c 61 \p \v 4 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \p \c 62 \p \v 1 \bd Jeduthun\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 39:1"µµPsalms 39:1@@/referenceµµ")\it*. \v 8 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \c 66 \p \v 16 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \p \c 67 \p \v 1 \bd Neginoth\bd* \p Neginoth, stringed instruments. \v 7 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \p \c 68 \p \v 1 \bd Let God arise\bd* \p The entire Psalm is pervaded by the joy of Israel in the kingdom, but a stricter order of events begins with verse 18. This is quoted @@reference osisRef="eph 4:7-16"µµEphesians 4:7-16@@/referenceµµ of Christ's ascension ministry. Verses 21-23 refer to the regathering of Israel, and the destruction of the Beast and his armies. \li (See "Beast," \it (See Scofield "@@reference osisRef="Scofield:Da 7:8"µµDaniel 7:8@@/referenceµµ")\it* ) \li (See "Beast," \it (See Scofield "@@reference osisRef="Scofield:Re 19:20"µµRevelation 19:20@@/referenceµµ")\it* ). \li (See "Armageddon" \it (See Scofield "@@reference osisRef="Scofield:Re 16:16"µµRevelation 16:16@@/referenceµµ")\it* , @@reference osisRef="re 19:17-19"µµRevelation 19:17-19@@/referenceµµ. \p Verses 24-35 are descriptive of full and universal kingdom blessing. \li (See "Kingdom" (O.T.), \it (See Scofield "@@reference osisRef="Scofield:Ge 1:26"µµGenesis 1:26@@/referenceµµ")\it* \p \it (See Scofield "@@reference osisRef="Scofield:Zec 12:8"µµZechariah 12:8@@/referenceµµ")\it*. \p See Psalm 69., next in order of the Messianic Psalms. \v 17 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \p \c 69 \p \v 1 \bd Shoshannim\bd* \it (See Scofield "@@reference osisRef="Scofield:Ps 45:1"µµPsalms 45:1@@/referenceµµ")\it*. \p \bd Save me, O God\bd* \p The N.T. quotations from, and references to, this Psalm indicate in what way it adumbrates Christ. It is the psalm of His humiliation and rejection @@reference osisRef="ps 69:4 ps 69:7-8 ps 69:10-12"µµPsalms 69:4,7,8,10-12@@/referenceµµ. @@reference osisRef="ps 69:14-20"µµPsalms 69:14-20@@/referenceµµ may well describe the exercises of His holy soul in Gethsemane @@reference osisRef="mt 26:36-45"µµMatthew 26:36-45@@/referenceµµ while @@reference osisRef="ps 69:21"µµPsalms 69:21@@/referenceµµ is a direct reference to the cross ; @@reference osisRef="mt 27:34 mt 27:48"µµMatthew 27:34,48@@/referenceµµ; @@reference osisRef="joh 19:28"µµJohn 19:28@@/referenceµµ. The imprecatory verses @@reference osisRef="ps 69:22-28"µµPsalms 69:22-28@@/referenceµµ are connected @@reference osisRef="ro 11:9 ro 11:10"µµRomans 11:9,10@@/referenceµµ with the present judicial blindness of Israel, @@reference osisRef="ps 69:25"µµPsalms 69:25@@/referenceµµ having special reference to Judas. @@reference osisRef="ac 1:20"µµActs 1:20@@/referenceµµ who is thus made typical of his generation, which shared his guilt. \p See Psalm 72, next in order of the Messianic Psalms. \v 18 \bd redeem\bd* \p Heb. goel, Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \p \c 71 \p \v 1 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \v 5 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \v 23 \bd redeemed\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:ex 14:30"µµExodus 14:30@@/referenceµµ". \p \c 72 \p \v 1 \bd Give the king\bd* \p The Psalm as a whole forms a complete vision of Messiah's kingdom so far as the O.T. revelation extended. All David's prayers will find their fruition in the kingdom (@@reference osisRef="ps 72:20"µµPsalms 72:20@@/referenceµµ); @@reference osisRef="2sa 23:1-4"µµ2 Samuel 23:1-4@@/referenceµµ. \p Verse 1 refers to the investiture of the King's Son with the kingdom, of which investiture the formal description is given in @@reference osisRef="da 7:13 da 7:14"µµDaniel 7:13,14@@/referenceµµ; @@reference osisRef="re 5:5-10"µµRevelation 5:5-10@@/referenceµµ; @@reference osisRef="ps 72:2-7 ps 72:12-14"µµPsalms 72:2-7,12-14@@/referenceµµ give the character of the kingdom. (Cf) @@reference osisRef="isa 11:3-9"µµIsaiah 11:3-9@@/referenceµµ. \p The emphatic word is righteousness. The sermon on the Mount describes the kingdom of righteousness. Verses 8-11 speak of the universality of the kingdom. Verse 16 hints at the means by which universal blessing is to be brought in. Converted Israel will be the "handful of corn" @@reference osisRef="am 9:9"µµAmos 9:9@@/referenceµµ as the King Himself in death and resurrection was the single grain, the "corn of wheat" @@reference osisRef="joh 12:24"µµJohn 12:24@@/referenceµµ "To the Jew first" is the order alike of Church and kingdom. ; @@reference osisRef="ro 1:16"µµRomans 1:16@@/referenceµµ; @@reference osisRef="ac 13:46"µµActs 13:46@@/referenceµµ; @@reference osisRef="ac 15:16 ac 15:17"µµ 15:16,17@@/referenceµµ. It is through restored Israel that the kingdom is to be extended over the earth. @@reference osisRef="zec 8:13 zec 8:20-23"µµZechariah 8:13,20-23@@/referenceµµ. \p See Psalm 89., next in order of the Messianic Psalms. \v 5 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 14 \bd redeem\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \v 20 \bd ended\bd* \p Lit. to be ended, i.e. in complete answer. @@reference osisRef="2sa 23:1-4"µµ2 Samuel 23:1-4@@/referenceµµ. \p \c 73 \p \v 1 \bd ended\bd* \p Lit. to be ended, i.e. in complete answer. @@reference osisRef="2sa 23:1-4"µµ2 Samuel 23:1-4@@/referenceµµ. \v 28 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \p \c 74 \p \v 1 \bd Maschil\bd* \p Maschil, instruction. \v 2 \bd redeemed\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \p \c 76 \p \v 1 \bd Neginoth\bd* \p Neginoth, stringed instruments. \p \c 77 \p \v 1 \bd Jeduthun\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 39:1"µµPsalms 39:1@@/referenceµµ")\it*. \v 15 \bd redeemed\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \p \c 78 \p \v 1 \bd Maschil\bd* \p Maschil, instruction. \v 22 \bd trusted\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it* \v 25 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \p \c 80 \p \v 1 \bd Shoshannim\bd* \p See title note; \it (See Scofield "@@reference osisRef="Scofield:Ps 45:1"µµPsalms 45:1@@/referenceµµ")\it*. \p \c 81 \p \v 1 \bd Gittith\bd* \p See title note; \it (See Scofield "@@reference osisRef="Scofield:Ps 8:1"µµPsalms 8:1@@/referenceµµ")\it*. \v 12 \bd So I gave\bd* \p See, @@reference osisRef="ac 7:42"µµActs 7:42@@/referenceµµ; @@reference osisRef="ac 14:16"µµ 14:16@@/referenceµµ; @@reference osisRef="ro 1:24 ro 1:26"µµRomans 1:24,26@@/referenceµµ. \p \c 84 \p \v 1 \bd Gittith\bd* \p See title note; \it (See Scofield "@@reference osisRef="Scofield:Ps 8:1"µµPsalms 8:1@@/referenceµµ")\it*. \v 6 \bd Baca\bd* \p Or, weeping. Not a literal valley, but any place of tears. Cf. @@reference osisRef="ps 23:4"µµPsalms 23:4@@/referenceµµ. \c 85 \p \v 1 \v 9 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 86 \p \v 1 \v 2 \bd trusteth\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \v 11 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 13 \bd hell\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. \p \c 88 \p \v 1 \bd Mahalath\bd* \p Or, M'holoth, meaning dancing with glad noises. \v 3 \bd grave\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. \v 10 \bd dead\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ec 9:10"µµEcclesiastes 9:10@@/referenceµµ")\it*. \p \c 89 \p \v 1 \bd Maschil\bd* \p Maschil, instruction. \v 27 \bd higher than the kings of the earth\bd* \p The eighty-ninth Psalm is at once the confirmation and exposition of the Davidic Covenant @@reference osisRef="2sa 7:9-14"µµ2 Samuel 7:9-14@@/referenceµµ. That the covenant itself looks far beyond David and Solomon is sure from @@reference osisRef="ps 89:27"µµPsalms 89:27@@/referenceµµ. "Higher than the kings of the earth" can only refer to Immanuel. ; @@reference osisRef="isa 7:13-15"µµIsaiah 7:13-15@@/referenceµµ; @@reference osisRef="isa 9:6 isa 9:7"µµ 9:6,7@@/referenceµµ; @@reference osisRef="mic 5:2"µµMicah 5:2@@/referenceµµ. \p The Psalm is in four parts: \li (1) The covenant, though springing from the lovingkindness of Jehovah, yet rests upon His oath (vs. 1-4). \li (2) Jehovah is glorified for His power and goodness in connection with the covenant (vs 5-18). \li (3) The response of Jehovah (vs. 19-37). This is in two parts: \li (a), it confirms the covenant (@@reference osisRef="ps 89:19-29"µµPsalms 89:19-29@@/referenceµµ), but (b), warns that disobedience in the royal posterity of David will be punished with chastening (@@reference osisRef="ps 89:30-32"µµPsalms 89:30-32@@/referenceµµ). Historically this chastening began in the division of the Davidic kingdom ; @@reference osisRef="1ki 11:26-36"µµ1 Kings 11:26-36@@/referenceµµ; @@reference osisRef="1ki 12:16-20"µµ 12:16-20@@/referenceµµ and culminated in the captivities and that subordination of Israel to the Gentiles which still continues. See "Gentiles, times of" ; @@reference osisRef="lu 21:24"µµLuke 21:24@@/referenceµµ; @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ. \li (4) The plea of the Remnant @@reference osisRef="isa 1:9"µµIsaiah 1:9@@/referenceµµ; @@reference osisRef="ro 11:5"µµRomans 11:5@@/referenceµµ who urge the severity and long continuance of the chastening (@@reference osisRef="ps 89:38-52"µµPsalms 89:38-52@@/referenceµµ). \p See Psalm 102., next in order of the Messianic Psalms. \v 48 \bd grave\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. \c 90 \p \v 1 \v 13 \bd repent\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Zec 8:14"µµZechariah 8:14@@/referenceµµ")\it*. \c 91 \p \v 1 \v 2 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \v 4 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \v 11 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \c 95 \p \v 1 \v 9 \bd tempted\bd* \p Temptation. @@reference osisRef="ps 106:14"µµPsalms 106:14@@/referenceµµ; @@reference osisRef="ge 3:1"µµGenesis 3:1@@/referenceµµ; @@reference osisRef="jas 1:2"µµJames 1:2@@/referenceµµ. \c 96 \p \v 1 \v 4 \bd feared\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \p \c 102 \p \v 1 \bd Hear my prayer, O Lord\bd* \p The references of @@reference osisRef="ps 102:25-27"µµPsalms 102:25-27@@/referenceµµ to Christ @@reference osisRef="heb 1:10-12"µµHebrews 1:10-12@@/referenceµµ assures us that in the preceding verses of Psalm 102 we have, prophetically, the exercises of His holy soul in the days of His humiliation and rejection. \p See Psalm 110., next in order of the Messianic Psalms. \v 15 \bd heathen\bd* i.e. nations. \p \bd fear\bd* \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 103 \p \v 1 \v 4 \bd redeemeth\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \v 11 \bd fear\bd* \p Also @@reference osisRef="ps 103:13"µµPsalms 103:13,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 12 \bd Removed our transgression from us\bd* \p Three Hebrew words are trans. forgive, forgiven: kaphar, to cover; nasa, to lift away; salach, to send away (cf). @@reference osisRef="le 16:21 le 16:22"µµLeviticus 16:21,22@@/referenceµµ the fundamental O.T. idea of forgiveness being not the remission of penalty, but the separation of the sinner from his sin. \p @@reference osisRef="ps 103:12"µµPsalms 103:12@@/referenceµµ expresses this. \v 13 \bd fear\bd* \p Also @@reference osisRef="ps 103:13"µµPsalms 103:13,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 20 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \c 104 \p \v 1 \v 4 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \c 106 \p \v 1 \v 10 \bd redeemed\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \c 107 \p \v 1 \v 2 \bd redeemed\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \c 108 \p \v 1 \v 6 \bd Vs.6-13\bd* \p Verses 6-13 are identical with @@reference osisRef="ps 60:5-12"µµPsalms 60:5-12@@/referenceµµ. \p \c 110 \p \v 1 \bd The Lord said unto my Lord\bd* \p The importance of Psalm 110 is attested by the remarkable prominence given to it in the New Testament. \li (1) It affirms the deity of Jesus, thus answering those who deny the full divine meaning of his N.T. title of "Lord." @@reference osisRef="mt 22:41-45"µµMatthew 22:41-45@@/referenceµµ; @@reference osisRef="mr 12:35-37"µµMark 12:35-37@@/referenceµµ; @@reference osisRef="lu 20:41-44"µµLuke 20:41-44@@/referenceµµ; @@reference osisRef="ac 2:34 ac 2:35"µµActs 2:34,35@@/referenceµµ; @@reference osisRef="heb 1:13"µµHebrews 1:13@@/referenceµµ; @@reference osisRef="heb 10:12 heb 10:13"µµ 10:12,13@@/referenceµµ. \li (2) This Psalm announces the eternal priesthood of Messiah--one of the most important statements of Scripture (@@reference osisRef="ps 110:4"µµPsalms 110:4@@/referenceµµ). \p \it (See Scofield "@@reference osisRef="Scofield:Ge 14:18"µµGenesis 14:18@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:heb 5:6"µµHebrews 5:6@@/referenceµµ". ; @@reference osisRef="heb 7:1-28"µµHebrews 7:1-28@@/referenceµµ; @@reference osisRef="1ti 2:5 1ti 2:6"µµ1 Timothy 2:5,6@@/referenceµµ; @@reference osisRef="joh 14:6"µµJohn 14:6@@/referenceµµ. \li (3) Historically, the Psalm begins with the ascension of Christ @@reference osisRef="ps 110:1"µµPsalms 110:1,@@/referenceµµ; @@reference osisRef="joh 20:17"µµJohn 20:17@@/referenceµµ; @@reference osisRef="ac 7:56"µµActs 7:56@@/referenceµµ; @@reference osisRef="re 3:21"µµRevelation 3:21@@/referenceµµ. \li (4) Prophetically, the Psalm looks on \li (a) to the time when Christ will appear as the Rod of Jehovah's strength, the Deliverer out of Zion. @@reference osisRef="ro 11:25-27"µµRomans 11:25-27@@/referenceµµ and the conversion of Israel ; @@reference osisRef="ps 110:3"µµPsalms 110:3@@/referenceµµ; @@reference osisRef="joe 2:27"µµJoel 2:27@@/referenceµµ; @@reference osisRef="zec 13:9"µµZechariah 13:9@@/referenceµµ; @@reference osisRef="de 30:1-9"µµDeuteronomy 30:1-9@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:De 30:3"µµDeuteronomy 30:3@@/referenceµµ")\it* , and \li (b) to the judgment upon the Gentile powers which precedes the setting up of the kingdom (@@reference osisRef="ps 110:5 ps 110:6"µµPsalms 110:5,6@@/referenceµµ); @@reference osisRef="joe 3:9-17"µµJoel 3:9-17@@/referenceµµ; @@reference osisRef="zec 14:1-4"µµZechariah 14:1-4@@/referenceµµ; @@reference osisRef="re 19:11-21"µµRevelation 19:11-21@@/referenceµµ. \p See "Armageddon" @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Re 19:17"µµRevelation 19:17@@/referenceµµ")\it*. "Israel" @@reference osisRef="ge 12:2 ge 12:3"µµGenesis 12:2,3@@/referenceµµ. See Scofield "@@reference osisRef="Scofield:ro 11:26"µµRomans 11:26@@/referenceµµ". "Kingdom" See Scofield "@@reference osisRef="Scofield:zec 12:8"µµZechariah 12:8@@/referenceµµ". See Scofield "@@reference osisRef="Scofield:1co 15:24"µµ1 Corinthians 15:24@@/referenceµµ". See Scofield "@@reference osisRef="Scofield:ps 2:6"µµPsalms 2:6@@/referenceµµ". See Scofield "@@reference osisRef="Scofield:ps 118:22"µµPsalms 118:22@@/referenceµµ. \p See Psalm 118, last in order of the Messianic Psalms. \v 4 \bd repent\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Zec 8:14"µµZechariah 8:14@@/referenceµµ")\it*. \c 111 \p \v 1 \v 5 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 9 \bd redemption\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:ex 14:30"µµExodus 14:30@@/referenceµµ". \v 10 \bd fear\bd* \p Also; @@reference osisRef="ps 112:1"µµPsalms 112:1@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \p \c 112 \p \v 1 \bd feareth\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 7 \bd trusting\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \c 115 \p \v 1 \v 9 \bd trust\bd* \p Also; @@reference osisRef="ps 115:11"µµPsalms 115:11@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \v 11 \bd fear\bd* \p Also @@reference osisRef="ps 115:13"µµPsalms 115:13,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 17 \bd dead\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ec 9:10"µµEcclesiastes 9:10@@/referenceµµ")\it*. \c 116 \p \v 1 \v 3 \bd hell\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. \c 118 \p \v 1 \v 4 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 9 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \v 22 \bd The stone which the builders refused\bd* \p See "Christ (as Stone)," \it See Scofield "@@reference osisRef="Scofield:Ex 17:6"µµExodus 17:6@@/referenceµµ". See Scofield "@@reference osisRef="Scofield:1pe 2:8"µµ1 Peter 2:8@@/referenceµµ".\it* \p Psalm 118 looks beyond the rejection of the Stone (Christ) to His final exaltation in the kingdom (@@reference osisRef="ps 118:22"µµPsalms 118:22@@/referenceµµ). \p See Psalm 2, first of the Messianic Psalms. \v 29 \bd O give thanks unto the Lord\bd* \p The Messianic Psalms: Summary. That the Psalms contain a testimony to Christ our Lord Himself affirmed @@reference osisRef="lu 24:44"µµLuke 24:44@@/referenceµµ and the N.T. quotations from the Psalter point unerringly to those Psalms which have the Messianic character. A close spiritual and prophetic character as surely identifies others. Christ is seen in the Psalms \li (1) in two general character, as suffering (e.g. Psa. 22), and as entering into His kingdom glory (e.g. psa 2.; 24.) Cf @@reference osisRef="lu 24:25-27"µµLuke 24:25-27@@/referenceµµ. \li (2) Christ is seen in His person \li (a) as Son of God @@reference osisRef="ps 2:7"µµPsalms 2:7@@/referenceµµ and very God ; @@reference osisRef="ps 45:6 ps 45:7"µµPsalms 45:6,7@@/referenceµµ; @@reference osisRef="ps 102:25"µµ 102:25@@/referenceµµ; @@reference osisRef="ps 110:1"µµ 110:1@@/referenceµµ (b) as Son of man @@reference osisRef="ps 8:4-6"µµPsalms 8:4-6@@/referenceµµ (c) as Son of David @@reference osisRef="ps 89:3 ps 89:4 ps 89:27 ps 89:29"µµPsalms 89:3,4,27,29@@/referenceµµ \li (3) Christ is seen in His offices \li (a) as Prophet @@reference osisRef="ps 22:22 ps 22:25"µµPsalms 22:22,25@@/referenceµµ; @@reference osisRef="ps 40:9 ps 40:10"µµ 40:9,10@@/referenceµµ (b) as Priest @@reference osisRef="ps 110:4"µµPsalms 110:4@@/referenceµµ and (c) as King (e.g. Psa 2., 24.) \li (4) Christ is seen in His varied work. As Priest He offers Himself in sacrifice @@reference osisRef="ps 22:1-31"µµPsalms 22:1-31@@/referenceµµ; @@reference osisRef="ps 40:6"µµ 40:6@@/referenceµµ; @@reference osisRef="heb 10:5-12"µµHebrews 10:5-12@@/referenceµµ and, in resurrection, as the Priest-Shepherd, ever living to make intercession ; @@reference osisRef="ps 23:1-6"µµPsalms 23:1-6@@/referenceµµ; @@reference osisRef="heb 7:21-25"µµHebrews 7:21-25@@/referenceµµ; @@reference osisRef="heb 13:20"µµ 13:20@@/referenceµµ. As Prophet He proclaims the name of Jehovah as Father ; @@reference osisRef="ps 22:22"µµPsalms 22:22@@/referenceµµ; @@reference osisRef="joh 20:17"µµJohn 20:17@@/referenceµµ. As King He fulfils the Davidic Covenant @@reference osisRef="ps 89:1-52"µµPsalms 89:1-52@@/referenceµµ and restores alike the dominion of man over creation ; @@reference osisRef="ps 8:4-8"µµPsalms 8:4-8@@/referenceµµ; @@reference osisRef="ro 8:17-21"µµRomans 8:17-21@@/referenceµµ and of the Father over all. @@reference osisRef="1co 15:25-28"µµ1 Corinthians 15:25-28@@/referenceµµ. \li (5) The Messianic Psalms give, also, the inner thoughts, the exercises of soul, of Christ in His earthly experiences. (See, e.g., @@reference osisRef="ps 16:8-11"µµPsalms 16:8-11@@/referenceµµ; @@reference osisRef="ps 22:1-21 ps 40:1-17"µµ 22:1-21 40:1-17@@/referenceµµ). \p \c 119 \p \v 1 \v 38 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 42 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \v 63 \bd fear\bd* \p Also; @@reference osisRef="ps 119:74"µµPsalms 119:74,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 74 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 154 \bd deliver\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \p \c 120 \p \v 1 \bd A Song of degrees\bd* \p Literally, "of ascents." Perhaps chanted by the people as they went up to Jerusalem to the feasts. See, e.g. @@reference osisRef="ps 112:1 ps 112:2"µµPsalms 112:1,2@@/referenceµµ. \p \c 121 \p \v 1 \bd A Song of degrees\bd* \p Literally, "of ascents." Perhaps chanted by the people as they went up to Jerusalem to the feasts. @@reference osisRef="ps 122:1 ps 122:2"µµPsalms 122:1,2@@/referenceµµ. \p \c 122 \p \v 1 \bd A Song of degrees of David\bd* \p Literally, "of ascents." Perhaps chanted by the people as they went up to Jerusalem to the feasts. @@reference osisRef="ps 122:1 ps 122:2"µµPsalms 122:1,2@@/referenceµµ. \p \c 123 \p \v 1 \bd A Song of degrees\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 120:1"µµPsalms 120:1@@/referenceµµ")\it*. \p \c 124 \p \v 1 \bd A Song of degrees of David\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 120:1"µµPsalms 120:1@@/referenceµµ")\it*. \p \c 125 \p \v 1 \bd A Song of degrees\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 120:1"µµPsalms 120:1@@/referenceµµ")\it*. \p \c 126 \p \v 1 \bd A Song of degrees\bd* \p See title note; \it (See Scofield "@@reference osisRef="Scofield:Ps 120:1"µµPsalms 120:1@@/referenceµµ")\it*. \p \c 127 \p \v 1 \bd A Song of degrees for Solomon\bd* \p See title note; \it (See Scofield "@@reference osisRef="Scofield:Ps 120:1"µµPsalms 120:1@@/referenceµµ")\it*. \p \c 128 \p \v 1 \bd A Song of degrees\bd* See title note; \it (See Scofield "@@reference osisRef="Scofield:Ps 120:1"µµPsalms 120:1@@/referenceµµ")\it* \p \bd feareth\bd* \p See note; \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \p \c 129 \p \v 1 \bd A Song of degrees\bd* \p See title note; \it (See Scofield "@@reference osisRef="Scofield:Ps 120:1"µµPsalms 120:1@@/referenceµµ")\it*. \p \c 130 \p \v 1 \bd A Song of degrees\bd* \p See title note; \it (See Scofield "@@reference osisRef="Scofield:Ps 120:1"µµPsalms 120:1@@/referenceµµ")\it*. \v 4 \bd feared\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 7 \bd redemption\bd* \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:ex 14:30"µµExodus 14:30@@/referenceµµ". \p \c 131 \p \v 1 \bd A Song of degrees of David\bd* \p See title note; \it (See Scofield "@@reference osisRef="Scofield:Ps 120:1"µµPsalms 120:1@@/referenceµµ")\it*. \p \c 132 \p \v 1 \bd A Song of degrees\bd* \p See title note; \it (See Scofield "@@reference osisRef="Scofield:Ps 120:1"µµPsalms 120:1@@/referenceµµ")\it*. \p \c 133 \p \v 1 \bd A Song of degrees of David\bd* \p See title note; \it (See Scofield "@@reference osisRef="Scofield:Ps 120:1"µµPsalms 120:1@@/referenceµµ")\it*. \p \c 134 \p \v 1 \bd A Song of degrees\bd* \p See title note; \it (See Scofield "@@reference osisRef="Scofield:Ps 120:1"µµPsalms 120:1@@/referenceµµ")\it*. \c 135 \p \v 1 \v 14 \bd repent\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Zec 8:14"µµZechariah 8:14@@/referenceµµ")\it*. \v 20 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 136 \p \v 1 \v 24 \bd redeemed\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:ex 14:30"µµExodus 14:30@@/referenceµµ". \c 137 \p \v 1 \v 7 \bd Edom\bd* See @@reference osisRef="jer 49:7"µµJeremiah 49:7@@/referenceµµ; @@reference osisRef="la 4:22"µµLamentations 4:22@@/referenceµµ; @@reference osisRef="eze 25:12"µµEzekiel 25:12@@/referenceµµ; @@reference osisRef="ob 1:1"µµObadiah 1:1@@/referenceµµ; @@reference osisRef="ge 36:1"µµGenesis 36:1@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ge 36:1"µµGenesis 36:1@@/referenceµµ")\it*. \c 138 \p \v 1 \v 8 \bd hell\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. \c 141 \p \v 1 \v 8 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \c 145 \p \v 1 \v 19 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 146 \p \v 1 \v 3 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \c 147 \p \v 1 \v 11 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 148 \p \v 1 \v 2 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. scofield-main/usfm/sco.usfm2.usfm000066400000000000000000002067421435660420000172700ustar00rootroot00000000000000\id EXO \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Exodus \p @@reference osisRef="ex 1"µµRead first chapter of Exodus@@/referenceµµ \p EXODUS, "going out," records the redemption out of Egyptian bondage of the descendants of Abraham, and sets forth, in type, all redemption. It is therefore peculiarly the book of redemption. But as all redemption is unto a relationship with God of which worship, fellowship, and service are expressions, so Exodus, in the giving of the law and the provisions of sacrifice and priesthood, becomes not only the book of redemption, but also, in type, of the conditions upon which all relationships with God exist. \p Broadly, the book teaches that redemption is essential to any relationship with a holy God; and that even a redeemed people cannot have fellowship with Him unless constantly cleaned of defilement. \p In EXODUS, God, hitherto connected with the Israelitish people only through His covenant with Abraham, brings them to himself nationally through redemption, puts them under the Mosaic Covenant, and dwells among them in the cloud of glory. Galatians explains the relation of the law to the Abrahamic Covenant. In the Commandments God taught Israel His just demands. Experience under the Commandments convicted Israel of sin; and the provision of priesthood and sacrifice (filled with precious types of Christ) gave a guilty people a way of forgiveness, cleansing, restoration to fellowship, and worship. \p Exodus falls into three chief divisions: \li Israel in Egypt (1-15.) \li From the Red Sea to Sinai (16-18.) \li Israel at Sinai (19:40.) \p The events recorded in Exodus cover a period of 216 years (Ussher). \v 17 \bd feared\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 2 \p \v 1 \v 2 \bd son\bd* \p Moses, type of Christ the Deliverer @@reference osisRef="isa 61:1"µµIsaiah 61:1@@/referenceµµ; @@reference osisRef="lu 4:18"µµLuke 4:18@@/referenceµµ; @@reference osisRef="2co 1:10"µµ2 Corinthians 1:10@@/referenceµµ; @@reference osisRef="1th 1:10"µµ1 Thessalonians 1:10@@/referenceµµ. \li (1) A divinely chosen deliverer @@reference osisRef="ex 3:7-10"µµExodus 3:7-10@@/referenceµµ; @@reference osisRef="ac 7:25"µµActs 7:25@@/referenceµµ; @@reference osisRef="joh 3:16"µµJohn 3:16@@/referenceµµ. \li (2) Rejected by Israel he turns to the Gentiles @@reference osisRef="ex 2:11-15"µµExodus 2:11-15@@/referenceµµ; @@reference osisRef="ac 7:25"µµActs 7:25@@/referenceµµ; @@reference osisRef="ac 18:5 ac 18:6"µµ 18:5,6@@/referenceµµ; @@reference osisRef="ac 28:17-28"µµ 28:17-28@@/referenceµµ. \li (3) During his rejection he gains a Gentile bride @@reference osisRef="ex 2:16-21"µµExodus 2:16-21@@/referenceµµ; @@reference osisRef="mt 12:14-21"µµMatthew 12:14-21@@/referenceµµ; @@reference osisRef="2co 11:2"µµ2 Corinthians 11:2@@/referenceµµ; @@reference osisRef="eph 5:30-32"µµEphesians 5:30-32@@/referenceµµ. \li (4) Afterward he again appears as Israel's deliverer, and is accepted @@reference osisRef="ex 4:29-31"µµExodus 4:29-31@@/referenceµµ; @@reference osisRef="ro 11:14-26"µµRomans 11:14-26@@/referenceµµ; @@reference osisRef="ac 15:14-17"µµActs 15:14-17@@/referenceµµ. \li (5) Officially, Moses typifies Christ as Prophet @@reference osisRef="ac 3:22 ac 3:23"µµActs 3:22,23@@/referenceµµ. Advocate ; @@reference osisRef="ex 32:31-35"µµExodus 32:31-35@@/referenceµµ; @@reference osisRef="1jo 2:1 1jo 2:2"µµ1 John 2:1,2,@@/referenceµµ Intercessor ; @@reference osisRef="ex 17:1-6"µµExodus 17:1-6@@/referenceµµ; @@reference osisRef="heb 7:25"µµHebrews 7:25@@/referenceµµ and Leader, or King ; @@reference osisRef="de 33:4 de 33:5"µµDeuteronomy 33:4,5@@/referenceµµ; @@reference osisRef="isa 55:4"µµIsaiah 55:4@@/referenceµµ; @@reference osisRef="heb 2:10"µµHebrews 2:10@@/referenceµµ while, in relation to the house of God, he is in contrast with Christ. Moses was faithful as a servant over another's house; Christ as a Son over His own house @@reference osisRef="heb 3:5 heb 3:6"µµHebrews 3:5,6@@/referenceµµ. \p \v 18 \bd Reuel\bd* \p Called Raguel. @@reference osisRef="nu 10:29"µµNumbers 10:29@@/referenceµµ. \c 3 \p \v 1 \v 2 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 22 \bd borrow\bd* The use of little things. Cf. @@reference osisRef="jud 3:31"µµJudges 3:31@@/referenceµµ; @@reference osisRef="1ki 17:12-16"µµ1 Kings 17:12-16@@/referenceµµ; @@reference osisRef="joh 6:9"µµJohn 6:9@@/referenceµµ; @@reference osisRef="1co 1:25-31"µµ1 Corinthians 1:25-31@@/referenceµµ \p \c 4 \p \v 1 \bd borrow\bd* The use of little things. Cf. @@reference osisRef="jud 3:31"µµJudges 3:31@@/referenceµµ; @@reference osisRef="1ki 17:12-16"µµ1 Kings 17:12-16@@/referenceµµ; @@reference osisRef="joh 6:9"µµJohn 6:9@@/referenceµµ; @@reference osisRef="1co 1:25-31"µµ1 Corinthians 1:25-31@@/referenceµµ \v 2 \bd rod\bd* Sign of the rod = power @@reference osisRef="ps 110:2"µµPsalms 110:2@@/referenceµµ; @@reference osisRef="ps 2:9"µµ 2:9@@/referenceµµ; @@reference osisRef="re 2:27"µµRevelation 2:27@@/referenceµµ. It was Moses' shepherd's crook, the tool of his calling. Cast down, it became a serpent; taken up in faith, it became "the rod of God" ; @@reference osisRef="ex 4:20"µµExodus 4:20@@/referenceµµ; @@reference osisRef="ex 7:12"µµ 7:12@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ex 7:12"µµExodus 7:12@@/referenceµµ")\it* \v 6 \bd Put now thine hand\bd* \p The sign of leprosy. The heart ("bosom") stands for what we are, the hand for what we do. What we are, that ultimately we do. It is a sign of @@reference osisRef="lu 6:43-45"µµLuke 6:43-45@@/referenceµµ. The two signs, rod and hand, speak of preparation for service: \li (1) consecration--our capacity taken up for God; \li (2) the hand that holds the rod of God's power must be a cleansed hand swayed by a new heart. \p \v 14 \bd Aaron the Levite\bd* \p (Cf) @@reference osisRef="ex 28:1"µµExodus 28:1@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ex 28:1"µµExodus 28:1@@/referenceµµ")\it*. \p \v 21 \bd harden his heart\bd* \p (Cf) @@reference osisRef="ex 8:15 ex 8:32"µµExodus 8:15,32@@/referenceµµ; @@reference osisRef="ex 9:34"µµ 9:34@@/referenceµµ. In the face of the righteous demand of Jehovah and of the tremendous attestations by miracle that He was indeed God, and that Moses and Aaron were His representatives, Pharaoh "hardened his heart." Instrumentally God hardened Pharaoh's heart by forcing him to an issue against which he hardened his own heart in refusal. Light rejected, rightful obedience refused, inevitably hardens conscience and heart. @@reference osisRef="ro 9:17-24"µµRomans 9:17-24@@/referenceµµ. \v 24 \bd kill him\bd* \p (Cf) @@reference osisRef="ge 17:14"µµGenesis 17:14@@/referenceµµ The context (@@reference osisRef="ge 4:25"µµGenesis 4:25@@/referenceµµ) interprets v. 25. Moses was forgetful of the very foundation sign of Israel's covenant relation to Jehovah. On the eve of delivering Israel he was thus reminded that without circumcision an Israelite was cut off from the covenant. @@reference osisRef="jos 5:3-9"µµJoshua 5:3-9@@/referenceµµ. \c 5 \p \v 1 \bd Let my people\bd* \p Cf. @@reference osisRef="ex 4:22 ex 4:23"µµExodus 4:22,23@@/referenceµµ. Possibly Moses and Aaron shrank from delivering the message concerning the firstborn. \v 3 \bd three days\bd* Cf. @@reference osisRef="mt 12:38-40"µµMatthew 12:38-40@@/referenceµµ. By death and resurrection will God have his people separated from Egypt -- the world. ; @@reference osisRef="ro 6:1-11"µµRomans 6:1-11@@/referenceµµ; @@reference osisRef="ga 6:14-15"µµGalatians 6:14-15@@/referenceµµ; @@reference osisRef="heb 13:12 heb 13:13"µµHebrews 13:12,13@@/referenceµµ. \c 6 \p \v 1 \v 6 \bd redeem\bd* \p Heb. "goel," Redemp. (Kinsman type). See note, \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it* \c 7 \p \v 1 \v 5 \bd when\bd* A prophetic sign also. The nations shall know Jehovah when He restores and blesses Israel in the kingdom. @@reference osisRef="isa 2:1-3"µµIsaiah 2:1-3@@/referenceµµ; @@reference osisRef="isa 11:10-isa 1214:1"µµ 11:10-1214:1@@/referenceµµ; @@reference osisRef="isa 60:4 isa 60:5"µµ 60:4,5@@/referenceµµ; @@reference osisRef="eze 37:28"µµEzekiel 37:28@@/referenceµµ. \v 11 \bd like\bd* CF. @@reference osisRef="2ti 3:8"µµ2 Timothy 3:8@@/referenceµµ; @@reference osisRef="ex 8:18"µµExodus 8:18@@/referenceµµ \p Neither Satan nor his tools can create life: @@reference osisRef="re 13:15"µµRevelation 13:15@@/referenceµµ will be a "lying wonder": @@reference osisRef="2th 2:9"µµ2 Thessalonians 2:9@@/referenceµµ \v 12 \bd Aaron's rod\bd* \li (Cf) @@reference osisRef="ex 4:2"µµExodus 4:2@@/referenceµµ As Moses' rod was the rod of power, the rod of the King @@reference osisRef="de 33:4 de 33:5"µµDeuteronomy 33:4,5@@/referenceµµ so Aaron's was the rod of life, the rod of the Priest. As here the serpents, symbols of Satan, who had the power of death ; @@reference osisRef="re 12:9"µµRevelation 12:9@@/referenceµµ; @@reference osisRef="heb 2:14"µµHebrews 2:14@@/referenceµµ are swallowed up, so in resurrection death will be "swallowed up in victory" ; @@reference osisRef="1co 15:54"µµ1 Corinthians 15:54@@/referenceµµ; @@reference osisRef="nu 17:8"µµNumbers 17:8@@/referenceµµ. \c 8 \p \v 1 \v 23 \bd division\bd* Heb. peduth, trans. "reemption." \p @@reference osisRef="ps 111:9"µµPsalms 111:9@@/referenceµµ; @@reference osisRef="ps 130:7"µµ 130:7@@/referenceµµ. It is, in type, @@reference osisRef="ga 6:14"µµGalatians 6:14@@/referenceµµ. \v 25 \bd in the land\bd* \p The compromises proposed by Pharaoh are those urged upon Christians today. The first says in effect: "Be a Christian if you will, but not a 'narrow' one-- stay in Egypt." Invariably it ends in world-conformity, world-pleasing, and seeking the world's money for God @@reference osisRef="ps 50:9-17"µµPsalms 50:9-17@@/referenceµµ (Cf) ; @@reference osisRef="2co 6:14-18"µµ2 Corinthians 6:14-18@@/referenceµµ; @@reference osisRef="ga 1:4"µµGalatians 1:4@@/referenceµµ. \v 28 \bd very far\bd* The second compromise is a modification merely of the first. "Do not be too unwordly." Cf. @@reference osisRef="1sa 15:3 1sa 15:9 1sa 15:13-15 1sa 15:19-23"µµ1 Samuel 15:3,9,13-15,19-23@@/referenceµµ. \c 10 \p \v 1 \v 11 \bd ye that are\bd* \p The third compromise proposed by Pharaoh is, perhaps, as applied to believers, the sublest and most successful of them all. The most godly parents desire worldly prosperity and position for their children. @@reference osisRef="mt 20:20 mt 20:21"µµMatthew 20:20,21@@/referenceµµ. \v 24 \bd said, Go ye\bd* \p i.e. "Leave your property in the world." Cf. @@reference osisRef="mt 16:25-27"µµMatthew 16:25-27@@/referenceµµ; @@reference osisRef="lu 18:18-25"µµLuke 18:18-25@@/referenceµµ. \c 12 \p \v 1 \v 2 \bd first month\bd* \p i.e. April. \v 11 \bd passover\bd* \p The Passover, type of Christ our Redeemer @@reference osisRef="ex 12:1-28"µµExodus 12:1-28@@/referenceµµ; @@reference osisRef="joh 1:29"µµJohn 1:29@@/referenceµµ; @@reference osisRef="1co 5:6 1co 5:7"µµ1 Corinthians 5:6,7@@/referenceµµ; @@reference osisRef="1pe 1:18 1pe 1:19"µµ1 Peter 1:18,19@@/referenceµµ. \li (1) The lamb must be without blemish, and to test this it was kept up for four days @@reference osisRef="ex 12:5 ex 12:6"µµExodus 12:5,6@@/referenceµµ. So our Lord's public life, under hostile scrutiny, was the testing which proved his holiness ; @@reference osisRef="lu 11:53 lu 11:54"µµLuke 11:53,54@@/referenceµµ; @@reference osisRef="joh 8:46"µµJohn 8:46@@/referenceµµ; @@reference osisRef="joh 18:38"µµ 18:38@@/referenceµµ. \li (2) The Lamb thus tested must be slain @@reference osisRef="ex 12:6"µµExodus 12:6@@/referenceµµ; @@reference osisRef="joh 12:24"µµJohn 12:24@@/referenceµµ; @@reference osisRef="heb 9:22"µµHebrews 9:22@@/referenceµµ. \li (3) The blood must be applied @@reference osisRef="ex 12:7"µµExodus 12:7@@/referenceµµ This answers to appropriation by personal faith, and refutes universalism @@reference osisRef="joh 3:36"µµJohn 3:36@@/referenceµµ. \li (4) The blood thus applied of itself, without anything, constituted a perfect protection from judgment @@reference osisRef="ex 12:13"µµExodus 12:13@@/referenceµµ; @@reference osisRef="1jo 1:7"µµ1 John 1:7@@/referenceµµ; @@reference osisRef="heb 10:10 heb 10:14"µµHebrews 10:10,14@@/referenceµµ. \li (5) The feast typified Christ as the bread of life, answering to the memorial supper. @@reference osisRef="mt 26:26-28"µµMatthew 26:26-28@@/referenceµµ; @@reference osisRef="1co 11:23-26"µµ1 Corinthians 11:23-26@@/referenceµµ. To observe the feast was a duty and privilege, but not a condition of safety. As a matter of fact, the bread was not eaten by the Israelites on the night in which, nevertheless, they were preserved from the judgment upon the firstborn. @@reference osisRef="ex 12:34-39"µµExodus 12:34-39@@/referenceµµ. \p \v 38 \bd mixed\bd* \p This mixed multitude, standing for unconverted church-members, was a source of weakness and division, then as now @@reference osisRef="nu 11:4-6"µµNumbers 11:4-6@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Nu 11:4"µµNumbers 11:4@@/referenceµµ")\it*. There had been a manifestation of divine power, and men were drawn to it without change of heart. CF. @@reference osisRef="lu 14:25-27"µµLuke 14:25-27@@/referenceµµ. \c 13 \p \v 1 \v 4 \bd Abib\bd* \p First month, i.e. April. \v 13 \bd firstling\bd* \p The redemption of firstlings made a memorial sign to Israel of their own redemption. \v 17 \bd repent\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Zec 8:14"µµZechariah 8:14@@/referenceµµ")\it*. \c 14 \p \v 1 \v 19 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 30 \bd Thus the Lord saved Israel\bd* \p Redemption: (Exodus type) Summary. Exodus is the book of redemption and teaches: \li (1) redemption is wholly of God @@reference osisRef="ex 3:7 ex 3:8"µµExodus 3:7,8@@/referenceµµ; @@reference osisRef="joh 3:16"µµJohn 3:16@@/referenceµµ. \li (2) redemption is through a person. \it (See Scofield "@@reference osisRef="Scofield:Ex 2:2"µµExodus 2:2@@/referenceµµ")\it*. @@reference osisRef="joh 3:16 joh 3:17"µµJohn 3:16,17@@/referenceµµ. \li (3) redemption is by blood @@reference osisRef="ex 12:13 ex 12:23 ex 12:27"µµExodus 12:13,23,27@@/referenceµµ; @@reference osisRef="1pe 1:18"µµ1 Peter 1:18@@/referenceµµ. \li (4) redemption is by power @@reference osisRef="ex 6:6"µµExodus 6:6@@/referenceµµ; @@reference osisRef="ex 13:14"µµ 13:14@@/referenceµµ; @@reference osisRef="ro 8:2"µµRomans 8:2@@/referenceµµ. \p \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:ro 3:24"µµRomans 3:24@@/referenceµµ". \p The blood of Christ redeems the believer from the guilt and penalty of sin. @@reference osisRef="1pe 1:18"µµ1 Peter 1:18@@/referenceµµ as the power of the Spirit delivers from the dominion of sin. ; @@reference osisRef="ro 8:2"µµRomans 8:2@@/referenceµµ; @@reference osisRef="eph 2:2"µµEphesians 2:2@@/referenceµµ. \v 31 \bd feared\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \p \c 15 \p \v 1 \bd feared\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 13 \bd redeemed\bd* \p Heb. "gaal," Redemp. (Kinsman type). @@reference osisRef="isa 59:20"µµIsaiah 59:20@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \v 25 \bd when he had cast into the waters\bd* \p These bitter waters were in the very path of the Lord's leading, and stand for the trials of God's people, which are educatory and not punitive. The "tree" is the cross @@reference osisRef="ga 3:13"µµGalatians 3:13@@/referenceµµ which became sweet to Christ as the expression of the Father's will @@reference osisRef="joh 18:11"µµJohn 18:11@@/referenceµµ. When our Marahs are so taken we cast the "tree" into the waters. @@reference osisRef="ro 5:3 ro 5:4"µµRomans 5:3,4@@/referenceµµ. \p \c 16 \p \v 1 \bd second month\bd* \p i.e. May. \v 15 \bd manna\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 16:35"µµExodus 16:35@@/referenceµµ")\it*. \v 16 \bd according\bd* \p Cf. @@reference osisRef="joh 6:33"µµJohn 6:33@@/referenceµµ; @@reference osisRef="joh 6:41 joh 6:42 joh 6:52"µµ 6:41,42,52@@/referenceµµ. Christ gives himself unreservedly, but we have no more of Him than faith appropriates, ; @@reference osisRef="ex 16:18 ex 16:2"µµExodus 16:18,2@@/referenceµµ; @@reference osisRef="jos 1:1"µµJoshua 1:1@@/referenceµµ. @@reference osisRef="ex 16:2"µµExodus 16:2@@/referenceµµ is our title. @@reference osisRef="ex 16:3"µµExodus 16:3@@/referenceµµ is the law of possession: \v 20 \bd left\bd* \p As we are not nourished by the memory of food, so neither can spirituality be sustained on past appropriations of Christ. \v 35 \bd manna\bd* \p Manna, type of Christ as the "bread of life," come down from heaven to die "for the life of the world." @@reference osisRef="joh 6:35 joh 6:48-51"µµJohn 6:35,48-51@@/referenceµµ. A "small" thing @@reference osisRef="ex 16:14"µµExodus 16:14@@/referenceµµ having but the taste of "fresh oil." @@reference osisRef="nu 11:8"µµNumbers 11:8@@/referenceµµ or "wafers with honey" @@reference osisRef="ex 16:31"µµExodus 16:31,@@/referenceµµ it typifies Christ in humiliation as presented in Matthew, Mark, and Luke; "having no form nor comeliness;... no beauty that we should desire him" @@reference osisRef="isa 53:2"µµIsaiah 53:2@@/referenceµµ. But as such He must be received by faith if we would be saved @@reference osisRef="joh 6:53-58"µµJohn 6:53-58@@/referenceµµ. To meditate upon Christ as He went about among men, doing not His own will but the will of the Father @@reference osisRef="joh 6:38-40"µµJohn 6:38-40@@/referenceµµ is to feed on the manna. This is, of necessity, the spiritual food of young believers, and answers to "milk" @@reference osisRef="1co 3:1 1co 3:2"µµ1 Corinthians 3:1,2@@/referenceµµ. \p But Christ in glory, and the believer's present and eternal association with Him there, answers to "the old corn of the land" @@reference osisRef="jos 5:11"µµJoshua 5:11@@/referenceµµ the "meat" of @@reference osisRef="heb 5:13 heb 5:14"µµHebrews 5:13,14@@/referenceµµ or Christ as presented in the Epistles of Paul. (Cf) @@reference osisRef="2co 5:16"µµ2 Corinthians 5:16@@/referenceµµ. \c 17 \p \v 6 \bd rock\bd* \p The rock, type of life through the Spirit by grace: \li (1) Christ the Rock @@reference osisRef="1co 10:4"µµ1 Corinthians 10:4@@/referenceµµ \li (2) The people utterly unworthy @@reference osisRef="ex 17:2"µµExodus 17:2@@/referenceµµ; @@reference osisRef="eph 2:1-6"µµEphesians 2:1-6@@/referenceµµ. \li (3) Characteristics of life through grace: \c 18 \p \v 4 \bd Eliezer\bd* \p i.e. God is help. \v 19 \bd Hearken now unto my voice\bd* \p (Cf) @@reference osisRef="nu 11:14-17"µµNumbers 11:14-17@@/referenceµµ. Jehovah entirely ignored this worldly-wise organization, substituting His own order. \v 21 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \p \c 19 \p \v 1 \bd In the third month\bd* \p At Sinai Israel learned the lessons: \li (1) of the holiness of Jehovah through the Commandments; \li (2) of their own sinfulness and weakness through failure; \li (3) and of the goodness of Jehovah through the provision of priesthood and sacrifice. The Christian learns through the experience of @@reference osisRef="ro 7:7-24"µµRomans 7:7-24@@/referenceµµ what Israel learned at Sinai. This division of Exodus should be read in light of ; @@reference osisRef="ro 3:19-27"µµRomans 3:19-27@@/referenceµµ; @@reference osisRef="ro 7:7-24"µµ 7:7-24@@/referenceµµ; @@reference osisRef="ga 4:1-3"µµGalatians 4:1-3@@/referenceµµ; @@reference osisRef="ga 3:6-25"µµGalatians 3:6-25@@/referenceµµ explains the relation of the law to the Abrahamic Covenant: \li (1) the law cannot disannul that covenant; \li (2) it was "added" to convict of sin; \li (3) it was a child-leader unto Christ; \li (4) it was but preparatory discipline "till the Seed should come." \p \bd third month\bd* i.e. June. \v 3 \bd Thus shalt thou say\bd* \p It is exceedingly important to observe: \li (1) that Jehovah reminded the people that hitherto they had been the objects of His free grace; \li (2) that the law is not proposed as a means of life, but as a means by which Israel might become "a peculiar treasure" and a "kingdom of priests"; \li (3) that the law was not imposed until it had been proposed and voluntarily accepted. The principle is stated in @@reference osisRef="ga 5:1-4"µµGalatians 5:1-4@@/referenceµµ. \p For Another Point of View: See Topic 301181 \p Additional Factors to Consider See Topic 301321 \p \v 5 \bd if ye will obey\bd* \p (Cf) @@reference osisRef="1pe 2:9"µµ1 Peter 2:9@@/referenceµµ; @@reference osisRef="re 1:6"µµRevelation 1:6@@/referenceµµ; @@reference osisRef="re 5:10"µµ 5:10@@/referenceµµ. What, under law, was condition, is under grace, freely given to every believer. The "if" of @@reference osisRef="ex 19:5"µµExodus 19:5@@/referenceµµ is the essence of law as a method of divine dealing, and the fundamental reason why "the law made nothing perfect" ; @@reference osisRef="ro 8:3"µµRomans 8:3@@/referenceµµ; @@reference osisRef="heb 7:18 heb 7:19"µµHebrews 7:18,19@@/referenceµµ. \p The Abrahamic: \it (See Scofield "@@reference osisRef="Scofield:Ge 15:18"µµGenesis 15:18@@/referenceµµ")\it* and \p New \it (See Scofield "@@reference osisRef="Scofield:Heb 8:8"µµHebrews 8:8@@/referenceµµ")\it* \p covenants minister salvation and assurance because they impose but one condition, faith. \v 8 \bd we will do\bd* \p The Fifth Dispensation: Law. This dispensation extends from Sinai to Calvary--from Exodus to the Cross. The history of Israel in the wilderness and in the land is one long record of the violation of the law. The testing of the nation by law ended in the judgment of the Captivities, but the dispensation itself ended at the Cross. \li (1) Man's state at the beginning @@reference osisRef="ex 19:1-4"µµExodus 19:1-4@@/referenceµµ. \li (2) His responsibility @@reference osisRef="ex 19:5 ex 19:6"µµExodus 19:5,6@@/referenceµµ; @@reference osisRef="ro 10:5"µµRomans 10:5@@/referenceµµ. \li (3) His failure @@reference osisRef="2ki 17:7-17 2ki 17:19"µµ2 Kings 17:7-17,19@@/referenceµµ; @@reference osisRef="ac 2:22 ac 2:23"µµActs 2:22,23@@/referenceµµ. \li (4) The judgment @@reference osisRef="2ki 17:1-6 2ki 17:20"µµ2 Kings 17:1-6,20@@/referenceµµ; @@reference osisRef="2ki 25:1-11"µµ 25:1-11@@/referenceµµ; @@reference osisRef="lu 21:20-24"µµLuke 21:20-24@@/referenceµµ \p For Another Point of View: See Topic 301180 \p See, for the other six dispensations: INNOCENCE (@@reference osisRef="ge 1:28"µµGenesis 1:28@@/referenceµµ); CONSCIENCE (@@reference osisRef="ge 3:23"µµGenesis 3:23@@/referenceµµ); HUMAN GOVERNMENT (@@reference osisRef="ge 8:20"µµGenesis 8:20@@/referenceµµ); PROMISE (@@reference osisRef="ge 12:1"µµGenesis 12:1@@/referenceµµ); GRACE (@@reference osisRef="joh 1:17"µµJohn 1:17@@/referenceµµ); KINGDOM (@@reference osisRef="eph 1:10"µµEph 1:10@@/referenceµµ) \p \it (See Scofield "@@reference osisRef="Scofield:Ge 1:28"µµGenesis 1:28@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:ge 3:23"µµGenesis 3:23@@/referenceµµ". See Scofield "@@reference osisRef="Scofield:ge 8:21"µµGenesis 8:21@@/referenceµµ". See Scofield "@@reference osisRef="Scofield:ge 12:1"µµGenesis 12:1@@/referenceµµ". See Scofield "@@reference osisRef="Scofield:joh 1:17"µµJohn 1:17@@/referenceµµ". See Scofield "@@reference osisRef="Scofield:eph 1:10"µµEphesians 1:10@@/referenceµµ". \p \v 25 \bd So Moses\bd* \p The Mosaic Covenant, \li (1) given to Israel \li (2) in three divisions, each essential to the others, and together forming the Mosaic Covenant, viz.: the Commandments, expressing the righteous will of God @@reference osisRef="ex 20:1-26"µµExodus 20:1-26@@/referenceµµ the "judgments," governing the social life of Israel ; @@reference osisRef="ex 21:1"µµExodus 21:1@@/referenceµµ; @@reference osisRef="ex 24:11"µµ 24:11@@/referenceµµ and the "ordinances," governing the religious life of Israel ; @@reference osisRef="ex 24:12"µµExodus 24:12@@/referenceµµ; @@reference osisRef="ex 31:18"µµ 31:18@@/referenceµµ. These three elements form "the law," as that phrase is generically used in the New Testament (e.g.) @@reference osisRef="mt 5:17 mt 5:18"µµMatthew 5:17,18@@/referenceµµ. The Commandments and the ordinances formed one religious system. The Commandments were a "ministry of condemnation" and of "death" @@reference osisRef="2co 3:7-9"µµ2 Corinthians 3:7-9@@/referenceµµ the ordinances gave, in the high priest, a representative of the people with Jehovah; and in the sacrifices a "cover" (see "Atonement," \it (See Scofield "@@reference osisRef="Scofield:Le 16:6"µµLeviticus 16:6@@/referenceµµ")\it* for their sins in anticipation of the Cross ; @@reference osisRef="heb 5:1-3"µµHebrews 5:1-3@@/referenceµµ; @@reference osisRef="heb 9:6-9"µµ 9:6-9@@/referenceµµ; @@reference osisRef="ro 3:25 ro 3:26"µµRomans 3:25,26@@/referenceµµ. The Christian is not under the conditional Mosaic Covenant of works, the law, but under the unconditional New Covenant of grace. ; @@reference osisRef="ro 3:21-27"µµRomans 3:21-27@@/referenceµµ; @@reference osisRef="ro 6:14 ro 6:15"µµ 6:14,15@@/referenceµµ; @@reference osisRef="ga 2:16"µµGalatians 2:16@@/referenceµµ; @@reference osisRef="ga 3:10-14 ga 3:16-18 ga 3:24-26"µµGalatians 3:10-14,16-18,24-26@@/referenceµµ; @@reference osisRef="ga 4:21-31"µµ 4:21-31@@/referenceµµ; @@reference osisRef="heb 10:11-17"µµHebrews 10:11-17@@/referenceµµ. See NEW COVENANT. \p \it (See Scofield "@@reference osisRef="Scofield:Heb 8:8"µµHebrews 8:8@@/referenceµµ")\it* \p See,for the other seven covenants: \p EDENIC \it (See Scofield "@@reference osisRef="Scofield:Ge 1:28"µµGenesis 1:28@@/referenceµµ")\it* ; ADAMIC See Scofield "@@reference osisRef="Scofield:ge 3:15"µµGenesis 3:15@@/referenceµµ"; NOAHIC See Scofield "@@reference osisRef="Scofield:ge 9:1"µµGenesis 9:1@@/referenceµµ"; ABRAHAMIC See Scofield "@@reference osisRef="Scofield:ge 15:18"µµGenesis 15:18@@/referenceµµ"; PALESTINIAN See Scofield "@@reference osisRef="Scofield:de 30:3"µµDeuteronomy 30:3@@/referenceµµ"; DAVIDIC See Scofield "@@reference osisRef="Scofield:2sa 7:16"µµ2 Samuel 7:16@@/referenceµµ"; NEW See Scofield "@@reference osisRef="Scofield:Heb 8:8"µµHeb 8:8@@/referenceµµ". \p \c 20 \p \v 1 \bd So Moses\bd* \p The Mosaic Covenant, \li (1) given to Israel \li (2) in three divisions, each essential to the others, and together forming the Mosaic Covenant, viz.: the Commandments, expressing the righteous will of God @@reference osisRef="ex 20:1-26"µµExodus 20:1-26@@/referenceµµ the "judgments," governing the social life of Israel ; @@reference osisRef="ex 21:1"µµExodus 21:1@@/referenceµµ; @@reference osisRef="ex 24:11"µµ 24:11@@/referenceµµ and the "ordinances," governing the religious life of Israel ; @@reference osisRef="ex 24:12"µµExodus 24:12@@/referenceµµ; @@reference osisRef="ex 31:18"µµ 31:18@@/referenceµµ. These three elements form "the law," as that phrase is generically used in the New Testament (e.g.) @@reference osisRef="mt 5:17 mt 5:18"µµMatthew 5:17,18@@/referenceµµ. The Commandments and the ordinances formed one religious system. The Commandments were a "ministry of condemnation" and of "death" @@reference osisRef="2co 3:7-9"µµ2 Corinthians 3:7-9@@/referenceµµ the ordinances gave, in the high priest, a representative of the people with Jehovah; and in the sacrifices a "cover" (see "Atonement," \it (See Scofield "@@reference osisRef="Scofield:Le 16:6"µµLeviticus 16:6@@/referenceµµ")\it* for their sins in anticipation of the Cross ; @@reference osisRef="heb 5:1-3"µµHebrews 5:1-3@@/referenceµµ; @@reference osisRef="heb 9:6-9"µµ 9:6-9@@/referenceµµ; @@reference osisRef="ro 3:25 ro 3:26"µµRomans 3:25,26@@/referenceµµ. The Christian is not under the conditional Mosaic Covenant of works, the law, but under the unconditional New Covenant of grace. ; @@reference osisRef="ro 3:21-27"µµRomans 3:21-27@@/referenceµµ; @@reference osisRef="ro 6:14 ro 6:15"µµ 6:14,15@@/referenceµµ; @@reference osisRef="ga 2:16"µµGalatians 2:16@@/referenceµµ; @@reference osisRef="ga 3:10-14 ga 3:16-18 ga 3:24-26"µµGalatians 3:10-14,16-18,24-26@@/referenceµµ; @@reference osisRef="ga 4:21-31"µµ 4:21-31@@/referenceµµ; @@reference osisRef="heb 10:11-17"µµHebrews 10:11-17@@/referenceµµ. See NEW COVENANT. \p \it (See Scofield "@@reference osisRef="Scofield:Heb 8:8"µµHebrews 8:8@@/referenceµµ")\it* \p See,for the other seven covenants: \p EDENIC \it (See Scofield "@@reference osisRef="Scofield:Ge 1:28"µµGenesis 1:28@@/referenceµµ")\it* ; ADAMIC See Scofield "@@reference osisRef="Scofield:ge 3:15"µµGenesis 3:15@@/referenceµµ"; NOAHIC See Scofield "@@reference osisRef="Scofield:ge 9:1"µµGenesis 9:1@@/referenceµµ"; ABRAHAMIC See Scofield "@@reference osisRef="Scofield:ge 15:18"µµGenesis 15:18@@/referenceµµ"; PALESTINIAN See Scofield "@@reference osisRef="Scofield:de 30:3"µµDeuteronomy 30:3@@/referenceµµ"; DAVIDIC See Scofield "@@reference osisRef="Scofield:2sa 7:16"µµ2 Samuel 7:16@@/referenceµµ"; NEW See Scofield "@@reference osisRef="Scofield:Heb 8:8"µµHeb 8:8@@/referenceµµ". \v 4 \bd shalt not make\bd* \p There is a threefold giving of the law. First, orally, in @@reference osisRef="ex 20:1-17"µµExodus 20:1-17@@/referenceµµ. This was pure law, with no provision of priesthood and sacrifice for failure, and was accompanied by the "judgments" ; @@reference osisRef="ex 21:1-ex 23:13"µµExodus 21:1-23:13@@/referenceµµ; relating to the relations of Hebrew with Hebrew; to which were added @@reference osisRef="ex 23:14-19"µµExodus 23:14-19@@/referenceµµ directions for keeping three annual feasts, and @@reference osisRef="ex 23:20-33"µµExodus 23:20-33@@/referenceµµ instructions for the conquest of Canaan. These words Moses communicated to the people. @@reference osisRef="ex 24:3-8"µµExodus 24:3-8@@/referenceµµ. Immediately, in the persons of their elders, they were admitted to the fellowship of God. @@reference osisRef="ex 24:9-11"µµExodus 24:9-11@@/referenceµµ. \p Second, Moses was then called up to receive the tables of stone. @@reference osisRef="ex 24:12-18"µµExodus 24:12-18@@/referenceµµ. The story then divides. Moses, in the mount, receives the gracious instructions concerning the tabernacle, priesthood, and sacrifice (Ex 25.-31.) Meantime (Ex 32.), the people, led by Aaron, break the first commandment. Moses, returning, breaks the tables "written with the finger of God." ; @@reference osisRef="ex 31:18"µµExodus 31:18@@/referenceµµ; @@reference osisRef="ex 32:16-19"µµ 32:16-19@@/referenceµµ. \p Third, the second tables were made by Moses, and the law again written by the hand of Jehovah @@reference osisRef="ex 34:1 ex 34:28 ex 34:29"µµExodus 34:1,28,29@@/referenceµµ; @@reference osisRef="de 10:4"µµDeuteronomy 10:4@@/referenceµµ. \v 18 \bd afar off\bd* \p For contrast between law and grace, cf. @@reference osisRef="eph 2:13"µµEphesians 2:13@@/referenceµµ; @@reference osisRef="lu 1:10"µµLuke 1:10@@/referenceµµ with @@reference osisRef="heb 10:19-22"µµHebrews 10:19-22@@/referenceµµ. \v 20 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 21 \p \v 1 \v 24 \bd Eye for eye\bd* \p @@reference osisRef="le 24:20"µµLeviticus 24:20@@/referenceµµ; @@reference osisRef="de 19:21"µµDeuteronomy 19:21@@/referenceµµ; @@reference osisRef="mt 5:38-44"µµMatthew 5:38-44@@/referenceµµ; @@reference osisRef="1pe 2:19-21"µµ1 Peter 2:19-21@@/referenceµµ. The provision in Exodus is law, and righteous; the N.T. passages, grace, and merciful. \c 23 \p \v 1 \v 14 \bd Three times\bd* \p Cf. @@reference osisRef="le 23:4-44"µµLeviticus 23:4-44@@/referenceµµ. Exodus for the wilderness; Leviticus for the land. \v 15 \bd Abib\bd* \p First month, i.e. April. \v 20 \bd Angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \c 24 \p \v 1 \v 4 \bd builded\bd* \p Cf. @@reference osisRef="ex 33:7-11"µµExodus 33:7-11@@/referenceµµ. This arrangement for worship was temporarily called the "tabernacle." \v 11 \bd eat and drink\bd* \p Symbol of communion. Cf. @@reference osisRef="lu 22:15-18"µµLuke 22:15-18@@/referenceµµ. A blood-sprinkled people, see @@reference osisRef="heb 9:19-22"µµHebrews 9:19-22@@/referenceµµ who had not yet broken the law could thus commune with God. Never again was this repeated. Cf. @@reference osisRef="ex 24:9-11"µµExodus 24:9-11@@/referenceµµ with @@reference osisRef="le 16:2"µµLeviticus 16:2@@/referenceµµ and @@reference osisRef="heb 9:6-8"µµHebrews 9:6-8@@/referenceµµ But cf., under grace, ; @@reference osisRef="eph 2:13"µµEphesians 2:13@@/referenceµµ; @@reference osisRef="heb 10:19 heb 10:20"µµHebrews 10:19,20@@/referenceµµ. \p \c 25 \p \v 1 \bd the Lord spoke unto Moses\bd* \p The general authority for the types of Exodus is found: \li (1) as to the persons and events, in @@reference osisRef="1co 10:1-11"µµ1 Corinthians 10:1-11@@/referenceµµ. \li (2) as to the tabernacle, in @@reference osisRef="heb 9:1-24"µµHebrews 9:1-24@@/referenceµµ. Having the assurance that in the tabernacle everything is typical, the details must of necessity be received as such. Two warnings are necessary: \li (1) Nothing may be dogmatically asserted to be a type without explicit New Testament authority; and \li (2) all types not so authenticated must be recognized as having the authority of analogy, or spiritual congruity, merely. The typical meanings of the materials and colours of the tabernacle are believed to be as follows: Gold, Deity in manifestation--divine glory; silver, redemption @@reference osisRef="ex 30:12-16"µµExodus 30:12-16@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ex 38:27"µµExodus 38:27@@/referenceµµ")\it* , brass, symbol of judgment, as in the brazen altar and in the serpent of brass @@reference osisRef="nu 21:6-9"µµNumbers 21:6-9@@/referenceµµ blue, heavenly in nature or origin; purple, royalty; scarlet, sacrifice. \p \v 2 \bd willingly\bd* \p \it (See Scofield "@@reference osisRef="Scofield:2Co 8:1"µµ2 Corinthians 8:1@@/referenceµµ")\it*. \v 5 \bd shittim wood\bd* \p i.e. acacia. \v 9 \bd tabernacle pattern\bd* \p The tabernacle, speaking comprehensively, is explained in the N.T. as typical in three ways: \li (1) of the Church as a habitation of God through the Spirit @@reference osisRef="ex 25:8"µµExodus 25:8@@/referenceµµ; @@reference osisRef="eph 2:19-22"µµEphesians 2:19-22@@/referenceµµ \li (2) of the believer @@reference osisRef="2co 6:16"µµ2 Corinthians 6:16@@/referenceµµ \li (3) as a figure of things in the heavens @@reference osisRef="heb 9:23 heb 9:24"µµHebrews 9:23,24@@/referenceµµ. In detail, all speaks of Christ: \li2 (1) The ark, in its materials, acacia-wood \it (See Scofield "@@reference osisRef="Scofield:Ex 26:15"µµExodus 26:15@@/referenceµµ")\it* and gold, is a type of the humanity and deity of Christ. \li2 (2) In its contents, a type of Christ, as: \li3 (a) having God's law in His heart @@reference osisRef="ex 25:16"µµExodus 25:16@@/referenceµµ. (b) the wilderness food (or portion) of His people @@reference osisRef="ex 16:33"µµExodus 16:33@@/referenceµµ (c) Himself the resurrection, of which Aaron;s rod is the symbol @@reference osisRef="nu 17:10"µµNumbers 17:10@@/referenceµµ. \p \li2 (3) In its use the ark, especially the mercy-seat, was a type of God's throne. That it was, to the sinning Israelite, a throne of grace and not of judgment was due to the mercy-seat formed of gold and sprinkled with the blood of atonement, which vindicated the law, and divine holiness guarded by the cherubim @@reference osisRef="ge 3:24"µµGenesis 3:24@@/referenceµµ \p \it (See Scofield "@@reference osisRef="Scofield:Eze 1:5"µµEzekiel 1:5@@/referenceµµ")\it* See PROPITIATION, See Scofield "@@reference osisRef="Scofield:ro 3:25"µµRomans 3:25@@/referenceµµ" \p \v 10 \bd make an ark\bd* \p All begins with the ark, which, in the completed tabernacle, was placed in the holy of holies, because, in revelation, God begins from Himself, working outward toward man; as, in approach, the worshipper begins from himself, moving toward God in the holy of holies. The same order is followed in the Levitical offerings (Le 1.-5.). In approach man begins at the brazen altar, type of the Cross, where, in the fire of judgment, atonement is made. \p \bd make an ark\bd* The most inclusive type of Christ, Gold = Deity; wood = humanity. History: \p @@reference osisRef="nu 3:31"µµNumbers 3:31@@/referenceµµ; @@reference osisRef="nu 10:33"µµ 10:33@@/referenceµµ; @@reference osisRef="jos 3:3-15"µµJoshua 3:3-15@@/referenceµµ; @@reference osisRef="jos 6:11"µµ 6:11@@/referenceµµ; @@reference osisRef="jud 20:27"µµJudges 20:27@@/referenceµµ; @@reference osisRef="1sa 3:3"µµ1 Samuel 3:3@@/referenceµµ; @@reference osisRef="1sa 4:1-11"µµ 4:1-11@@/referenceµµ; @@reference osisRef="1sa 5:1-10"µµ 5:1-10@@/referenceµµ ; @@reference osisRef="1sa 6:1-21"µµ 6:1-21@@/referenceµµ; @@reference osisRef="1sa 7:1 1sa 7:2"µµ1 Samuel 7:1,2@@/referenceµµ; @@reference osisRef="2sa 6:2-17"µµ2 Samuel 6:2-17@@/referenceµµ; @@reference osisRef="2sa 7:2"µµ 7:2@@/referenceµµ; @@reference osisRef="2sa 15:24-29"µµ 15:24-29@@/referenceµµ; @@reference osisRef="1ki 8:1-21"µµ1 Kings 8:1-21@@/referenceµµ not carried to Babylon, ; @@reference osisRef="2ki 24:13"µµ2 Kings 24:13@@/referenceµµ; @@reference osisRef="2ch 35:3"µµ2 Chronicles 35:3,@@/referenceµµ not mentioned in Ezra or Neh. Where is it? @@reference osisRef="re 11:19"µµRevelation 11:19@@/referenceµµ \p \bd shittim wood\bd* i.e. acacia. \v 17 \bd mercy\bd* \p See "Propitiation." \it (See Scofield "@@reference osisRef="Scofield:Ro 3:25"µµRomans 3:25@@/referenceµµ")\it*. \v 23 \bd shittim wood\bd* \p i.e. acacia. \v 28 \bd shittim wood\bd* \p i.e. acacia. \v 30 \bd shewbread\bd* \p Showbread, type of Christ, the Bread of God, nourisher of the Christian's life as a believer-priest @@reference osisRef="1pe 2:9"µµ1 Peter 2:9@@/referenceµµ; @@reference osisRef="re 1:6"µµRevelation 1:6@@/referenceµµ. In @@reference osisRef="joh 6:33-58"µµJohn 6:33-58@@/referenceµµ our Lord has more in mind the manna, that food which "came down"; but all typical meanings of "bread" are there gathered into His words. The manna is the life-giving Christ; the showbread, the life-sustaining Christ. The showbread typifies Christ as the "corn of wheat" @@reference osisRef="joh 12:24"µµJohn 12:24@@/referenceµµ ground in the mill of suffering @@reference osisRef="joh 12:27"µµJohn 12:27@@/referenceµµ and brought into the fire of judgment @@reference osisRef="joh 12:31-33"µµJohn 12:31-33@@/referenceµµ. We, as priests, by faith feed upon Him as having undergone that in our stead and for our sakes. It is meditation upon Christ, as in @@reference osisRef="heb 12:2 heb 12:3"µµHebrews 12:2,3@@/referenceµµ. \v 31 \bd candlestick\bd* \p Candlestick, type of Christ our Light, shining in the fullness of the power of the sevenfold Spirit @@reference osisRef="isa 11:2"µµIsaiah 11:2@@/referenceµµ; @@reference osisRef="heb 1:9"µµHebrews 1:9@@/referenceµµ; @@reference osisRef="re 1:4"µµRevelation 1:4@@/referenceµµ. Natural light was excluded from the tabernacle. (Cf) @@reference osisRef="1co 2:14 1co 2:15"µµ1 Corinthians 2:14,15@@/referenceµµ. \p \it (See Scofield "@@reference osisRef="Scofield:Ge 1:16"µµGenesis 1:16@@/referenceµµ")\it* @@reference osisRef="joh 1:4"µµJohn 1:4@@/referenceµµ. \p \c 26 \p \v 1 \bd cherubims\bd* \p \bd fine twined linen\bd* Fine linen typifies personal righteousness @@reference osisRef="re 19:8"µµRevelation 19:8@@/referenceµµ. The fine linen here typifies the sinless life of Christ. \p \bd blue\bd* Blue. Christ's heavenly origin; purple, His royalty as David's son; scarlet, His sacrifice. \p \bd cherubims\bd* \it (See Scofield "@@reference osisRef="Scofield:Eze 1:5"µµEzekiel 1:5@@/referenceµµ")\it*. \v 7 \bd goats' hair\bd* CF. @@reference osisRef="le 16:5 le 16:7-10"µµLeviticus 16:5,7-10@@/referenceµµ. The reference seems to be to the result of the ordinance of the two goats as "covering" \it (See Scofield "@@reference osisRef="Scofield:Le 16:5"µµLeviticus 16:5@@/referenceµµ")\it* thus speaking of Christ in atonement See Scofield "@@reference osisRef="Scofield:ge 3:21"µµGenesis 3:21@@/referenceµµ". This thought is intensified in the colour of the rams' skins, @@reference osisRef="ex 26:14"µµExodus 26:14@@/referenceµµ. \v 15 \bd boards\bd* \p The typical meaning of the boards is clear as to Christ. Acacia wood, a desert growth, is a fitting symbol of Christ in His humanity as "a root out of dry ground" @@reference osisRef="isa 53:2"µµIsaiah 53:2@@/referenceµµ. The covering, gold, typifies Deity in manifestation, speaks of His divine glory. As applied to the individual believer the meaning of the boards is less clear. The connection may be found in ; @@reference osisRef="joh 17:21 joh 17:22 joh 17:23"µµJohn 17:21,22,23@@/referenceµµ; @@reference osisRef="eph 1:4 eph 1:6"µµEphesians 1:4,6@@/referenceµµ; @@reference osisRef="1jo 4:13"µµ1 John 4:13@@/referenceµµ. Only as seen "in Him" could the boards be taken as representing the believer. So viewed the type is beautiful. In the world, and yet separated from it by the silver of redemption ; @@reference osisRef="ga 1:4"µµGalatians 1:4@@/referenceµµ; @@reference osisRef="ex 30:11-16"µµExodus 30:11-16@@/referenceµµ; @@reference osisRef="ex 38:25-27"µµ 38:25-27@@/referenceµµ as the boards of the tabernacle were separated from the earth by the sockets of silver, and united by the "middle bar" @@reference osisRef="ex 26:28"µµExodus 26:28@@/referenceµµ representing both the one life @@reference osisRef="ga 2:20"µµGalatians 2:20@@/referenceµµ and one Spirit @@reference osisRef="eph 4:3"µµEphesians 4:3@@/referenceµµ "all the building, fitly framed together, groweth unto an holy temple in the Lord." @@reference osisRef="eph 2:21"µµEphesians 2:21@@/referenceµµ. \v 19 \bd sockets of silver\bd* \p Silver symbolizes redemption. \it (See Scofield "@@reference osisRef="Scofield:Ex 25:1"µµExodus 25:1@@/referenceµµ")\it*. \p \it (See Scofield "@@reference osisRef="Scofield:Ex 38:27"µµExodus 38:27@@/referenceµµ")\it*. All the tabernacle rests upon silver except the hangings of the gate, the way of access. See Scofield "@@reference osisRef="Scofield:ex 27:17"µµExodus 27:17@@/referenceµµ". \v 26 \bd shittim\bd* \p i.e. acacia. \v 31 \bd vail\bd* \p The inner veil, type of Christ's human body @@reference osisRef="mt 26:26"µµMatthew 26:26@@/referenceµµ; @@reference osisRef="mt 27:50"µµ 27:50@@/referenceµµ; @@reference osisRef="heb 10:20"µµHebrews 10:20@@/referenceµµ. This veil, barring entrance into the holiest, was the most expressive symbol of the truth that "by the deeds of the law shall no flesh be justified" ; @@reference osisRef="ro 3:20"µµRomans 3:20,@@/referenceµµ; @@reference osisRef="heb 9:8"µµHebrews 9:8@@/referenceµµ. Rent by an unseen hand when Christ Died @@reference osisRef="mt 27:51"µµMatthew 27:51@@/referenceµµ thus giving instant access to God to all who come by faith in Him, it was the end of all legality; the way to God was open. It is deeply significant that the priests must have patched together again the veil that God had rent, for the temple services went on yet for nearly forty years. That patched veil is Galatianism--the attempt to put saint or sinner back under the law. (Cf) @@reference osisRef="ga 1:6-9"µµGalatians 1:6-9@@/referenceµµ Anything but "the grace of Christ" is "another gospel," and under anathema. \v 32 \bd shittim\bd* \p i.e. acacia. \v 37 \bd shittim\bd* i.e. acacia. \p \bd brass\bd* \it (See Scofield "@@reference osisRef="Scofield:Ex 27:17"µµExodus 27:17@@/referenceµµ")\it*. \p \c 27 \p \v 1 \bd altar\bd* \p Brazen altar, type of the Cross upon which Christ, our whole burnt-offering offered Himself without spot to God @@reference osisRef="heb 9:14"µµHebrews 9:14@@/referenceµµ. \p \bd height\bd* (Cf) @@reference osisRef="ex 25:10"µµExodus 25:10@@/referenceµµ. The altar of burnt offering is double the height of the mercy-seat. The atonement more than saves us-- it glorifies God @@reference osisRef="joh 17:14"µµJohn 17:14@@/referenceµµ. \p \bd shittim\bd* i.e. acacia. \p \bd wood\bd* The wood (Christ's humanity), completely inclosed in brass, must have become completely charred by sacrificial fires. Cf. @@reference osisRef="heb 10:5-7"µµHebrews 10:5-7@@/referenceµµ. \v 2 \bd brass\bd* \p Cf. @@reference osisRef="nu 21:9"µµNumbers 21:9@@/referenceµµ; @@reference osisRef="joh 3:14"µµJohn 3:14@@/referenceµµ; @@reference osisRef="joh 12:31-33"µµ 12:31-33@@/referenceµµ thus fixing the symbolic meaning of brass as divine manifestation in judgment. \v 6 \bd shittim\bd* \p i.e. acacia. \v 9 \bd fine twined linen\bd* \p The fine linen commonly typifies personal righteousness @@reference osisRef="ex 26:1"µµExodus 26:1@@/referenceµµ ref. (d), and in the hangings of the court stands for that measure of righteousness which God demands of any who would, in his own righteousness, approach. Christ, figuratively speaking, put up the hangings of the court in @@reference osisRef="lu 10:25-28"µµLuke 10:25-28@@/referenceµµ. The only way of approach was the "gate" ; @@reference osisRef="ex 27:16"µµExodus 27:16@@/referenceµµ; @@reference osisRef="joh 10:9"µµJohn 10:9@@/referenceµµ. The hangings of the court bar out equally the self-righteous man and the open sinner, for the height was above seven feet. @@reference osisRef="ex 27:18"µµExodus 27:18@@/referenceµµ. \v 16 \bd gate\bd* \p In the hangings of the court (@@reference osisRef="ex 27:9"µµExodus 27:9@@/referenceµµ), representing that practical righteousness which God demands in the law, and which, therefore, bars out all men ; @@reference osisRef="ro 3:19 ro 3:20"µµRomans 3:19,20@@/referenceµµ; @@reference osisRef="ro 10:3-5"µµ 10:3-5@@/referenceµµ. No colours are inwrought. But the "gate" is Christ @@reference osisRef="joh 10:9"µµJohn 10:9@@/referenceµµ and so the colours reappear as in the veil @@reference osisRef="ex 26:31"µµExodus 26:31@@/referenceµµ. \v 17 \bd pillars\bd* \p The fillets and hooks upholding the linen hangings are of silver \it (See Scofield "@@reference osisRef="Scofield:Ex 38:27"µµExodus 38:27@@/referenceµµ")\it* for it is in virtue of His redemptive work that Christ is our way of access, and not by virtue of His righteous life (symbolized by the fine linen); but the pillars of the court rest upon brass sockets, not silver as in the case of the boards See Scofield "@@reference osisRef="Scofield:ex 26:19"µµExodus 26:19@@/referenceµµ" and brass symbolizes divine righteousness in judgment See Scofield "@@reference osisRef="Scofield:nu 21:9"µµNumbers 21:9@@/referenceµµ". Redemption not only displays God's mercy, but vindicates His righteousness in showing that mercy. @@reference osisRef="ro 3:21-26"µµRomans 3:21-26@@/referenceµµ. \v 19 \bd brass\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Nu 21:9"µµNumbers 21:9@@/referenceµµ")\it*. \v 20 \bd oil\bd* \p Oil is a symbol of the Holy Spirit (Cf) @@reference osisRef="joh 3:34"µµJohn 3:34@@/referenceµµ; @@reference osisRef="heb 1:9"µµHebrews 1:9@@/referenceµµ. In Christ the oil- fed Light ever burns, the Light of the world @@reference osisRef="joh 8:12"µµJohn 8:12@@/referenceµµ. But here we have not the world, but the sanctuary. It is a question, not of testimony in and to the world, but of our communion and worship as believer-priests in the holiest @@reference osisRef="heb 10:19 heb 10:20"µµHebrews 10:19,20@@/referenceµµ. In the Tabernacle there were two compartments, two lights: the holy place with the candlestick \it (See Scofield "@@reference osisRef="Scofield:Ex 25:31"µµExodus 25:31@@/referenceµµ")\it* the holy of holies with the shekinah, or manifested glory of God. These two places are now one ; @@reference osisRef="mt 27:50 mt 27:51"µµMatthew 27:50,51@@/referenceµµ; @@reference osisRef="heb 9:6-8"µµHebrews 9:6-8@@/referenceµµ; @@reference osisRef="heb 10:19-21"µµ 10:19-21@@/referenceµµ but it is important to see that there are still two lights: Christ, the Light of life @@reference osisRef="joh 8:12"µµJohn 8:12@@/referenceµµ through the Spirit giving light upon the holy things of God, the showbread and altar of incense; and also the shekinah, now on the face of Jesus Christ @@reference osisRef="2co 4:6"µµ2 Corinthians 4:6@@/referenceµµ. Into this twofold light we, as believer- priests, are brought @@reference osisRef="1pe 2:9"µµ1 Peter 2:9@@/referenceµµ. We "walk in the light," not merely which He gives, but in which He lives @@reference osisRef="1jo 1:7"µµ1 John 1:7@@/referenceµµ. But what of the command to "bring pure oil" @@reference osisRef="ex 27:20"µµExodus 27:20@@/referenceµµ. Because our access, apprehension, communion, and transformation are by the Spirit ; @@reference osisRef="eph 2:18"µµEphesians 2:18@@/referenceµµ; @@reference osisRef="1co 2:14 1co 2:15"µµ1 Corinthians 2:14,15@@/referenceµµ; @@reference osisRef="2co 13:14"µµ2 Corinthians 13:14@@/referenceµµ; @@reference osisRef="php 2:1"µµPhilippians 2:1@@/referenceµµ; @@reference osisRef="2co 3:18"µµ2 Corinthians 3:18@@/referenceµµ. Our title to His presence is the blood @@reference osisRef="eph 2:13"µµEphesians 2:13@@/referenceµµ but only as filled with the Spirit @@reference osisRef="eph 5:18"µµEphesians 5:18@@/referenceµµ do we really walk in the light. \p \c 28 \p \v 1 \bd Aaron\bd* \p Type of Christ, our High Priest. Christ is a priest after the order of Melchizedek, but He executes his priestly office after the pattern of Aaron. Heb. 7. gives the order; Heb. 9., the pattern. \p \it (See Scofield "@@reference osisRef="Scofield:Ge 14:18"µµGenesis 14:18@@/referenceµµ")\it*. \v 2 \bd holy garments\bd* \p Heb. qodesh= "set apart" for God. Trans. "holy," v.2; "consecrate," v.3. Often trans. "sanctify." See summary, \it (See Scofield "@@reference osisRef="Scofield:Zec 8:3"µµZechariah 8:3@@/referenceµµ")\it*. This is always the fundamental idea of a holy, consecrated, separated, or sanctified person or thing--something set apart for God. Infinite confusion would have been spared the reader if qodesh had been uniformly trans. "set apart." \v 3 \bd consecrate\bd* \p Heb. qodesh= "set apart" for God. Trans. "holy," v.2; "consecrate," v.3. Often trans. "sanctify." See summary, \it (See Scofield "@@reference osisRef="Scofield:Zec 8:3"µµZechariah 8:3@@/referenceµµ")\it*. This is always the fundamental idea of a holy, consecrated, separated, or sanctified person or thing--something set apart for God. Infinite confusion would have been spared the reader if qodesh had been uniformly trans. "set apart." \v 4 \bd garments\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 29:5"µµExodus 29:5@@/referenceµµ")\it*. \v 5 \bd take gold\bd* Gold, Deity in manifestation; blue, heavenly; purple, royalty; scarlet, sacrifice; fine linen, personal righteousness, see margin ref., @@reference osisRef="ex 26:1"µµExodus 26:1@@/referenceµµ. \p \it (See Scofield "@@reference osisRef="Scofield:Ex 26:1"µµExodus 26:1@@/referenceµµ")\it*. \v 6 \bd ephod\bd* Gold, Deity in manifestation; blue, heavenly; purple, royalty; scarlet, sacrifice; fine linen, personal righteousness, see margin ref., @@reference osisRef="ex 26:1"µµExodus 26:1@@/referenceµµ. \p \it (See Scofield "@@reference osisRef="Scofield:Ex 26:1"µµExodus 26:1@@/referenceµµ")\it*. \v 12 \bd shoulders\bd* \p The place of strenghth. @@reference osisRef="isa 9:6"µµIsaiah 9:6@@/referenceµµ; @@reference osisRef="lu 15:4 lu 15:5"µµLuke 15:4,5@@/referenceµµ. \v 15 \bd gold\bd* Gold, Deity in manifestation; blue, heavenly; purple, royalty; scarlet, sacrifice; fine linen, personal righteousness, see margin ref., @@reference osisRef="ex 26:1"µµExodus 26:1@@/referenceµµ. \p \it (See Scofield "@@reference osisRef="Scofield:Ex 26:1"µµExodus 26:1@@/referenceµµ")\it*. \v 29 \bd heart\bd* \p The place of affection. Cf. @@reference osisRef="ex 28:12"µµExodus 28:12@@/referenceµµ. \v 30 \bd Urim and Thummim\bd* \p Urim and Thummim, meaning "lights and perfections." Some make these to be simply a collective name for the stones of the breastplate, so that the total effect of the twelve stones is to manifest the "lights and perfections" of Him who is the antitype of the Aaronic high priest. Per contra, @@reference osisRef="le 8:8"µµLeviticus 8:8@@/referenceµµ. This would seem to be conclusive that "the Urim and Thummim" are additional to the stones of the breastplate. In use the Urim and Thummim were connected, in some way not clearly expressed, with the ascertainment of the divine will in particular cases ; @@reference osisRef="nu 27:21"µµNumbers 27:21@@/referenceµµ; @@reference osisRef="de 33:8"µµDeuteronomy 33:8@@/referenceµµ; @@reference osisRef="1sa 28:6"µµ1 Samuel 28:6@@/referenceµµ; @@reference osisRef="ezr 2:63"µµEzra 2:63@@/referenceµµ. \v 31 \bd robe\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 29:5"µµExodus 29:5@@/referenceµµ")\it*. \v 38 \bd bear\bd* \p i.e. be responsible for every neglect or offence respecting "the holy things," etc. \p \c 29 \p \v 1 \bd do unto them to hallow them\bd* \p The priest type of consecration. (Cf. the temple type, @@reference osisRef="1ki 8:1-11"µµ1 Kings 8:1-11@@/referenceµµ; @@reference osisRef="2ch 5:4 2ch 5:14"µµ2 Chronicles 5:4,14@@/referenceµµ. The order in ; @@reference osisRef="le 8:1-le 9:24"µµLeviticus 8:1-9:24@@/referenceµµ; differs from the order here. In Leviticus the filling the hands precedes the sprinkling. \p \bd bullock, rams\bd* \it (See Scofield "@@reference osisRef="Scofield:Le 1:3"µµLeviticus 1:3@@/referenceµµ")\it*. \v 2 \bd cakes\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 25:30"µµExodus 25:30@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:le 2:1"µµLeviticus 2:1@@/referenceµµ". \v 4 Aaron shares in the washing (i.e., symbol of regeneration), @@reference osisRef="tit 3:5"µµTitus 3:5@@/referenceµµ; @@reference osisRef="joh 3:5 joh 3:6"µµJohn 3:5,6@@/referenceµµ \li (1) as needing it, be in this in contrast with Christ @@reference osisRef="heb 7:26-28"µµHebrews 7:26-28@@/referenceµµ \li (2) to typify Christ's action, who received the baptism of John, not as needing it, but as thus identifying Himself with sinners, and as fulfilling the Aaronic type. As in Aaron's case, His anointing followed the washing @@reference osisRef="ex 29:4 ex 29:7"µµExodus 29:4,7@@/referenceµµ; @@reference osisRef="mt 3:14-16"µµMatthew 3:14-16@@/referenceµµ. \p \bd wash\bd* Distinguish the washing from the use of the laver. \p @@reference osisRef="ex 30:18-21"µµExodus 30:18-21@@/referenceµµ This washing typifies regeneration \p @@reference osisRef="tit 3:5"µµTitus 3:5@@/referenceµµ the laver, daily cleansing \p @@reference osisRef="1jo 1:9"µµ1 John 1:9@@/referenceµµ See both @@reference osisRef="joh 13:10"µµJohn 13:10@@/referenceµµ. \p \v 5 \bd garments\bd* \p The priest's garments were put on in reverse order of the instructions for making them: \li (1) The "coat" @@reference osisRef="ex 28:39"µµExodus 28:39@@/referenceµµ the oriental long garment worn next to the person, made of fine linen. @@reference osisRef="ex 27:9"µµExodus 27:9@@/referenceµµ. \li (2) The "robe of the ephod" @@reference osisRef="ex 28:31-35"µµExodus 28:31-35@@/referenceµµ a long seamless garment of blue linen with an opening for the head, worn over the "coat." Pomegranates, symbol of fruitfulness, were embroidered on the skirt of the robe in blue, purple, and scarlet, alternated with golden bells, symbol of testimony, which gave a sound as the high priest went in and out of the sanctuary. The robe was secured by a golden girdle. \li (3) The ephod @@reference osisRef="ex 28:5-12"µµExodus 28:5-12@@/referenceµµ was next put on. A short garment made of linen, embroidered with gold, blue, purple, and scarlet, it consisted of two pieces, front and back, united by two shoulder-pieces and by a band about the bottom. Two onyx stones, set in gold and fastened upon the shoulder-pieces of the ephod, were engraved with the names of the twelve tribes: "and Aaron shall bear their names before Jehovah upon his two shoulders (the place of strength) for a memorial." Cf. ; @@reference osisRef="isa 9:6"µµIsaiah 9:6@@/referenceµµ; @@reference osisRef="lu 15:4 lu 15:5"µµLuke 15:4,5@@/referenceµµ. \li (4) The breastplate was a square pouch @@reference osisRef="ex 28:16"µµExodus 28:16@@/referenceµµ of linen to contain the Urim and Thummim. \it (See Scofield "@@reference osisRef="Scofield:Ex 28:30"µµExodus 28:30@@/referenceµµ")\it*. \p To the linen pouch was attached the oblong gold setting containing four rows of precious stones, on each stone a tribal name. The breastplate with the jewel work was attached at the upper corners to the shoulder-pieces of the ephod by golden chains. Golden rings were sewn on ephod and breastplate, and the latter was further secured to the ephod by laces of blue through the rings. Altogether, it was called "the breastplate of judgment" because worn by the high priest when judging the causes of the people. \it (See Scofield "@@reference osisRef="Scofield:Ex 28:30"µµExodus 28:30@@/referenceµµ")\it*. \li (5) A mitre (or "turban") of fine line was made @@reference osisRef="ex 28:37"µµExodus 28:37@@/referenceµµ to cover the head, bearing upon the front a gold plate engraved, "Holiness to the Lord" @@reference osisRef="ex 29:36"µµExodus 29:36@@/referenceµµ. \li (6) To these were added linen breeches, "from the loins even to the thighs" @@reference osisRef="ex 28:42"µµExodus 28:42@@/referenceµµ. The "coat" and linen breeches were made for the priests, also, and were the ordinary garments of high priest and priests as distinguished from the other garments, which were "for glory and beauty." \p \v 9 \bd gird\bd* \p Symbol of service. @@reference osisRef="lu 12:37"µµLuke 12:37@@/referenceµµ; @@reference osisRef="lu 17:8"µµ 17:8@@/referenceµµ; @@reference osisRef="joh 13:4"µµJohn 13:4@@/referenceµµ; @@reference osisRef="re 1:13"µµRevelation 1:13@@/referenceµµ. \v 10 \bd put their hands\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Le 1:4"µµLeviticus 1:4@@/referenceµµ")\it* \v 33 \bd atonement\bd* \p Heb. kaphar, "to cover." The English word "atonement" (at-one-ment) is not a translation of the Heb. kaphar, but a translator's interpretation. According to Scripture the legal sacrifice "covered" the offerer's sin and secured the divine forgiveness; according to the translators it made God and the sinner at- one. But the O.T. sacrifices did not at-one the sinner and God. "It is not possible that the blood of bulls and goats should take away sins." @@reference osisRef="heb 10:4"µµHebrews 10:4@@/referenceµµ. The Israelite's offering implied confession of sin and of its due desert, death; and God "covered" (passed over," @@reference osisRef="ro 3:25"µµRomans 3:25@@/referenceµµ his sin, in anticipation of Christ's sacrifice, which did, finally, "put away" the sins "done aforetime in the forbearance of God." ; @@reference osisRef="ro 3:25"µµRomans 3:25@@/referenceµµ; @@reference osisRef="heb 9:15"µµHebrews 9:15@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:25"µµRomans 3:25@@/referenceµµ")\it*. The word "atonement" does not occur in the N.T.; @@reference osisRef="ro 5:11"µµRomans 5:11@@/referenceµµ meaning reconciliation, and so rendered in the R.V. \p See "Sacrifice," @@reference osisRef="ge 4:4"µµGenesis 4:4,@@/referenceµµ and refs. \it (See Scofield "@@reference osisRef="Scofield:Ge 4:4"µµGenesis 4:4@@/referenceµµ")\it* \p \it (See Scofield "@@reference osisRef="Scofield:Le 16:5"µµLeviticus 16:5@@/referenceµµ")\it* \v 37 \bd atonement\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it*. \p \c 30 \p \v 1 \bd incense\bd* \p Altar of incense, type of Christ our intercessor @@reference osisRef="joh 17:1-26"µµJohn 17:1-26@@/referenceµµ; @@reference osisRef="heb 7:25"µµHebrews 7:25@@/referenceµµ through whom our own prayers and praises ascend to God ; @@reference osisRef="heb 13:15"µµHebrews 13:15@@/referenceµµ; @@reference osisRef="re 8:3 re 8:4"µµRevelation 8:3,4@@/referenceµµ and of the believer-priest's sacrifice of praise and worship @@reference osisRef="heb 13:15"µµHebrews 13:15@@/referenceµµ. \v 5 \bd shittim\bd* \p i.e. acacia. \v 9 \bd strange\bd* \p (Cf.) @@reference osisRef="le 10:1-3"µµLeviticus 10:1-3,@@/referenceµµ two prohibitions are given concerning worship: \li (1) No "strange" incense is to be offered. This speaks of simulated or purely formal worship. \li (2) No "strange" fire was permitted. This refers to the excitation of "religious" feelings by merely sensuous means, and to the substitution for devotion to Christ of any other devotion, as to religious causes, or sects. (Cf) @@reference osisRef="1co 1:11-13"µµ1 Corinthians 1:11-13@@/referenceµµ; @@reference osisRef="col 2:8 col 2:16-19"µµColossians 2:8,16-19@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ex 30:38"µµExodus 30:38@@/referenceµµ")\it*. \p \v 10 \bd atonement\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it*. \v 13 \bd This they shall give\bd* \p Cf. @@reference osisRef="ex 38:25-27"µµExodus 38:25-27@@/referenceµµ. Silver thus becomes a type of redemption. \it (See Scofield "@@reference osisRef="Scofield:Ex 26:19"µµExodus 26:19@@/referenceµµ")\it*. \v 18 \bd laver\bd* \p Laver, type of Christ cleansing us from defilement, and from "every spot or wrinkle or any such thing" @@reference osisRef="joh 13:2-10"µµJohn 13:2-10@@/referenceµµ; @@reference osisRef="eph 5:25-27"µµEphesians 5:25-27@@/referenceµµ. It is significant that the priests could not enter the holy place after serving at the brazen altar till hands and feet were cleansed. \v 31 \bd oil\bd* \p Anointing oil, type of the Holy Spirit for service @@reference osisRef="ac 1:8"µµActs 1:8@@/referenceµµ. \v 34 \bd frankincense\bd* \p Frankincense is not to be confounded with incense (to which it was to be added), as it is often used apart from incense. We are told what composed the incense--never in Scripture what the frankincense was. All speaks of Christ--the sweet spices of those perfections which we may apprehend, the frankincense of that which God saw in Jesus ineffable. \v 38 \bd smell\bd* \p What is condemned here is making worship a mere pleasure to the natural man, whether sensuous, as in beautiful music to please the ear, or eloquence, merely to give delight to the natural mind. (Cf) @@reference osisRef="joh 4:23 joh 4:24"µµJohn 4:23,24@@/referenceµµ. \p \c 31 \p \v 1 \bd smell\bd* \p What is condemned here is making worship a mere pleasure to the natural man, whether sensuous, as in beautiful music to please the ear, or eloquence, merely to give delight to the natural mind. (Cf) @@reference osisRef="joh 4:23 joh 4:24"µµJohn 4:23,24@@/referenceµµ. \v 18 \bd tables of stone\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 20:4"µµExodus 20:4@@/referenceµµ")\it*. \p \c 32 \p \v 1 \bd tables of stone\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 20:4"µµExodus 20:4@@/referenceµµ")\it*. \v 10 \bd let me alone\bd* \p This whole scene affords a striking contrast between law and grace. (Cf) Moses' intercession with Christ's @@reference osisRef="joh 17:1-26"µµJohn 17:1-26@@/referenceµµ Israel was a nation, under probation @@reference osisRef="ex 19:5 ex 19:6"µµExodus 19:5,6@@/referenceµµ believers under grace are a family, awaiting glory ; @@reference osisRef="joh 20:17"µµJohn 20:17@@/referenceµµ; @@reference osisRef="ro 5:1 ro 5:2"µµRomans 5:1,2@@/referenceµµ. For them there is "an advocate with the Father, whose propitiatory sacrifice never loses efficacy @@reference osisRef="1jo 2:1 1jo 2:2"µµ1 John 2:1,2@@/referenceµµ. Moses pleads a covenant @@reference osisRef="ex 32:13"µµExodus 32:13@@/referenceµµ. Christ points to a sacrifice @@reference osisRef="joh 17:4"µµJohn 17:4@@/referenceµµ. \v 12 \bd repent\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Zec 8:14"µµZechariah 8:14@@/referenceµµ")\it*. \v 14 \bd repented\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Zec 8:14"µµZechariah 8:14@@/referenceµµ")\it*. \v 16 \bd tables\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 20:4"µµExodus 20:4@@/referenceµµ")\it*. \v 30 \bd atonement\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it*. \v 34 \bd Angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \c 33 \p \v 2 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 7 \bd tabernacle\bd* \p CF. @@reference osisRef="ex 24:4"µµExodus 24:4@@/referenceµµ. This "tabernacle" is not to be confounded with that afterward made by commandment of God, but not yet made. \v 20 \bd my face\bd* \p Cf. \it (See Scofield "@@reference osisRef="Scofield:Joh 1:18"µµJohn 1:18@@/referenceµµ")\it*. \p \c 34 \p \v 1 \bd Hew\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 20:4"µµExodus 20:4@@/referenceµµ")\it*. \v 18 \bd Abib\bd* \p First month i.e. April. \c 35 \p \v 1 \v 7 \bd shittim\bd* \p i.e. acacia. \v 13 \bd shewbread\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 25:30"µµExodus 25:30@@/referenceµµ")\it*. \v 24 \bd shittim\bd* \p i.e. acacia. \c 36 \p \v 1 \v 3 \bd free offerings\bd* \p i.e. free will, \it (See Scofield "@@reference osisRef="Scofield:2Co 8:1"µµ2 Corinthians 8:1@@/referenceµµ")\it*. \v 20 \bd shittim\bd* \p i.e. acacia. \v 36 \bd shittim\bd* \p i.e. acacia. \p \c 37 \p \v 1 \bd shittim\bd* \p i.e. acacia. \v 7 \bd cherubims\bd* \p See, @@reference osisRef="1ki 6:23"µµ1 Kings 6:23,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Eze 1:5"µµEzekiel 1:5@@/referenceµµ")\it*. \p \c 38 \p \v 1 \bd shittim\bd* \p i.e. acacia. \v 27 \bd silver\bd* \p Silver thus receives its symbolic meaning--redemption. The sockets were made of the redemption money of the children of Israel. Cf. @@reference osisRef="ex 26:19"µµExodus 26:19@@/referenceµµ; @@reference osisRef="ex 30:13-16"µµ 30:13-16@@/referenceµµ; @@reference osisRef="nu 3:44-51"µµNumbers 3:44-51@@/referenceµµ. \p \bd sockets\bd* \it (See Scofield "@@reference osisRef="Scofield:Ex 26:19"µµExodus 26:19@@/referenceµµ")\it*. \c 40 \p \v 1 \v 2 \bd first month\bd* \p i.e. April. \v 34 \bd glory\bd* \p Cf. @@reference osisRef="eph 2:22"µµEphesians 2:22@@/referenceµµ. What the shekinah glory was to tabernacle and temple, that the Spirit is to the "holy temple," the Church, and to the temple which is the believer's body. @@reference osisRef="1co 6:19"µµ1 Corinthians 6:19@@/referenceµµ. scofield-main/usfm/sco.usfm20.usfm000066400000000000000000000170731435660420000173450ustar00rootroot00000000000000\id PRO \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Proverbs \p @@reference osisRef="pr 1"µµRead first chapter of Proverbs@@/referenceµµ \p This collection of sententious sayings is divine wisdom applied to the earthly conditions of the people of God. That the Proverbs were Solomon's (@@reference osisRef="pr 1:1"µµProverbs 1:1@@/referenceµµ) implies no more than that he gathered into orderly arrangement sayings already current amongst the people, the wisdom of the Spirit, perhaps through many centuries (@@reference osisRef="ec 12:9"µµEcclesiastes 12:9@@/referenceµµ). Chapters 25-29 were current in Hezekiah's time (@@reference osisRef="ec 25:1"µµEcclesiastes 25:1@@/referenceµµ). Chapters 30 and 31 are by Agur and Lemuel. \p The book is in six parts: \li To sons, 1-7. \li The praise of wisdom, 8-9. \li The folly of sin, 10-19. \li Warnings and instructions, 20-29. \li The words of Agur, 30. The words of King Lemuel, 31. \p \v 7 \bd fear\bd* \p Also; @@reference osisRef="pr 1:29"µµProverbs 1:29,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it* \v 12 \bd grave\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. \v 29 \bd fear\bd* \p Also; @@reference osisRef="pr 1:7"µµProverbs 1:7@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 2 \p \v 5 \bd fear\bd* \p Also; @@reference osisRef="pr 3:7"µµProverbs 3:7,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 21 \bd perfect\bd* \p \it (See Scofield "@@reference osisRef="Scofield:1Ki 8:61"µµ1 Kings 8:61@@/referenceµµ")\it*. \c 3 \p \v 5 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it* \v 7 \bd fear\bd* \p Also; @@reference osisRef="pr 2:5"µµProverbs 2:5@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it* \c 5 \p \v 5 \bd hell\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it* \c 7 \p \v 27 \bd hell\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it* \p \c 8 \p \v 1 \bd hell\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it* \v 13 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it* \v 22 \bd The Lord possessed me\bd* \p That wisdom is more than the personification of an attribute of God, or of the will of God as best for man, but is a distinct adumbration of Christ, is sure to the devout mind. @@reference osisRef="pr 8:22-36"µµProverbs 8:22-36@@/referenceµµ; @@reference osisRef="joh 1:1-3"µµJohn 1:1-3@@/referenceµµ; @@reference osisRef="col 1:17"µµColossians 1:17@@/referenceµµ can refer to nothing less than the Eternal Son of God. \c 9 \p \v 10 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it* \v 18 \bd hell\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it* \p \c 10 \p \v 1 \bd foolish son\bd* \p A "fool" in Scripture is never a mentally deficient person, but rather one arrogant and self-sufficient; one who orders his life as if there were no God. See, for illustration, @@reference osisRef="lu 12:16-20"µµLuke 12:16-20@@/referenceµµ. The rich man was not mentally deficient, but he was a "fool" because he supposed that his soul could live on the things in the barn, giving no thought to his eternal wellbeing. \v 27 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it* \c 11 \p \v 5 \bd perfect\bd* \p \it (See Scofield "@@reference osisRef="Scofield:1Ki 8:61"µµ1 Kings 8:61@@/referenceµµ")\it*. \v 25 \bd liberal soul\bd* \p See; @@reference osisRef="2co 9:6-10"µµ2 Corinthians 9:6-10@@/referenceµµ. \v 28 \bd trusteth\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \c 14 \p \v 2 \bd feareth\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 26 \bd fear\bd* \p Also; @@reference osisRef="pr 15:16"µµProverbs 15:16,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 27 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 15 \p \v 11 \bd hell\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it* , @@reference osisRef="job 26:6"µµJob 26:6@@/referenceµµ; @@reference osisRef="ps 139:8"µµPsalms 139:8@@/referenceµµ. \v 16 \bd fear\bd* \p Also; @@reference osisRef="pr 14:26"µµProverbs 14:26,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 24 \bd hell\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it* \v 33 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \p \c 16 \p \v 1 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 20 \bd trusteth\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \c 19 \p \v 23 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 22 \p \v 4 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 6 \bd train up a child\bd* \p See, @@reference osisRef="eph 6:4"µµEphesians 6:4@@/referenceµµ; @@reference osisRef="2ti 3:15"µµ2 Timothy 3:15@@/referenceµµ. \v 19 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \c 23 \p \v 11 \bd redeemer\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \v 14 \bd hell\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. \v 17 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 24 \p \v 21 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it* \c 27 \p \v 20 \bd grave\bd* \p Also; @@reference osisRef="pr 30:16"µµProverbs 30:16,@@/referenceµµ Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. \c 28 \p \v 25 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it* , Also; @@reference osisRef="pr 29:25"µµProverbs 29:25@@/referenceµµ. \c 30 \p \v 5 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \v 16 \bd grave\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. \c 31 \p \v 11 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \v 30 \bd feareth\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it* scofield-main/usfm/sco.usfm21.usfm000066400000000000000000000100421435660420000173330ustar00rootroot00000000000000\id ECC \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Ecclesiastes \p @@reference osisRef="ec 1"µµRead first chapter of Ecclesiastes@@/referenceµµ \p This is the book of man "under the sun," reasoning about life; it is the best man can do, with the knowledge that there is a holy God, and that He will bring every-thing into judgment. The key phrases are "under the sun;" "I perceived"; "I said in my heart." Inspiration sets down accurately what passes, but the conclusions and reasonings are, after all, man's. That those conclusions are just in declaring it "vanity" in view of judgment, to devote life to earthly things, is surely true; but the "conclusion" (@@reference osisRef="ec 12:13"µµEcclesiastes 12:13@@/referenceµµ) is legal, the best that man apart from redemption can do, and does not anticipate the Gospel. \p Ecclesiastes is in five parts: \li Theme, 1:1-3. \li Theme proved, 1:4-3:22. \li Theme unfolded in the light of human sufferings, hypocrisies, uncertainties, poverty and riches, 4:1-10:20. \li The best thing possible to the natural man apart from God, 11:1-12:12. \li The best thing possible to man under the law, 12:13,14. \c 3 \p \v 1 \v 2 \bd Vanity\bd* \p "Vanity," in Ecclesiastes, and usually in Scripture, means, not foolish pride, but the emptiness in final result of all life apart from God. It is to be born, to toil, to suffer, to experience some transitory joy, which is as nothing in view of eternity, to leave it all, and to die. See @@reference osisRef="ro 8:20-22"µµRomans 8:20-22@@/referenceµµ. \v 14 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 5 \p \v 1 \v 6 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 7 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it* \c 7 \p \v 1 \v 11 \bd good\bd* \p Or, as good as an inheritance, yea, better too. \v 16 \bd Be not righteous\bd* \p See; @@reference osisRef="ec 7:16 ec 7:17"µµEcclesiastes 7:16,17@@/referenceµµ Natural wisdom: be moderately religious and moderately wicked. \c 8 \p \v 1 \v 12 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it* \c 9 \p \v 1 \v 10 \bd there is no work\bd* \p Verse 10 is no more a divine revelation concerning the state of the dead than any other conclusion of "the Preacher" @@reference osisRef="ec 1:1"µµEcclesiastes 1:1@@/referenceµµ is such a revelation. Reasoning from the standpoint of man "under the sun" the natural man can see no difference between a dead man and a dead lion. @@reference osisRef="ec 9:4"µµEcclesiastes 9:4@@/referenceµµ. A living dog is better than either. No one would quote verse 2 as a divine revelation. These reasonings of man apart from divine revelation are set down by inspiration just as the words of Satan ; @@reference osisRef="ge 3:4"µµGenesis 3:4@@/referenceµµ; @@reference osisRef="job 2:4 job 2:5"µµJob 2:4,5@@/referenceµµ are so set down. But that life and consciousness continue between death and resurrection is directly affirmed in Scripture. ; @@reference osisRef="isa 14:9-11"µµIsaiah 14:9-11@@/referenceµµ; @@reference osisRef="mt 22:32"µµMatthew 22:32@@/referenceµµ; @@reference osisRef="mr 9:43-48"µµMark 9:43-48@@/referenceµµ; @@reference osisRef="lu 16:19-31"µµLuke 16:19-31@@/referenceµµ; @@reference osisRef="joh 11:26"µµJohn 11:26@@/referenceµµ; @@reference osisRef="2co 5:6-8"µµ2 Corinthians 5:6-8@@/referenceµµ; @@reference osisRef="php 1:21-23"µµPhilippians 1:21-23@@/referenceµµ; @@reference osisRef="re 6:9-11"µµRevelation 6:9-11@@/referenceµµ. \p \bd grave\bd* Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. \v 13 \bd fear\bd* \p Also; @@reference osisRef="de 6:2"µµDeuteronomy 6:2@@/referenceµµ; @@reference osisRef="de 10:12"µµ 10:12@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. scofield-main/usfm/sco.usfm22.usfm000066400000000000000000000107531435660420000173450ustar00rootroot00000000000000\id SNG \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Song \p @@reference osisRef="so 1"µµRead first chapter of Song@@/referenceµµ \p Nowhere in Scripture does the unspiritual mind tread upon ground so mysterious and incomprehensible as in this book, while the saintliest men and women of the ages have found it a source of pure and exquisite delight. That the love of the divine Bridegroom should follow all the analogies of the marriage relation seems evil only to minds so ascetic that martial desire itself seems to them unholy. \p The interpretation is twofold: Primarily, the book is the expression of pure marital love as ordained of God in creation, and the vindication of that love as against both asceticism and lust--the two profanations of the holiness of marriage. The secondary and larger interpretation is of Christ, the Son and His heavenly bride, the Church (@@reference osisRef="2co 11:1-4"µµ2 Corinthians 11:1-4@@/referenceµµ refs). \p In this sense the book has six divisions: \li The bride seen in restful communion with the Bridegroom, 1:1-2:7. \li A lapse and restoration, 2:3-3:5. \li Joy of fellowship, 3:6-5:1. \li Separation of interest--the bride satisfied, the Bridegroom toiling for others, 5:2-5. \li The bride seeking and witnessing, 5:6-6:3. \li Unbroken communion, 6:4-8:14. \p \v 6 Verse 6 grave \p Hebrew, "Sheol," \c 2 \p \v 2 \bd so is\bd* \p How poor are the similes of the bride as compared with those of the Bridegroom. To Him she is a "lily among thorns; she can only say that He is "as the apple tree among the trees of the wood." \v 9 \bd our wall\bd* \p "Our wall." The bride had returned to her own home: the Bridegroom seeks her. \v 14 \bd dove\bd* \p There is beautiful order here. First we have what the bride is as seen in Christ, "My dove." In herself most faulty; in Him "blameless and harmless" @@reference osisRef="php 2:15"µµPhilippians 2:15@@/referenceµµ the very character of the dove. The bride's place of safety, "in the clefts of the rock"--hidden, so to speak, in the wounds of Christ. Thirdly, her privilege. "Stairs" speaks of access. It is not "secret places," as in A.V., but "the secret of the stairs"--the way and privilege of access to His presence ; @@reference osisRef="eph 2:18"µµEphesians 2:18@@/referenceµµ; @@reference osisRef="col 3:1"µµColossians 3:1@@/referenceµµ; @@reference osisRef="heb 10:19-22"µµHebrews 10:19-22@@/referenceµµ. Fourthly, the order of approach: she is to come near before she speaks, "Let me see thy countenance," then "Let me hear thy voice." Lastly, now that she is near and has spoken, He speaks a tender word of admonition: "Take us the foxes," etc. \c 4 \p \v 9 \bd sister\bd* \p The word "sister" here is of infinitely delicate significance, intimating the very whiteness of purity in the midst of an ardour which is, like the shekinah, aglow but unspeakably holy. Sin has almost deprived us of the capacity even to stand with unshod feet before this burning bush. \c 5 \p \v 2 \bd sleep\bd* \p The bride is satisfied with her washed feet while the Bridegroom, His "head filled with dew," and His "locks with the drops of night," is toiling for others. See @@reference osisRef="lu 6:12"µµLuke 6:12@@/referenceµµ; @@reference osisRef="lu 14:21-23"µµ 14:21-23@@/referenceµµ. The state of the bride is not one of sin, but of neglect of service. She is preoccupied with the graces and perfections which she has in Christ through the Spirit ; @@reference osisRef="1co 12:4-11"µµ1 Corinthians 12:4-11@@/referenceµµ; @@reference osisRef="ga 5:22 ga 5:23"µµGalatians 5:22,23@@/referenceµµ. It is mysticism, unbalanced by the activities of the Christian warfare. Her feet are washed, her hands drop with sweet smelling myrrh; but He has gone on, and now she must seek Him (cf. @@reference osisRef="lu 2:44 lu 2:45"µµLuke 2:44,45@@/referenceµµ). \v 6 \bd I sought him\bd* \p Observe, it is now the Bridegroom Himself who occupies her heart, not His gifts-- myrrh and washed feet @@reference osisRef="joh 13:2-9"µµJohn 13:2-9@@/referenceµµ. \v 12 \bd fitly set\bd* Heb. "sitting in fulness;" i.e. fitly placed, and set as a precious stone in the foil of a ring. \p \c 6 \p \v 1 \bd we may seek him\bd* \p So soon as the bride witnesses to the Bridegroom's own personal loveliness, a desire is awakened in the daughters of Jerusalem to seek Him. \c 8 \p \v 6 \bd grave\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it* \v 8 \bd We have\bd* \p The reference here is obscure. scofield-main/usfm/sco.usfm23.usfm000066400000000000000000001516261435660420000173530ustar00rootroot00000000000000\id ISA \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Isaiah \p @@reference osisRef="isa 1"µµRead first chapter of Isaiah@@/referenceµµ \p Isaiah is justly accounted the chief of the writing prophets. He has the more comprehensive testimony and is distinctively the prophet of redemption. Nowhere else in the Scriptures written under the law have we so clear a view of grace. The New Testament Church does not appear (@@reference osisRef="Eph 3:3-10"µµEph 3:3-10@@/referenceµµ), but Messiah in His Person and sufferings, and the blessing of the Gentiles through Him, are in full vision. \p Apart from his testimony to his own time, which includes warnings of coming judgments upon the great nations of that day, the predictive messages of Isaiah cover seven great themes: \li Israel in exile and divine judgment upon Israel's oppressors. \li The return from Babylon. \li The manifestation of Messiah in humiliation (e.g. Chap. 53). \li The blessing of the Gentiles. \li The manifestation of Messiah in judgment ("the day of vengeance of our God"). \li The reign of David's righteous Branch in the kingdom-age. \li The new heavens and the new earth. \p Isaiah is in two chief divisions: \li Looking toward the captivities, 1:1-39:8. Key verses, 1:1,2. \li Looking beyond the captivities, 40:1-66:24. Key verses, 40:1,2. \p These chief divisions fall into subdivisions, as indicated in the text. \p The events recorded in Isaiah cover a period of 62 years (Ussher). \v 2 \bd Hear, O heavens\bd* \p The chapter, down to verse 23, states the case of Jehovah against Judah. Chastening, according to Deut. 28., 29., had been visited upon Israel in the land (vs. 5-8), and now the time of expulsion from the land is near. But just here Jehovah renews the promise of the Palestinian Covenant of future restoration and exaltation @@reference osisRef="isa 1:26 isa 1:27"µµIsaiah 1:26,27@@/referenceµµ; @@reference osisRef="isa 2:1-4"µµ 2:1-4@@/referenceµµ. \v 9 \bd remnant\bd* Remnant. See, @@reference osisRef="isa 10:20"µµIsaiah 10:20@@/referenceµµ; @@reference osisRef="ro 11:5"µµRomans 11:5@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ro 11:5"µµRomans 11:5@@/referenceµµ")\it* \v 13 \bd Bring no more\bd* \it (See Scofield "@@reference osisRef="Scofield:2Co 8:1"µµ2 Corinthians 8:1@@/referenceµµ")\it* @@reference osisRef="Is 1:11-17"µµIs 1:11-17@@/referenceµµ. \v 26 \bd thy judges\bd* \p Under the kingdom the ancient method of administering the theocratic government over Israel is to be restored. Cf. @@reference osisRef="jud 2:18"µµJudges 2:18@@/referenceµµ; @@reference osisRef="mt 19:28"µµMatthew 19:28@@/referenceµµ. \c 2 \p \v 1 \v 2 \bd that the mountain\bd* \p A mountain, in Scripture symbolism, means a kingdom @@reference osisRef="da 2:35"µµDaniel 2:35@@/referenceµµ; @@reference osisRef="re 13:1"µµRevelation 13:1@@/referenceµµ; @@reference osisRef="re 17:9-11"µµ 17:9-11@@/referenceµµ. \v 12 \bd Day of the Lord\bd* (Day of Jehovah) vs. \p @@reference osisRef="isa 2:10-22"µµIsaiah 2:10-22@@/referenceµµ; @@reference osisRef="isa 4:1-6"µµ 4:1-6@@/referenceµµ ; @@reference osisRef="isa 11:10-13"µµ 11:10-13@@/referenceµµ; @@reference osisRef="isa 13:9-16"µµ 13:9-16@@/referenceµµ ; @@reference osisRef="isa 24:21-23"µµ 24:21-23@@/referenceµµ; @@reference osisRef="isa 26:20 isa 26:21"µµ 26:20,21@@/referenceµµ; @@reference osisRef="isa 63:1-6"µµIsaiah 63:1-6@@/referenceµµ; @@reference osisRef="isa 66:15-24"µµ 66:15-24@@/referenceµµ; @@reference osisRef="jer 25:29-33"µµJeremiah 25:29-33@@/referenceµµ; @@reference osisRef="jer 46:10"µµ 46:10@@/referenceµµ; @@reference osisRef="eze 30:3"µµEzekiel 30:3@@/referenceµµ; @@reference osisRef="re 19:11-21"µµRevelation 19:11-21@@/referenceµµ \\c 4 \p \v 1 \v 2 \bd branch\bd* \p A name of Christ, used in fourfold way: \li (1) "The Branch of Jehovah" (@@reference osisRef="isa 4:2"µµIsaiah 4:2@@/referenceµµ), that is, the "Immanuel" character of Christ @@reference osisRef="isa 7:14"µµIsaiah 7:14@@/referenceµµ to be fully manifested to restored and converted Israel after His return in divine glory @@reference osisRef="mt 25:31"µµMatthew 25:31@@/referenceµµ. \li (2) the "Branch of David" @@reference osisRef="isa 11:1"µµIsaiah 11:1@@/referenceµµ; @@reference osisRef="jer 23:5"µµJeremiah 23:5@@/referenceµµ; @@reference osisRef="jer 33:15"µµ 33:15@@/referenceµµ that is, the Messiah, "of the seed of David according to the flesh" @@reference osisRef="ro 1:3"µµRomans 1:3@@/referenceµµ revealed in His earthly glory as King of kings, and Lord of lords; \li (3) Jehovah's "Servant, the Branch" @@reference osisRef="zec 3:8"µµZechariah 3:8@@/referenceµµ Messiah's humiliation and obedience unto death according to ; @@reference osisRef="isa 52:13-15"µµIsaiah 52:13-15@@/referenceµµ; @@reference osisRef="isa 53:1-12"µµ 53:1-12@@/referenceµµ; @@reference osisRef="php 2:5-8"µµPhilippians 2:5-8@@/referenceµµ. \li (4) the "man whose name is the Branch" @@reference osisRef="zec 6:12 zec 6:13"µµZechariah 6:12,13@@/referenceµµ that is His character as Son of man, the "last Adam," the "second Man" @@reference osisRef="1co 15:45-47"µµ1 Corinthians 15:45-47@@/referenceµµ reigning, as Priest-King, over the earth in the dominion given to and lost by the first Adam. Matthew is the Gospel of the "Branch of David"; Mark of "Jehovah's Servant, the Branch"; Luke of "the man whose name is the Branch"; John of "the Branch of Jehovah." \c 5 \p \v 1 \v 14 \bd hell\bd* Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. \c 6 \p \v 1 \v 2 \bd seraphims\bd* \p Heb. Burners. The word occurs only here. \it (See Scofield "@@reference osisRef="Scofield:Eze 1:5"µµEzekiel 1:5@@/referenceµµ")\it*. The Seraphim are, in many respects, in contrast with the Cherubim, though both are expressive of the divine holiness, which demands that the sinner shall have access to divine presence only through a sacrifice which really vindicates the righteousness of God. \p \it (See Scofield "@@reference osisRef="Scofield:Ro 3:24"µµRomans 3:24@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:ro 3:25"µµRomans 3:25@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:ro 3:26"µµRomans 3:26@@/referenceµµ" and that the saint shall be cleansed before serving. @@reference osisRef="ge 3:22-24"µµGenesis 3:22-24@@/referenceµµ illustrates the first; @@reference osisRef="isa 6:1-8"µµIsaiah 6:1-8@@/referenceµµ the second. The Cherubim may be said to have to do with the altar, the Seraphim with the laver. See Scofield "@@reference osisRef="Scofield:ps 51:7"µµPsalms 51:7@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:joh 13:10"µµJohn 13:10@@/referenceµµ". The Seraphim appear to be actual angelic beings. \v 13 \bd tenth\bd* \p See "Remnant," \it (See Scofield "@@reference osisRef="Scofield:Ro 11:5"µµRomans 11:5@@/referenceµµ")\it*. \p \bd return\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 8:18"µµIsaiah 8:18@@/referenceµµ")\it* \p \c 7 \p \v 1 \bd tenth\bd* \p See "Remnant," \it (See Scofield "@@reference osisRef="Scofield:Ro 11:5"µµRomans 11:5@@/referenceµµ")\it*. \p \bd return\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 8:18"µµIsaiah 8:18@@/referenceµµ")\it* \v 2 \bd Ephraim\bd* \p In the prophetic books "Ephraim" and "Israel" are the collective names of the ten tribes who, under Jeroboam, established the northern kingdom, subsequently called Samaria @@reference osisRef="1ki 16:24"µµ1 Kings 16:24@@/referenceµµ and were (B.C. 722) sent into an exile which still continues. @@reference osisRef="2ki 17:1-6"µµ2 Kings 17:1-6@@/referenceµµ. \p They are distinguished as "the outcasts of Israel" from "the dispersed of Judah." @@reference osisRef="isa 11:12"µµIsaiah 11:12@@/referenceµµ. "Hidden" in the world @@reference osisRef="mt 13:44"µµMatthew 13:44@@/referenceµµ they, with Judah, are yet to be restored to Palestine and made one nation again. ; @@reference osisRef="jer 23:5-8"µµJeremiah 23:5-8@@/referenceµµ; @@reference osisRef="eze 37:11-24"µµEzekiel 37:11-24@@/referenceµµ. \v 3 \bd Shearjashub\bd* \p Meaning, a remnant shall return. @@reference osisRef="isa 8:3"µµIsaiah 8:3@@/referenceµµ. \v 13 \bd Hear ye now\bd* \p The prophecy is not addressed to the faithless Ahaz, but to the whole "house of David." The objection that such a far-off event as the birth of Christ could be no "sign" to Ahaz, is, therefore, puerile. It was a continuing prophecy addressed to the Davidic family, and accounts at once for the instant assent of Mary. @@reference osisRef="lu 1:38"µµLuke 1:38@@/referenceµµ. \v 15 \bd Butter and honey\bd* \p Indicating the plainness and simplicity of the life in which the young Immanuel should be brought up. \c 8 \p \v 1 \v 12 \bd confederacy\bd* \p The reference is to the attempt to terrify Judah by the confederacy between Syria and Samaria. @@reference osisRef="isa 7:1 isa 7:2"µµIsaiah 7:1,2@@/referenceµµ. \v 18 \bd signs\bd* \p The primary application here is to the two sons of Isaiah, Maher-shalal-hash-baz= "haste ye, haste ye to the spoil," a "sign" of the coming judgment of the captivity of Judah; Shear-jashub= "a remnant shall return," a "sign" of the return of a remnant of Judah at the end of the seventy years, @@reference osisRef="jer 25:11 jer 25:12"µµJeremiah 25:11,12@@/referenceµµ; @@reference osisRef="da 9:2"µµDaniel 9:2@@/referenceµµ. The larger and final reference is to our Lord @@reference osisRef="heb 2:13 heb 2:14"µµHebrews 2:13,14@@/referenceµµ. \c 9 \p \v 1 \v 3 \bd not\bd* Omit, not. Isaiah complains that despite the wickedness of the northern kingdom her afflictions are light, her prosperity great. \v 7 \bd throne of David\bd* \p The "throne of David" is a phrase as definite, historic, historically, as "throne of the Caesars," and as little admits of "spiritualizing." @@reference osisRef="lu 1:32 lu 1:33"µµLuke 1:32,33@@/referenceµµ. See "Kingdom (O.T.). \it (See Scofield "@@reference osisRef="Scofield:Zec 12:8"µµZechariah 12:8@@/referenceµµ")\it*. "Davidic Covenant," See Scofield "@@reference osisRef="Scofield:2sa 7:16"µµ2 Samuel 7:16@@/referenceµµ", @@reference osisRef="ac 15:14-16"µµActs 15:14-16@@/referenceµµ. \v 8 \bd Jacob\bd* \it (See Scofield "@@reference osisRef="Scofield:Ge 32:28"µµGenesis 32:28@@/referenceµµ")\it*. \v 12 \bd For all this his anger\bd* \p See @@reference osisRef="isa 9:17 isa 9:21"µµIsaiah 9:17,21@@/referenceµµ; @@reference osisRef="isa 5:25"µµ 5:25@@/referenceµµ; @@reference osisRef="isa 10:4"µµ 10:4@@/referenceµµ \p The context explains. Jehovah's hand is outstretched still because His chastisement is followed by no amendment on the part of Israel. \c 10 \p \v 1 \v 12 \bd that when\bd* \p A permanent method in the divine government of the earth. Israel is always the centre of the divine counsels earthward @@reference osisRef="de 32:8"µµDeuteronomy 32:8@@/referenceµµ. The Gentile nations are permitted to afflict Israel in chastisement for her national sins, but invariably and inevitably retribution falls upon them. See ; @@reference osisRef="ge 15:13 ge 15:14"µµGenesis 15:13,14@@/referenceµµ; @@reference osisRef="de 30:5-7"µµDeuteronomy 30:5-7@@/referenceµµ; @@reference osisRef="isa 14:1 isa 14:2"µµIsaiah 14:1,2@@/referenceµµ; @@reference osisRef="joe 3:1-8"µµJoel 3:1-8@@/referenceµµ; @@reference osisRef="mic 5:7-9"µµMicah 5:7-9@@/referenceµµ; @@reference osisRef="mt 25:31-40"µµMatthew 25:31-40@@/referenceµµ. \v 20 \bd that day\bd* \p "That day": often the equivalent of "the day of the Lord" @@reference osisRef="isa 2:10-22"µµIsaiah 2:10-22@@/referenceµµ; @@reference osisRef="re 19:11-21"µµRevelation 19:11-21@@/referenceµµ. The prophecy here passes from the general to the particular, from historic and fulfilled judgments upon Assyria to the final destruction of all Gentile world-power at the return of the Lord in glory. (See "Armageddon," ; @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ; @@reference osisRef="re 19:21"µµ 19:21@@/referenceµµ "Times of the Gentiles," ; @@reference osisRef="lu 21:24"µµLuke 21:24@@/referenceµµ; @@reference osisRef="re 16:19"µµRevelation 16:19,@@/referenceµµ "The great tribulation," ; @@reference osisRef="ps 2:5"µµPsalms 2:5@@/referenceµµ; @@reference osisRef="re 7:14"µµRevelation 7:14,@@/referenceµµ and \it (See Scofield "@@reference osisRef="Scofield:Isa 13:19"µµIsaiah 13:19@@/referenceµµ")\it* \p \c 11 \p \v 1 \bd The Davidic kingdom\bd* \p The order of events in Isa. 10., 11., is noteworthy. Isa. 10. gives the distress of the Remnant in Palestine in the great tribulation. @@reference osisRef="ps 2:5"µµPsalms 2:5@@/referenceµµ; @@reference osisRef="re 7:14"µµRevelation 7:14@@/referenceµµ and the approach and destruction of the Gentile host under the Beast. ; @@reference osisRef="da 7:8"µµDaniel 7:8@@/referenceµµ; @@reference osisRef="re 19:20"µµRevelation 19:20@@/referenceµµ. Is. 11. immediately follows with its glorious picture of the kingdom-age. Precisely the same order is found in Re 19., 20. (See "Kingdom," O.T., ; @@reference osisRef="ge 1:26-28"µµGenesis 1:26-28@@/referenceµµ; @@reference osisRef="zec 12:8"µµZechariah 12:8@@/referenceµµ N.T. ; @@reference osisRef="lu 1:31-33"µµLuke 1:31-33@@/referenceµµ; @@reference osisRef="1co 15:28"µµ1 Corinthians 15:28@@/referenceµµ. Also \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:mt 6:33"µµMatthew 6:33@@/referenceµµ". \p That nothing of this occurred at the first coming of Christ is evident from a comparison of the history of the times of Christ with this and all the other parallel prophecies. So far from regathering dispersed Israel and establishing peace in the earth, His crucifixion was soon followed (A.D. 70) by the destruction of Jerusalem, and the utter scattering of the Palestinian Jews amongst the nations. \p \bd shall come forth a rod\bd* \p This chapter is a prophetic picture of the glory of the future kingdom. This is the kingdom announced by John Baptist as "at hand." It was then rejected, but will be set up when David's Son returns in glory @@reference osisRef="lu 1:31 lu 1:32"µµLuke 1:31,32@@/referenceµµ; @@reference osisRef="ac 15:15 ac 15:16"µµActs 15:15,16@@/referenceµµ. \p \bd Branch\bd* \it (See Scofield "@@reference osisRef="Scofield:Isa 4:2"µµIsaiah 4:2@@/referenceµµ")\it* \v 2 \bd fear\bd* \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it* \v 9 \bd for the earth\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Hab 2:14"µµHabakkuk 2:14@@/referenceµµ")\it* \v 10 \bd an ensign\bd* \p (Day of Jehovah) vs. @@reference osisRef="isa 2:10-22"µµIsaiah 2:10-22@@/referenceµµ; @@reference osisRef="isa 4:1-6"µµ 4:1-6@@/referenceµµ ; @@reference osisRef="isa 11:10-13"µµ 11:10-13@@/referenceµµ; @@reference osisRef="isa 13:9-16"µµ 13:9-16@@/referenceµµ ; @@reference osisRef="isa 24:21-23"µµ 24:21-23@@/referenceµµ; @@reference osisRef="isa 26:20 isa 26:21"µµ 26:20,21@@/referenceµµ @@reference osisRef="isa 63:1-6"µµ 63:1-6@@/referenceµµ; @@reference osisRef="isa 66:15-24"µµ 66:15-24@@/referenceµµ; @@reference osisRef="re 19:11-21"µµRevelation 19:11-21@@/referenceµµ. \c 12 \p \v 1 \v 2 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it* \p \c 13 \p \v 1 \bd burden\bd* \p A "burden," Heb. massa= a heavy, weighty thing, is a message, or oracle concerning Babylon, Assyria, Jerusalem, etc. It is "heavy" because the wrath of God is in it, and grievous for the prophet to declare. \p \bd Babylon\bd* \p The city, Babylon is not in view here, as the immediate context shows. It is important to note the significance of the name when used symbolically. "Babylon" is the Greek form: invariably in the O.T. Hebrew the word is simply Babel, the meaning of which is confusion, and in this sense the word is used symbolically. \li (1) In the prophets, when the actual city is not meant, the reference is to the "confusion" into which the whole social order of the world has fallen under Gentile world-domination. (See "Times of the Gentiles," @@reference osisRef="lu 21:24"µµLuke 21:24@@/referenceµµ; @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ; @@reference osisRef="isa 13:4"µµIsaiah 13:4@@/referenceµµ gives the divine view of the welter of warring Gentile powers. The divine order is given in Isa. 11. Israel in her own land, the centre of the divine government of the world and channel of the divine blessing; and the Gentiles blessed in association with Israel. Anything else is, politically, mere "babel." \li (2) In @@reference osisRef="re 14:8-11"µµRevelation 14:8-11@@/referenceµµ; @@reference osisRef="re 16:19"µµ 16:19@@/referenceµµ the Gentile world-system is in view in connection with Armageddon ; @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ; @@reference osisRef="re 19:21"µµ 19:21@@/referenceµµ while in Re 17. the reference is to apostate Christianity, destroyed by the nations @@reference osisRef="re 17:16"µµRevelation 17:16@@/referenceµµ headed up under the Beast ; @@reference osisRef="da 7:8"µµDaniel 7:8@@/referenceµµ; @@reference osisRef="re 19:20"µµRevelation 19:20@@/referenceµµ and false prophet. In Isaiah the political Babylon is in view, literally as to the then existing city, and symbolically as to the times of the Gentiles. In the Revelation both the symbolical- political and symbolical-religious Babylon are in view, for there both are alike under the tyranny of the Beast. Religious Babylon is destroyed by political Babylon @@reference osisRef="re 17:16"µµRevelation 17:16@@/referenceµµ political Babylon by the appearing of the Lord @@reference osisRef="re 19:19-21"µµRevelation 19:19-21@@/referenceµµ. That Babylon the city is not to be rebuilt is clear from ; @@reference osisRef="isa 13:19-22"µµIsaiah 13:19-22@@/referenceµµ; @@reference osisRef="jer 51:24-26 jer 51:62-64"µµJeremiah 51:24-26,62-64@@/referenceµµ. By political Babylon is meant the Gentile world-system. (See "World," ; @@reference osisRef="joh 7:7"µµJohn 7:7@@/referenceµµ; @@reference osisRef="re 13:8"µµRevelation 13:8@@/referenceµµ) It may be added that, in Scripture symbolism, Egypt stands for the world as such; Babylon for the world of corrupt power and corrupted religion; Nineveh for the pride, the haughty glory of the world. \p \v 9 \bd Day of the Lord\bd* \p (Day of Jehovah) vs. \p @@reference osisRef="isa 2:10-22"µµIsaiah 2:10-22@@/referenceµµ; @@reference osisRef="isa 4:1-6"µµ 4:1-6@@/referenceµµ ; @@reference osisRef="isa 11:10-13"µµ 11:10-13@@/referenceµµ; @@reference osisRef="isa 13:9-16"µµ 13:9-16@@/referenceµµ ; @@reference osisRef="isa 24:21-23"µµ 24:21-23@@/referenceµµ; @@reference osisRef="isa 26:20 isa 26:21"µµ 26:20,21@@/referenceµµ; @@reference osisRef="isa 63:1-6"µµIsaiah 63:1-6@@/referenceµµ; @@reference osisRef="isa 66:15-24"µµ 66:15-24@@/referenceµµ; @@reference osisRef="re 19:11-21"µµRevelation 19:11-21@@/referenceµµ. \v 19 \bd And Babylon\bd* \p Verses 12-16 look forward to the apocalyptic judgments (Re 6.-13.). Verses 17-22 have a near and far view. They predict the destruction of the literal Babylon then existing; with the further statement that, once destroyed, Babylon should never be rebuilt (cf) @@reference osisRef="jer 51:61-64"µµJeremiah 51:61-64@@/referenceµµ. All of this has been literally fulfilled. But the place of this prediction in a great prophetic strain looks forward to the destruction of both politico-Babylon and ecclesio- Babylon in the time of the Beast shows that the destruction of the actual Babylon typifies the greater destruction yet to come upon the mystical Babylons. Cf. \it (See Scofield "@@reference osisRef="Scofield:Isa 13:1"µµIsaiah 13:1@@/referenceµµ")\it*. \p \bd Babylon\bd* See note 2; \it (See Scofield "@@reference osisRef="Scofield:Isa 13:1"µµIsaiah 13:1@@/referenceµµ")\it*. \c 14 \p \v 1 \v 9 \bd hell\bd* \p Heb. "Sheol," Also; 15 \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it* \v 11 \bd grave\bd* Heb. "Sheol," \p \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it* \v 12 \bd son of the morning\bd* \p Verses 12-14 evidently refer to Satan, who, as prince of this world-system (see "World," @@reference osisRef="joh 7:7"µµJohn 7:7@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it* is the real unseen ruler of the successive world- powers. Tyre, Babylon, Medo-Persia, Greece, Rome, etc. (see @@reference osisRef="eze 28:12-14"µµEzekiel 28:12-14@@/referenceµµ Lucifer, "day-star," can be none other that Satan. This tremendous passage marks the beginning of sin in the universe. When Lucifer said, "I will," sin began. See Scofield "@@reference osisRef="Scofield:re 20:10"µµRevelation 20:10@@/referenceµµ". \p See other instances of addressing Satan through another, @@reference osisRef="ge 3:15"µµGenesis 3:15@@/referenceµµ; @@reference osisRef="mt 16:22 mt 16:23"µµMatthew 16:22,23@@/referenceµµ. \v 15 \bd hell\bd* \p Heb. "Sheol," Also; @@reference osisRef="Is 14:9"µµIs 14:9@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. \v 22 \bd Babylon\bd* \p See note 2; \it (See Scofield "@@reference osisRef="Scofield:Isa 13:1"µµIsaiah 13:1@@/referenceµµ")\it*. \v 26 \bd whole earth\bd* \p This universality is significant and marks the whole passage as referring, not merely to a near judgment upon Assyria, but in a yet larger sense to the final crash of the present world-system at the end of the age. (See "Times of the Gentiles," @@reference osisRef="lu 21:24"µµLuke 21:24@@/referenceµµ; @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ; @@reference osisRef="da 2:44 da 2:45"µµDaniel 2:44,45@@/referenceµµ "Armageddon," ; @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ; @@reference osisRef="re 19:17"µµ 19:17@@/referenceµµ. No other such universal catastrophe on the nations is known to Scripture. \v 28 \bd burden\bd* \p See note 1; \it (See Scofield "@@reference osisRef="Scofield:Isa 13:1"µµIsaiah 13:1@@/referenceµµ")\it*. \v 29 \bd come forth\bd* \p The descendants of Ahaz. \v 32 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it* \p \c 15 \p \v 1 \bd Moab\bd* \p This "burden" had a precursive fulfilment in Sennacherib's invasion, B.C. 704, three years after the prediction @@reference osisRef="isa 16:14"µµIsaiah 16:14@@/referenceµµ but the words have a breadth of meaning which includes also the final world-battle. (\it (See Scofield "@@reference osisRef="Scofield:Re 19:17"µµRevelation 19:17@@/referenceµµ")\it* , @@reference osisRef="isa 16:1-5"µµIsaiah 16:1-5@@/referenceµµ which is a continuation of this "burden," shows the "tabernacle of David" set up, the next event in order after the destruction of the Beast and his armies. Cf. the order in ; @@reference osisRef="isa 10:28-34"µµIsaiah 10:28-34@@/referenceµµ; @@reference osisRef="isa 11:1-10"µµ 11:1-10@@/referenceµµ ; @@reference osisRef="ac 15:14-17"µµActs 15:14-17@@/referenceµµ; @@reference osisRef="re 19:17-21"µµRevelation 19:17-21@@/referenceµµ; @@reference osisRef="re 20:1-4"µµ 20:1-4@@/referenceµµ. \p \bd burden\bd* See note 1; \it (See Scofield "@@reference osisRef="Scofield:Isa 13:1"µµIsaiah 13:1@@/referenceµµ")\it*. \p \c 16 \p \v 1 \bd Sela\bd* \p Or, Petra: Heb. a rock. \v 5 \bd tabernacle of David\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ac 15:16"µµActs 15:16@@/referenceµµ")\it* \p \c 17 \p \v 1 \bd burden of Damascus\bd* \p As in the burden of Moab, there was doubtless a near fulfilment in Sennacherib's approaching invasion, but @@reference osisRef="Is 17:12-14"µµIs 17:12-14@@/referenceµµ as evidently look forward to the final invasion and battle. ("Armageddon," @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Re 19:17"µµRevelation 19:17@@/referenceµµ")\it* ) Cf. @@reference osisRef="isa 10:26-34"µµIsaiah 10:26-34@@/referenceµµ. \c 18 \p \v 1 \v 2 \bd That sendeth ambassadors\bd* \p The local reference is evidently to an embassy from Egypt, resulting in the alliance denounced in Is. 30., 31., @@reference osisRef="jer 37:7-11"µµJeremiah 37:7-11@@/referenceµµ. \p \c 19 \p \v 1 \bd burden\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 13:1"µµIsaiah 13:1@@/referenceµµ")\it* \p \c 21 \p \v 1 \bd burden\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 13:1"µµIsaiah 13:1@@/referenceµµ")\it* \v 11 \bd burden\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 13:1"µµIsaiah 13:1@@/referenceµµ")\it* \v 13 \bd burden\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 13:1"µµIsaiah 13:1@@/referenceµµ")\it* \p \c 22 \p \v 1 \bd burden\bd* \p See note 1, \it (See Scofield "@@reference osisRef="Scofield:Isa 13:1"µµIsaiah 13:1@@/referenceµµ")\it*. \v 15 \bd Shebna\bd* \p @@reference osisRef="Is 22:15-19"µµIs 22:15-19@@/referenceµµ. A foreigner and court favourite displaced as treasurer by Eliakim. ; @@reference osisRef="isa 36:3"µµIsaiah 36:3@@/referenceµµ; @@reference osisRef="isa 37:2"µµ 37:2@@/referenceµµ. \v 22 \bd open\bd* \p Here the prophecy looks forward to Christ. @@reference osisRef="re 3:7"µµRevelation 3:7@@/referenceµµ. \p \c 23 \p \v 1 \bd burden\bd* See note 1; \p \it (See Scofield "@@reference osisRef="Scofield:Isa 13:1"µµIsaiah 13:1@@/referenceµµ")\it*. \p \c 24 \p \v 1 \bd maketh\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ge 1:2"µµGenesis 1:2@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:Is 4:23"µµIs 4:23@@/referenceµµ" \v 21 \bd in that day\bd* \p (Day of Jehovah) @@reference osisRef="isa 2:10-22"µµIsaiah 2:10-22@@/referenceµµ; @@reference osisRef="isa 4:1-6"µµ 4:1-6@@/referenceµµ ; @@reference osisRef="isa 11:10-13"µµ 11:10-13@@/referenceµµ; @@reference osisRef="isa 13:9-16"µµ 13:9-16@@/referenceµµ ; @@reference osisRef="isa 24:21-23"µµ 24:21-23@@/referenceµµ; @@reference osisRef="isa 26:20 isa 26:21"µµ 26:20,21@@/referenceµµ @@reference osisRef="isa 63:1-6"µµ 63:1-6@@/referenceµµ; @@reference osisRef="isa 66:15-24"µµ 66:15-24@@/referenceµµ. @@reference osisRef="re 19:11-21"µµRevelation 19:11-21@@/referenceµµ. \c 26 \p \v 1 \v 3 \bd trusteth\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it* \v 19 \bd thy dead men\bd* \p Eliminate the supplied words, men, and, together with. "Body" is in the plural, "bodies." @@reference osisRef="isa 26:19-21"µµIsaiah 26:19-21@@/referenceµµ with chapter 27., constitute Jehovah's answer to the plaint of Israel, @@reference osisRef="isa 26:11-18"µµIsaiah 26:11-18@@/referenceµµ. Verse 19 should read: "Thy dead shall live: my dead bodies shall rise" (i.e. the dead bodies of Jehovah's people). The restoration and re-establishment of Israel as a nation is also spoken of as a resurrection @@reference osisRef="eze 37:1-11"µµEzekiel 37:1-11@@/referenceµµ and many hold that no more than this is meant in @@reference osisRef="isa 26:19"µµIsaiah 26:19@@/referenceµµ. But since the first resurrection is unto participation in the kingdom @@reference osisRef="re 20:4-6"µµRevelation 20:4-6@@/referenceµµ it seems the better view that both meanings are here. \p \c 28 \p \v 1 \bd Ephraim\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 7:2"µµIsaiah 7:2@@/referenceµµ")\it* \v 15 \bd hell\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it* \v 18 \bd hell\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. \p \c 29 \p \v 1 \bd Ariel\bd* "Lion of God" = Jerusalem. \v 3 \bd And I will camp\bd* \p Here, as often in prophecy, and especially in Isaiah, the near and far horizons blend. The near view is of Sennacherib's invasion and the destruction of the Assyrian host by the angel of the Lord (Isa. 36., 37.); the far view is that of the final gathering of the Gentile hosts against Jerusalem at the end of the great tribulation @@reference osisRef="ps 2:5"µµPsalms 2:5@@/referenceµµ; @@reference osisRef="re 7:14"µµRevelation 7:14@@/referenceµµ when a still greater deliverance will be wrought. (See "Times of the Gentiles," ; @@reference osisRef="lu 21:24"µµLuke 21:24@@/referenceµµ; @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ. The same remark applies also to @@reference osisRef="isa 28:14-18"µµIsaiah 28:14-18@@/referenceµµ where there is a near reference to the Egyptian alliance ("we have made a covenant," etc.), while the reference to the stone @@reference osisRef="isa 29:16"µµIsaiah 29:16@@/referenceµµ carries the meaning forward to the end-time, and the covenant of unbelieving Israel with the Beast. @@reference osisRef="da 9:27"µµDaniel 9:27@@/referenceµµ. \v 22 \bd redeemed\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:ex 14:30"µµExodus 14:30@@/referenceµµ". \c 30 \p \v 1 \v 3 \bd trust\bd* \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \v 6 \bd burden\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 13:1"µµIsaiah 13:1@@/referenceµµ")\it* \v 12 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it* \v 27 \bd Behold\bd* \p The imagery of @@reference osisRef="isa 30:27 isa 30:28"µµIsaiah 30:27,28@@/referenceµµ is cumulative. Judah is making an alliance with Egypt when she might be in league with Him whose judgment upon the world-powers will be like a terrible thunder-tempest (v.27), turning streams into torrents neck-deep (v. 28, f.c.); who will sift the nations in their own sieve of vanity (or "destruction"), and put His bridle into the jaws of the peoples. \v 33 \bd Tophet\bd* \p See @@reference osisRef="jer 7:31"µµJeremiah 7:31@@/referenceµµ; @@reference osisRef="jer 19:6"µµ 19:6@@/referenceµµ; @@reference osisRef="2ki 23:10"µµ2 Kings 23:10@@/referenceµµ \p Historically a place in the valley of Hinnom where human sacrifices were offered. The word means "place of fire." The symbolic reference is to the lake of fire and the doom of the Beast. @@reference osisRef="re 19:20"µµRevelation 19:20@@/referenceµµ. \p \c 31 \p \v 1 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it* \p \c 32 \p \v 1 \bd king\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 29:3"µµIsaiah 29:3@@/referenceµµ")\it*. \p In chapters 32.-35. the same blended meanings of near and far fulfilments are found. The near view is still of Sennacherib's invasion, the far view of the day of the Lord. @@reference osisRef="isa 2:10-22"µµIsaiah 2:10-22@@/referenceµµ; @@reference osisRef="re 19:11-21"µµRevelation 19:11-21@@/referenceµµ and the kingdom blessing to follow. \c 33 \p \v 1 \v 6 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it* \c 34 \p \v 1 \v 5 \bd Idumea\bd* \p See; @@reference osisRef="isa 34:1-8"µµIsaiah 34:1-8,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ge 36:1"µµGenesis 36:1@@/referenceµµ")\it* \c 35 \p \v 1 \v 9 \bd redeemed\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \c 36 \p \v 1 \v 5 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it* \c 37 \p \v 1 \v 10 \bd trustest\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it* \v 36 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \c 38 \p \v 1 \v 10 \bd grave\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it* \v 18 \bd grave\bd* Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it* \p \bd death\bd* \it (See Scofield "@@reference osisRef="Scofield:Ec 9:10"µµEcclesiastes 9:10@@/referenceµµ")\it* \p \c 40 \p \v 1 \bd Comfort\bd* \p The first two verses of Isa. 40. give the key-note of the second part of the prophecy of Isaiah. The great theme of this section is Jesus Christ in His sufferings, and the glory that shall follow in the Davidic kingdom. (See "Christ in O.T.," sufferings,) @@reference osisRef="ge 4:4"µµGenesis 4:4@@/referenceµµ; @@reference osisRef="heb 10:18"µµHebrews 10:18@@/referenceµµ glory, ; @@reference osisRef="2sa 7:8-15"µµ2 Samuel 7:8-15@@/referenceµµ; @@reference osisRef="zec 12:8"µµZechariah 12:8@@/referenceµµ Since Israel is to be regathered, converted, and made the centre of the new social order when the kingdom is set up, this part of Isaiah appropriately contains glowing prophecies concerning these events. The full view of the redemptive sufferings of Christ (e.g. @@reference osisRef="Isa 53"µµIsa. 53@@/referenceµµ) leads to the evangelic strain so prominent in this part of Isaiah. (e.g. @@reference osisRef="Isa 44:22-23 Isa 55:1-3"µµIsa 44:22-23, 55:1-3@@/referenceµµ). \p The change in style, about which so much has been said, is no more remarkable than the change of theme. A prophet who was also a patriot would not write of the sins and coming captivity of his people in the same exultant and joyous style which he would use to describe their redemption, blessing, and power. In @@reference osisRef="joh 12:37-44"µµJohn 12:37-44@@/referenceµµ quotations from @@reference osisRef="Isa 53:6"µµIsa. 53. and 6@@/referenceµµ. are both ascribed to Isaiah. \v 22 \bd circle\bd* \p A remarkable reference to the sphericity of the earth. See, also, @@reference osisRef="isa 42:5"µµIsaiah 42:5@@/referenceµµ; @@reference osisRef="isa 44:24"µµ 44:24@@/referenceµµ; @@reference osisRef="isa 51:13"µµ 51:13@@/referenceµµ; @@reference osisRef="job 9:8"µµJob 9:8@@/referenceµµ; @@reference osisRef="ps 104:2"µµPsalms 104:2@@/referenceµµ; @@reference osisRef="jer 10:12"µµJeremiah 10:12@@/referenceµµ. \c 41 \p \v 1 \v 2 \bd the righteous man from the east\bd* \p The reference here seems to be to Cyrus, whose victories and rapid growth in power are here ascribed to the providence of God. @@reference osisRef="isa 41:5-7"µµIsaiah 41:5-7@@/referenceµµ describe the effect upon the nations of the rise of the Persian power. They heartened each other, and made (@@reference osisRef="Is 41:7"µµIs 41:7@@/referenceµµ) new idols. At verse 8 the prophet addresses Israel. Since it was their God who raised up Cyrus, they should expect good, not evil, from him (@@reference osisRef="isa 41:8-20"µµIsaiah 41:8-20@@/referenceµµ). @@reference osisRef="isa 41:21-24"µµIsaiah 41:21-24@@/referenceµµ form a contemptuous challenge to the idols in whom the nations are trusting. \v 8 \bd servant\bd* \p Three servants of Jehovah are mentioned in Isaiah: \li (1) David @@reference osisRef="isa 37:35"µµIsaiah 37:35@@/referenceµµ \li (2) Israel the nation @@reference osisRef="isa 41:8-16"µµIsaiah 41:8-16@@/referenceµµ; @@reference osisRef="isa 43:1-10"µµ 43:1-10@@/referenceµµ ; @@reference osisRef="isa 44:1-8 isa 44:21"µµ 44:1-8,21@@/referenceµµ; @@reference osisRef="isa 45:4"µµ 45:4@@/referenceµµ; @@reference osisRef="isa 48:20"µµ 48:20@@/referenceµµ \li (3) Messiah @@reference osisRef="isa 42:1-12"µµIsaiah 42:1-12,@@/referenceµµ Is 49., entire chapter, but note especially @@reference osisRef="isa 49:5-7"µµIsaiah 49:5-7,@@/referenceµµ where the Servant Christ restores the servant nation; @@reference osisRef="isa 50:4-6"µµIsaiah 50:4-6@@/referenceµµ; @@reference osisRef="isa 52:13-15"µµ 52:13-15@@/referenceµµ @@reference osisRef="isa 53:1-12"µµ 53:1-12@@/referenceµµ. Israel the nation was a faithless servant, but restored and converted will yet thresh mountains. Against the Servant Christ no charge of unfaithfulness or failure is brought. \it (See Scofield "@@reference osisRef="Scofield:Isa 42:1"µµIsaiah 42:1@@/referenceµµ")\it*. \p \v 14 \bd redeemed\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \p \c 42 \p \v 1 \bd servant\bd* \p There is a twofold account of the Coming Servant: \li (1) he is represented as weak, despised, rejected, slain: \li (2) and also as a mighty conqueror, taking vengeance on the nations and restoring Israel (e.g. @@reference osisRef="isa 40:10"µµIsaiah 40:10@@/referenceµµ; @@reference osisRef="isa 63:1-4"µµ 63:1-4@@/referenceµµ). The former class of passages relate to the first advent, and are fulfilled; the latter to the second advent, and are unfulfilled. \p \v 6 \bd for a light of the Gentiles\bd* \p The prophets connect the Gentiles with Christ in a threefold way" \li (1) as the Light He brings salvation to the Gentiles @@reference osisRef="lu 2:32"µµLuke 2:32@@/referenceµµ; @@reference osisRef="ac 13:47 ac 13:48"µµActs 13:47,48@@/referenceµµ \li (2) as the "Root of Jesse" He is to reign over the Gentiles in His kingdom. @@reference osisRef="isa 11:10"µµIsaiah 11:10@@/referenceµµ; @@reference osisRef="ro 15:12"µµRomans 15:12@@/referenceµµ. He saves the Gentiles, which is the distinctive feature of this present age. ; @@reference osisRef="ro 11:17-24"µµRomans 11:17-24@@/referenceµµ; @@reference osisRef="eph 2:11 eph 2:12"µµEphesians 2:11,12@@/referenceµµ He reigns over the Gentiles in the kingdom-age, to follow this. See "Kingdom (O.T.)," ; @@reference osisRef="ge 1:26-28"µµGenesis 1:26-28@@/referenceµµ; @@reference osisRef="zec 12:8"µµZechariah 12:8@@/referenceµµ. \li (3) Believing Gentiles in the present age, together with believing Jews, constitute "the church which is His body." \it (See Scofield "@@reference osisRef="Scofield:Eph 3:6"µµEphesians 3:6@@/referenceµµ")\it* \p \v 9 \bd former things\bd* \p i.e. Isaiah's prediction of Sennacherib's invasion and its results, Isa. 10 and 37. See also, @@reference osisRef="isa 41:21-23"µµIsaiah 41:21-23@@/referenceµµ; @@reference osisRef="isa 43:8-isa 1244:7"µµ 43:8-1244:7@@/referenceµµ; @@reference osisRef="isa 48:3 isa 48:5 isa 48:16"µµ 48:3,5,16@@/referenceµµ. This appeal of the prophet to the fulfilment of his former predictions strongly confirms the unity of the book. \p \c 43 \p \v 1 \bd redeemed\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \c 44 \p \v 1 \v 2 \bd Jesurun\bd* \p i.e. upright. Symbolical name of Israel. @@reference osisRef="de 32:15"µµDeuteronomy 32:15@@/referenceµµ; @@reference osisRef="de 33:5 de 33:26"µµ 33:5,26@@/referenceµµ \v 6 \bd redeemed\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \v 22 \bd redeemed\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \v 23 \bd redeemed\bd* \p Heb. goel, Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it* \v 28 \bd Cyrus\bd* \p Cf. @@reference osisRef="1ki 13:2"µµ1 Kings 13:2@@/referenceµµ where Josiah was mentioned by name three hundred years before his birth. \p \c 45 \p \v 1 \bd anointed\bd* \p The only instance where the word is applied to a Gentile. Nebuchadnezzar is called the "servant" of Jehovah @@reference osisRef="jer 25:9"µµJeremiah 25:9@@/referenceµµ; @@reference osisRef="jer 27:6"µµ 27:6@@/referenceµµ; @@reference osisRef="jer 43:10"µµ 43:10@@/referenceµµ This, with the designation "My shepherd" @@reference osisRef="isa 44:28"µµIsaiah 44:28@@/referenceµµ also a Messianic title, marks Cyrus as that startling exception, a Gentile type of Christ. The points are: \li (1) both are irresistible conquerors of Israel's enemies. @@reference osisRef="isa 45:1"µµIsaiah 45:1@@/referenceµµ; @@reference osisRef="re 19:19-21"µµRevelation 19:19-21@@/referenceµµ \li (2) both are restorers of the holy city @@reference osisRef="isa 44:28"µµIsaiah 44:28@@/referenceµµ; @@reference osisRef="zec 14:1-11"µµZechariah 14:1-11@@/referenceµµ \li (3) through both is the name of the one true God glorified @@reference osisRef="isa 45:6"µµIsaiah 45:6@@/referenceµµ; @@reference osisRef="1co 15:28"µµ1 Corinthians 15:28@@/referenceµµ. \p \v 7 \bd create evil\bd* \p Heb. "ra" translated "sorrow," "wretchedness," "adversity," "afflictions," "calamities," but never translated sin. God created evil only in the sense that He made sorrow, wretchedness, etc., to be the sure fruits of sin. \c 47 \p \v 1 \v 4 \bd redeemed\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \v 10 \bd trusted\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it* \c 48 \p \v 1 \v 17 \bd redeemer\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \v 20 \bd redeemed\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it* \c 49 \p \v 1 \v 6 \bd Gentiles\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 42:6"µµIsaiah 42:6@@/referenceµµ")\it* \v 7 \bd the redeemer\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it* \v 8 \bd Verse Heading: Israel to preserved and restored\bd* \p The Lord Jesus and the believing remnant of Israel are here joined. What is said is true of both. \v 12 \bd Sinim\bd* \p The word is supposed to refer to a people of the far East, perhaps the Chinese. \v 26 \bd redeemer\bd* \p Heb. goel, Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \p \c 50 \p \v 1 \bd redeemer\bd* \p Heb. goel, Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \v 2 \bd redeem\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:ex 14:30"µµExodus 14:30@@/referenceµµ". \v 10 \bd feareth\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 51 \p \v 1 \v 9 \bd Art thou not\bd* \p The ref. is to Egypt @@reference osisRef="isa 30:7"µµIsaiah 30:7@@/referenceµµ at the Exodus: \v 10 \bd ransomed\bd* \p Heb. "goel,: Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it* \c 52 \p \v 1 \v 3 \bd redeemed\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \v 12 \bd For ye shall\bd* \p Contra. @@reference osisRef="ex 12:33 ex 12:39"µµExodus 12:33,39@@/referenceµµ. \v 14 \bd so marred\bd* \p The literal rendering is terrible: "So marred from the form of man was His aspect that His appearance was not that of a son of man"--i.e. not human--the effect of the brutalities described in @@reference osisRef="mt 26:67 mt 26:68"µµMatthew 26:67,68@@/referenceµµ; @@reference osisRef="mt 27:27-30"µµ 27:27-30@@/referenceµµ. \p \c 54 \p \v 1 \bd travail\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mic 5:1"µµMicah 5:1@@/referenceµµ")\it*. \v 5 \bd husband\bd* \p Wife (of Jehovah). @@reference osisRef="jer 31:32"µµJeremiah 31:32@@/referenceµµ; @@reference osisRef="isa 54:5"µµIsaiah 54:5@@/referenceµµ; @@reference osisRef="ho 2:1-23"µµHosea 2:1-23@@/referenceµµ \c 57 \p \v 1 \v 9 \bd hell\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it* \v 13 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \c 59 \p \v 1 \v 4 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \v 19 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 20 \bd Redeemer\bd* \p Redemption: Kinsman type, summary. The goel, or Kinsman-Redeemer, is a beautiful type of Christ. \li (1) The kinsman redemption was of persons, and an inheritance @@reference osisRef="le 25:48"µµLeviticus 25:48@@/referenceµµ; @@reference osisRef="le 25:25"µµ 25:25@@/referenceµµ; @@reference osisRef="ga 4:5"µµGalatians 4:5@@/referenceµµ; @@reference osisRef="eph 1:7 eph 1:11 eph 1:14"µµEphesians 1:7,11,14@@/referenceµµ \li (2) The Redeemer must be a kinsman @@reference osisRef="le 25:48 le 25:49"µµLeviticus 25:48,49@@/referenceµµ; @@reference osisRef="ru 3:12 ru 3:13"µµRuth 3:12,13@@/referenceµµ; @@reference osisRef="ga 4:4"µµGalatians 4:4@@/referenceµµ; @@reference osisRef="heb 2:14 heb 2:15"µµHebrews 2:14,15@@/referenceµµ. \li (3) The Redeemer must be able to redeem @@reference osisRef="ru 4:4-6"µµRuth 4:4-6@@/referenceµµ; @@reference osisRef="jer 50:34"µµJeremiah 50:34@@/referenceµµ; @@reference osisRef="joh 10:11 joh 10:18"µµJohn 10:11,18@@/referenceµµ \li (4) Redemption is effected by the goel paying the just demand in full @@reference osisRef="le 25:27"µµLeviticus 25:27@@/referenceµµ; @@reference osisRef="1pe 1:18 1pe 1:19"µµ1 Peter 1:18,19@@/referenceµµ; @@reference osisRef="ga 3:13"µµGalatians 3:13@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ex 14:30"µµExodus 14:30@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:ro 3:24"µµRomans 3:24@@/referenceµµ" \p \bd come to Zion\bd* \p The time when the "Redeemer shall come to Zion" is fixed, relatively, by @@reference osisRef="ro 11:23-29"µµRomans 11:23-29@@/referenceµµ as following the completion of the Gentile Church. That is also the order of the great dispensational passage, @@reference osisRef="ac 15:14-17"µµActs 15:14-17@@/referenceµµ. \p In both, the return of the Lord to Zion follows the outcalling of the Church. \c 60 \p \v 1 \v 3 \bd light\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 42:6"µµIsaiah 42:6@@/referenceµµ")\it* \v 16 \bd redeemer\bd* \p Heb. goel, Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it* \c 61 \p \v 1 \v 2 \bd acceptable year of the Lord\bd* \p Observe that Jesus suspended the reading of this passage in the synagogue at Nazareth @@reference osisRef="lu 4:16-21"µµLuke 4:16-21@@/referenceµµ at the comma in the middle of @@reference osisRef="isa 61:2"µµIsaiah 61:2@@/referenceµµ. The first advent, therefore, opened the day of grace, "the acceptable year of Jehovah," but does not fulfil the day of vengeance. That will be taken up when Messiah returns @@reference osisRef="2th 1:7-10"µµ2 Thessalonians 1:7-10@@/referenceµµ Cf. ; @@reference osisRef="isa 34:8"µµIsaiah 34:8@@/referenceµµ; @@reference osisRef="isa 35:4-10"µµ 35:4-10@@/referenceµµ. The last verse, taken with the 4th, gives the historic connection: the vengeance precedes the regathering of Israel, and synchronizes with the day of the Lord. ; @@reference osisRef="isa 2:10-22"µµIsaiah 2:10-22@@/referenceµµ; @@reference osisRef="re 19:11-21"µµRevelation 19:11-21@@/referenceµµ; @@reference osisRef="isa 63:1-6"µµIsaiah 63:1-6@@/referenceµµ. \c 62 \p \v 1 \v 4 \bd Hephzibah\bd* \p i.e. My delight is in her. \v 12 \bd redeemed\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it* \p \c 63 \p \v 1 \bd redeemed\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it* \v 3 \bd tread them\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ge 36:1"µµGenesis 36:1@@/referenceµµ")\it* Also Armageddon (battle of). @@reference osisRef="Is 60:1-6"µµIs 60:1-6@@/referenceµµ; @@reference osisRef="Is 66:15-16"µµ66:15,16@@/referenceµµ; @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ; @@reference osisRef="re 19:11-21"µµ 19:11-21@@/referenceµµ See Scofield "@@reference osisRef="Scofield:re 19:17"µµRevelation 19:17@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:re 19:19"µµRevelation 19:19@@/referenceµµ" \v 4 \bd Day of the Lord\bd* (Day of Jehovah) @@reference osisRef="isa 2:10-22"µµIsaiah 2:10-22@@/referenceµµ; @@reference osisRef="isa 4:1-6"µµ 4:1-6@@/referenceµµ ; @@reference osisRef="isa 11:10-13"µµ 11:10-13@@/referenceµµ; @@reference osisRef="isa 13:9-16"µµ 13:9-16@@/referenceµµ ; @@reference osisRef="isa 24:21-23"µµ 24:21-23@@/referenceµµ; @@reference osisRef="isa 26:20 isa 26:21"µµ 26:20,21@@/referenceµµ; @@reference osisRef="isa 63:1-6"µµIsaiah 63:1-6@@/referenceµµ; @@reference osisRef="isa 66:15-24"µµIsaiah 66:15-24@@/referenceµµ; @@reference osisRef="re 19:11-21"µµRevelation 19:11-21@@/referenceµµ \v 9 \bd angel\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \p \bd redeemed\bd* Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \v 10 \bd holy Spirit\bd* Holy Spirit. @@reference osisRef="eze 2:2"µµEzekiel 2:2@@/referenceµµ; @@reference osisRef="ge 1:2"µµGenesis 1:2@@/referenceµµ; @@reference osisRef="mal 2:15"µµMalachi 2:15@@/referenceµµ \v 16 \bd our Father\bd* \p Cf. @@reference osisRef="isa 1:2"µµIsaiah 1:2@@/referenceµµ; @@reference osisRef="isa 64:8"µµ 64:8@@/referenceµµ. Israel, collectively, the national Israel, recognizes God as the national Father (cf) @@reference osisRef="ex 4:22 ex 4:23"µµExodus 4:22,23,@@/referenceµµ Doubtless the believing Israelite was born anew (cf) ; @@reference osisRef="joh 3:3 joh 3:5"µµJohn 3:3,5@@/referenceµµ; @@reference osisRef="lu 13:28"µµLuke 13:28@@/referenceµµ but the O.T. Scriptures show no trace of the consciousness of personal sonship. The explanation is given in @@reference osisRef="ga 4:1-7"µµGalatians 4:1-7@@/referenceµµ. \p The Israelite, though a child, "differed nothing from a servant." The Spirit, as the "Spirit of His Son," could not be given to impart the consciousness of sonship until redemption had been accomplished. @@reference osisRef="ga 4:4-6"µµGalatians 4:4-6@@/referenceµµ See "Adoption" ; @@reference osisRef="ro 8:15"µµRomans 8:15@@/referenceµµ; @@reference osisRef="eph 1:5"µµEphesians 1:5@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Eph 1:5"µµEphesians 1:5@@/referenceµµ")\it*. \p \bd redeemer\bd* Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it* \v 17 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 64 \p \v 1 \v 8 \bd our father\bd* \p Here the reference is to relationship through creation, rather than through faith, as in @@reference osisRef="ac 17:28 ac 17:29"µµActs 17:28,29@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ac 17:29"µµActs 17:29@@/referenceµµ")\it*. \c 65 \p \v 1 \v 17 \bd behold\bd* \p Verse 17 looks beyond the kingdom-age to the new heavens and the new earth (see refs. at "create"), but verses 18-25 describe the kingdom-age itself. Longevity is restored, but death, the "last enemy" @@reference osisRef="1co 15:26"µµ1 Corinthians 15:26@@/referenceµµ is not destroyed till after Satan's rebellion at the end of the thousand years. @@reference osisRef="re 20:7-14"µµRevelation 20:7-14@@/referenceµµ. \c 66 \p \v 1 \v 7 \bd travailed\bd* \p @@reference osisRef="isa 66:7 isa 66:8"µµIsaiah 66:7,8@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Mic 5:1"µµMicah 5:1@@/referenceµµ")\it* \v 15 Marg \p \bd render his anger\bd* (Day of Jehovah) \p @@reference osisRef="isa 2:10-22"µµIsaiah 2:10-22@@/referenceµµ; @@reference osisRef="isa 4:1-6"µµ 4:1-6@@/referenceµµ ; @@reference osisRef="isa 11:10-13"µµ 11:10-13@@/referenceµµ; @@reference osisRef="isa 13:9-16"µµ 13:9-16@@/referenceµµ ; @@reference osisRef="isa 24:21-23"µµ 24:21-23@@/referenceµµ; @@reference osisRef="isa 26:20 isa 26:21"µµ 26:20,21@@/referenceµµ; @@reference osisRef="isa 63:1-6"µµIsaiah 63:1-6@@/referenceµµ; @@reference osisRef="isa 66:15-24"µµ 66:15-24@@/referenceµµ; @@reference osisRef="re 19:11-21"µµRevelation 19:11-21@@/referenceµµ scofield-main/usfm/sco.usfm24.usfm000066400000000000000000000611141435660420000173440ustar00rootroot00000000000000\id JER \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Jeremiah \p @@reference osisRef="jer 1"µµRead first chapter of Jeremiah@@/referenceµµ \p Jeremiah began his ministry in the 13th year of Josiah, about 60 years after Isaiah's death. Zephaniah and Habakkuk were contemporaries of his earlier ministry. Daniel of his later. After the death of Josiah, the kingdom of Judah hastened to its end in the Babylonian captivity. Jeremiah remained in the land ministering to the poor Remnant (@@reference osisRef="2ki 24:14"µµ2 Kings 24:14@@/referenceµµ) until they went into Egypt, whither he followed them, and where he died, early in the 70 year's captivity. Jeremiah, prophesying before and during the exile of Judah, connects the pre-exile prophets with Ezekiel and Daniel, prophets of the exile. \p Jeremiah's vision includes: the Babylonian captivity; the return after 70 years; the world- wide dispersion; the final regathering; the kingdom-age; the day of judgment on the Gentile powers, and the Remnant. \p Jeremiah is in six chief divisions: \li From the prophet's call to his message to the first captives. 1:1-29:32. \li Prophecies and events not chronological, 30:1-36:2. \li From the accession to the captivity of Zedekiah, 37:1-39,18. \li Jeremiah's prophecies in the land after the final captivity of Judah, 40:1-42:22. \li The prophet in Egypt, 43:1-44:30. \li Miscellaneous prophecies45:1-52:34. \p The events recorded in Jeremiah cover a period of 41 years (Ussher). \v 3 \bd fifth month\bd* \p i.e. August. \v 11 \bd rod\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Nu 17:8"µµNumbers 17:8@@/referenceµµ")\it* \p \c 2 \p \v 1 \bd word of the Lord\bd* \p The general character of the first message from Jehovah to Judah by Jeremiah is threefold: \li (1) He reminds Israel of the days of blessing and deliverance, e.g. @@reference osisRef="jer 2:1-7"µµJeremiah 2:1-7@@/referenceµµ. \li (2) He reproaches them with forsaking Him, e.g. @@reference osisRef="jer 2:13"µµJeremiah 2:13@@/referenceµµ. \li (3) He accuses them of choosing other, and impotent, gods, e.g. @@reference osisRef="jer 2:10-12 jer 2:26-28"µµJeremiah 2:10-12,26-28@@/referenceµµ. \p All these messages are to be thought of as inspired sermons, spoken to the people and subsequently written. Cf. @@reference osisRef="jer 36:1-32"µµJeremiah 36:1-32@@/referenceµµ. \c 3 \p \v 1 \v 6 \bd The Lord said\bd* \p The general character of the second message to Judah is: \li (1) of reproach that the example of Jehovah's chastening of the northern kingdom @@reference osisRef="2ki 17:1-18"µµ2 Kings 17:1-18@@/referenceµµ had produced no effect upon Judah, e.g. @@reference osisRef="jer 3:6-10"µµJeremiah 3:6-10@@/referenceµµ. \li (2) of warning of a like chastisement impending over Judah, e.g. @@reference osisRef="jer 3:15-17"µµJeremiah 3:15-17@@/referenceµµ. \li (3) of touching appeals to return to Jehovah, e.g. @@reference osisRef="jer 3:12-14"µµJeremiah 3:12-14@@/referenceµµ. \li (4) of promises of final national restoration and blessing, e.g. @@reference osisRef="jer 3:16-18"µµJeremiah 3:16-18@@/referenceµµ. \p \bd Israel\bd* \p "Israel" and "Ephraim": names by which the northern kingdom (the ten tribes) is usually called in the prophets. When by "Israel" the whole nation is meant, it will appear from the context. \c 4 \p \v 1 \v 23 \bd without form and void\bd* \p Cf. @@reference osisRef="ge 1:2"µµGenesis 1:2@@/referenceµµ. "Without form and void" describes the condition of the earth as the result of judgment ; @@reference osisRef="jer 4:24-26"µµJeremiah 4:24-26@@/referenceµµ; @@reference osisRef="isa 24:1"µµIsaiah 24:1@@/referenceµµ which overthrew the primal order of @@reference osisRef="ge 1:1"µµGenesis 1:1@@/referenceµµ. SCOFIELD'S "GAP" THEORY! \p For Another Point of View: See Topic 401495 (Gap Theory) For Another Point of View: See Topic 8756 \p \v 28 \bd repent\bd* \it (See Scofield "@@reference osisRef="Scofield:Zec 8:14"µµZechariah 8:14@@/referenceµµ")\it*. \c 5 \p \v 1 \v 17 \bd trustedst\bd* \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it* \v 24 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \p \c 7 \p \v 1 \bd The word that came\bd* \p The general character of the message in the temple gate is, like the first and second messages, one of rebuke, warning, and exhortation, but this message is addressed more to such in Judah as still maintaining outwardly the worship of Jehovah; it is a message to religious Judah, e.g. @@reference osisRef="jer 7:2 jer 7:9 jer 7:10"µµJeremiah 7:2,9,10@@/referenceµµ; @@reference osisRef="jer 9:10 jer 9:11"µµ 9:10,11@@/referenceµµ. \v 8 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \v 22 \bd nor commanded\bd* \p Cf. \it (See Scofield "@@reference osisRef="Scofield:Ex 20:4"µµExodus 20:4@@/referenceµµ")\it* , note 2, the threefold giving of the law. The command concerning burnt-offerings and sacrifices was not given to the people till they had broken the decalogue, the law of obedience. \v 33 \bd carcases\bd* See @@reference osisRef="jer 19:11"µµJeremiah 19:11@@/referenceµµ; @@reference osisRef="2ki 23:10"µµ2 Kings 23:10@@/referenceµµ; @@reference osisRef="eze 6:5"µµEzekiel 6:5@@/referenceµµ. Fulfilled in part in all the destructions of Jerusalem, but with a final look toward @@reference osisRef="re 19:17-21"µµRevelation 19:17-21@@/referenceµµ. \c 8 \p \v 1 \v 6 \bd repented\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Zec 8:14"µµZechariah 8:14@@/referenceµµ")\it*. \c 9 \p \v 1 \v 4 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \c 10 \p \v 1 \v 7 \bd fear\bd* \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \p \c 11 \p \v 1 \bd The word\bd* \p This, like the other messages, is made up of rebuke, exhortation, and warning, but in this instance these are based upon the violation of the Palestinian Covenant @@reference osisRef="de 28:1-de 30:9"µµDeuteronomy 28:1-30:9@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:De 30:3"µµDeuteronomy 30:3@@/referenceµµ")\it*. The Assyrian and Babylonian captivities of Israel and of Judah were the execution of the warning, @@reference osisRef="de 28:63-68"µµDeuteronomy 28:63-68@@/referenceµµ. \v 15 \bd holy flesh\bd* \p See @@reference osisRef="hag 2:12"µµHaggai 2:12@@/referenceµµ i.e. to what purpose the "holy flesh" of sacrifices? Its efficacy is "passed from thee" who rejoicest in evil. Cf. @@reference osisRef="isa 1:13-15"µµIsaiah 1:13-15@@/referenceµµ. \c 12 \p \v 1 \v 5 \bd swelling of Jordan\bd* \p i.e. under such a test as in @@reference osisRef="jer 49:19"µµJeremiah 49:19@@/referenceµµ; @@reference osisRef="jer 50:44"µµ 50:44@@/referenceµµ; @@reference osisRef="jos 3:15"µµJoshua 3:15@@/referenceµµ; @@reference osisRef="1ch 12:15"µµ1 Chronicles 12:15@@/referenceµµ \c 13 \p \v 1 \v 25 \bd trusted\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \p \c 14 \p \v 1 \bd dearth\bd* \p The significance of a drought at this time was very great. It was one of the signs predicted in the Palestinian Covenant @@reference osisRef="de 28:23 de 28:24"µµDeuteronomy 28:23,24@@/referenceµµ and already fulfilled in part in the reign of Ahab. @@reference osisRef="1ki 17:1"µµ1 Kings 17:1,@@/referenceµµ etc. As that sign had been followed, even though after a long interval, by the Assyrian captivity of the northern kingdom, it should have been received by Judah as a most solemn warning. \c 15 \p \v 1 \v 6 \bd repenting\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Zec 8:14"µµZechariah 8:14@@/referenceµµ")\it* \v 11 \bd the Lord said\bd* \p The Remnant, of whom Jeremiah was the representative, are carefully distinguished from the unbelieving mass of the people. The coming captivity, which they must share, for they too have sinned @@reference osisRef="jer 15:13"µµJeremiah 15:13@@/referenceµµ though Jehovah's judgment upon the nation, will be but a purifying chastisement to them, and they receive a special promise @@reference osisRef="jer 15:11"µµJeremiah 15:11@@/referenceµµ. Verses @@reference osisRef="jer 15:15-18"µµJeremiah 15:15-18@@/referenceµµ give the answer of the Remnant to verses @@reference osisRef="jer 15:11-14"µµJeremiah 15:11-14@@/referenceµµ. Two things characterize the believing Remnant always-loyal to the word of God, and separation from those who mock at that word @@reference osisRef="jer 15:16 jer 15:17"µµJeremiah 15:16,17@@/referenceµµ Cf. @@reference osisRef="re 3:8-10"µµRevelation 3:8-10@@/referenceµµ. \v 21 \bd thee\bd* Marg \p \bd redeem\bd* \p \bd thee\bd* Remnant. \p @@reference osisRef="jer 15:11-21"µµJeremiah 15:11-21@@/referenceµµ; @@reference osisRef="jer 23:3-8"µµJeremiah 23:3-8@@/referenceµµ; @@reference osisRef="jer 31:7 jer 31:14"µµ 31:7,14@@/referenceµµ; @@reference osisRef="isa 1:9"µµIsaiah 1:9@@/referenceµµ; @@reference osisRef="eze 6:8"µµEzekiel 6:8@@/referenceµµ; @@reference osisRef="eze 8:11-14"µµ 8:11-14@@/referenceµµ; @@reference osisRef="eze 9:4"µµ 9:4@@/referenceµµ; @@reference osisRef="eze 11:16-21"µµEzekiel 11:16-21@@/referenceµµ; @@reference osisRef="joe 2:32"µµJoel 2:32@@/referenceµµ; @@reference osisRef="am 5:15"µµAmos 5:15@@/referenceµµ; @@reference osisRef="mic 2:12"µµMicah 2:12@@/referenceµµ; @@reference osisRef="mic 4:1"µµ 4:1@@/referenceµµ; @@reference osisRef="mic 5:3"µµ 5:3@@/referenceµµ; @@reference osisRef="mic 7:18"µµ 7:18@@/referenceµµ; @@reference osisRef="zep 2:7"µµZephaniah 2:7@@/referenceµµ; @@reference osisRef="zep 3:13"µµ 3:13@@/referenceµµ; @@reference osisRef="hag 1:14"µµHaggai 1:14@@/referenceµµ; @@reference osisRef="zec 8:6"µµZechariah 8:6@@/referenceµµ; @@reference osisRef="mal 3:16-18"µµMalachi 3:16-18@@/referenceµµ; @@reference osisRef="ro 11:5"µµRomans 11:5@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ro 11:5"µµRomans 11:5@@/referenceµµ")\it*. \p \bd redeem\bd* \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:ex 14:30"µµExodus 14:30@@/referenceµµ". \c 16 \p \v 1 \bd saying\bd* \p The sign of the unmarried prophet is interpreted by the context. The whole social life of Judah was about to be disrupted and cease from the land. But note the promises of verses @@reference osisRef="jer 16:14-16"µµJeremiah 16:14-16@@/referenceµµ; @@reference osisRef="jer 17:7 jer 17:8"µµ 17:7,8@@/referenceµµ. \v 21 \bd The Lord\bd* \p Or, JEHOVAH. @@reference osisRef="ps 83:18"µµPsalms 83:18@@/referenceµµ. \p \c 17 \p \v 1 \bd The Lord\bd* \p Or, JEHOVAH. @@reference osisRef="ps 83:18"µµPsalms 83:18@@/referenceµµ. \v 5 \bd trusteth\bd* \p @@reference osisRef="ps 2:12"µµPsalms 2:12@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \p \c 18 \p \v 1 \bd The word\bd* \p Israel (the whole nation) a vessel marred in the Potter's hand, is the key to this prophetic strain. But Jehovah will make "it again another vessel" @@reference osisRef="jer 18:4"µµJeremiah 18:4@@/referenceµµ. \v 8 \bd repent\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Zec 8:14"µµZechariah 8:14@@/referenceµµ")\it*. \c 20 \p \v 1 \v 3 \bd Magormissabib\bd* \p i.e. Terror on every side. \v 16 \bd repented\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Zec 8:14"µµZechariah 8:14@@/referenceµµ")\it*. \c 22 \p \v 1 \v 24 \bd Coniah\bd* \p Contracted from Jeconiah, @@reference osisRef="1ch 3:16"µµ1 Chronicles 3:16@@/referenceµµ. \p \c 23 \p \v 1 \bd restoration\bd* \p This final restoration is shown to be accomplished after a period of unexampled tribulation @@reference osisRef="jer 30:3-10"µµJeremiah 30:3-10@@/referenceµµ and in connection with the manifestation of David's righteous Branch @@reference osisRef="jer 23:5"µµJeremiah 23:5@@/referenceµµ who is also Jehovah-tsidkenu @@reference osisRef="jer 23:6"µµJeremiah 23:6@@/referenceµµ. The restoration here foretold is not to be confounded with the return of a feeble remnant of Judah under Ezra, Nehemiah, and Zerubbabel at the end of the 70 years @@reference osisRef="jer 29:10"µµJeremiah 29:10@@/referenceµµ. At His first advent Christ, David's righteous Branch @@reference osisRef="lu 1:31-33"µµLuke 1:31-33@@/referenceµµ did not "execute justice and judgment in the earth," but was crowned with thorns and crucified. Neither was Israel the nation restored, nor did the Jewish people say, "The Lord our righteousness." Cf. @@reference osisRef="ro 10:3"µµRomans 10:3@@/referenceµµ. The prophecy is yet to be fulfilled. @@reference osisRef="ac 15:14-17"µµActs 15:14-17@@/referenceµµ. \v 3 \bd remnant\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Jer 15:21"µµJeremiah 15:21@@/referenceµµ")\it*. \v 5 \bd Branch\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 4:2"µµIsaiah 4:2@@/referenceµµ")\it*. \c 25 \p \v 1 \v 11 \bd seventy years\bd* \p Cf. @@reference osisRef="le 26:33-35"µµLeviticus 26:33-35@@/referenceµµ; @@reference osisRef="2ch 36:21"µµ2 Chronicles 36:21@@/referenceµµ; @@reference osisRef="da 9:2"µµDaniel 9:2@@/referenceµµ The 70 years may be reckoned to begin with the first deportation of Judah to Babylon. @@reference osisRef="2ki 24:10-15"µµ2 Kings 24:10-15@@/referenceµµ. B.C. 604 according to the Assyrian Eponym Canon, or B.C. 606 according to Ussher; or from the final deportation ; @@reference osisRef="2ki 25:1-30"µµ2 Kings 25:1-30@@/referenceµµ; @@reference osisRef="2ch 36:17-20"µµ2 Chronicles 36:17-20@@/referenceµµ; @@reference osisRef="jer 39:8-10"µµJeremiah 39:8-10@@/referenceµµ. B.C. 586 (Assyr. Ep. Canon), or B.C. 588 (Ussher). In the first case the 70 years extend to the decree of Cyrus for the return @@reference osisRef="ezr 1:1-3"µµEzra 1:1-3@@/referenceµµ B.C. (Assyr. Ep. Canon), or B.C. 536 (Ussher). In the second case the 70 years terminate B.C. 516 (Assyr.Ep. Canon) with the completion of the temple. The latter is more probable reckoning in the light of @@reference osisRef="da 9:25"µµDaniel 9:25@@/referenceµµ. \v 20 \bd Uz\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Job 1:1"µµJob 1:1@@/referenceµµ")\it*. \v 26 \bd Sheshach\bd* \p A name for Babylon. @@reference osisRef="jer 51:41"µµJeremiah 51:41@@/referenceµµ. \v 29 \bd all the inhabitants\bd* \p The scope of this great prophecy cannot be limited to the invasion of Nebuchadnezzar. If Jehovah does not spare His own city, should the Gentile nations imagine that there is no judgment for them? The prophecy leaps to the very end of this age. (See "Day of the Lord," @@reference osisRef="isa 2:10-22"µµIsaiah 2:10-22@@/referenceµµ; @@reference osisRef="re 19:11-21"µµRevelation 19:11-21@@/referenceµµ "Armageddon," ; @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ; @@reference osisRef="re 19:11-21"µµ 19:11-21@@/referenceµµ. \p \bd I will call\bd* \it (See Scofield "@@reference osisRef="Scofield:Isa 2:12"µµIsaiah 2:12@@/referenceµµ")\it*. \c 26 \p \v 1 \v 3 \bd repent\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Zec 8:14"µµZechariah 8:14@@/referenceµµ")\it*. \v 11 \bd this man\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Jer 38:4"µµJeremiah 38:4@@/referenceµµ")\it*. \v 13 \bd repent\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Zec 8:14"µµZechariah 8:14@@/referenceµµ")\it*. \v 19 \bd fear\bd* \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \p \bd repented\bd* \it (See Scofield "@@reference osisRef="Scofield:Zec 8:14"µµZechariah 8:14@@/referenceµµ")\it*. \p \c 28 \p \v 1 \bd fifth month\bd* \p i.e. August. \v 15 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \v 17 \bd seventh month\bd* \p i.e. October. \p \c 29 \p \v 1 \bd carried away captives\bd* \p Cf. @@reference osisRef="2ki 24:10-16"µµ2 Kings 24:10-16@@/referenceµµ. The complete captivity of Judah came eleven years later. @@reference osisRef="2ki 25:1-7"µµ2 Kings 25:1-7@@/referenceµµ. \p \c 30 \p \v 1 \bd The word\bd* \p The writings of Jeremiah in chapters 30 to 36, cannot with certainty be arranged in consecutive order. Certain dates are mentioned (e.g. @@reference osisRef="jer 32:1"µµJeremiah 32:1@@/referenceµµ; @@reference osisRef="jer 33:1"µµ 33:1@@/referenceµµ; @@reference osisRef="jer 34:1 jer 34:8"µµ 34:1,8@@/referenceµµ; @@reference osisRef="jer 35:1"µµ 35:1@@/referenceµµ but retrospectively. The narrative, so far as Jeremiah gives a narrative, is resumed at @@reference osisRef="jer 37:1"µµJeremiah 37:1@@/referenceµµ. These chapters constitute a kind of summary of prophecy concerning Israel as a nation, looking on especially to the last days, the day of the Lord, and the kingdom-age to follow. If the marginal references are carefully followed the order will become clear. But these prophecies are interspersed with much historical matter concerning Jeremiah and his time. \v 2 \bd Write\bd* \p Three "writings" by Jeremiah are to be distinguished: \li (1) This is impersonal--a general prophecy, and probably the earliest. @@reference osisRef="jer 30:1-jer 31:40"µµJeremiah 30:1-31:40@@/referenceµµ. \li (2) The prophecy destroyed by Jehoiakim. @@reference osisRef="jer 1:1-jer 36:23"µµJeremiah 1:1-36:23@@/referenceµµ. \li (3) The destroyed writing re-written doubtless the writing preserved to us. @@reference osisRef="jer 36:27"µµJeremiah 36:27@@/referenceµµ. \p \v 6 \bd travail\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mic 5:1"µµMicah 5:1@@/referenceµµ")\it*. \c 31 \p \v 1 \v 7 \bd remnant\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Jer 15:21"µµJeremiah 15:21@@/referenceµµ")\it*. \v 11 \bd redeemed\bd* \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:ex 14:30"µµExodus 14:30@@/referenceµµ". \p \bd ransomed\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \v 19 \bd repented\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Zec 8:14"µµZechariah 8:14@@/referenceµµ")\it*. \c 32 \p \v 1 \v 9 \bd bought\bd* \li (1) A sign of Jeremiah's faith in his own predictions of the restoration of Judah @@reference osisRef="jer 32:15"µµJeremiah 32:15@@/referenceµµ for the field was then occupied by the Babylonian army; and \li (2) a sign to Judah of that coming restoration. \p \v 24 \bd mounts\bd* \p Or, engines of shot. \v 40 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \p \c 33 \p \v 1 \bd while he\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Jer 37:11"µµJeremiah 37:11@@/referenceµµ")\it*. \v 15 \bd In those days\bd* \p See "Davidic Covenant" \it (See Scofield "@@reference osisRef="Scofield:2Sa 7:16"µµ2 Samuel 7:16@@/referenceµµ")\it*. "Kingdom (O.T.)" @@reference osisRef="ge 1:26"µµGenesis 1:26@@/referenceµµ. See Scofield "@@reference osisRef="Scofield:zec 12:8"µµZechariah 12:8@@/referenceµµ". "Kingdom (N.T.)" ; @@reference osisRef="lu 1:31-33"µµLuke 1:31-33@@/referenceµµ; @@reference osisRef="1co 15:28"µµ1 Corinthians 15:28@@/referenceµµ. \p \bd Branch\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 4:2"µµIsaiah 4:2@@/referenceµµ")\it*. \c 36 \p \v 1 \v 9 \bd ninth month\bd* \p i.e. December. \v 22 \bd ninth month\bd* \p i.e. December. \c 37 \p \v 1 \v 11 \bd And it came to pass\bd* \p Five phases of Jeremiah's prison experiences are recorded: \li (1) He is arrested in the gate and committed to a dungeon on the false charge of treason @@reference osisRef="jer 37:11-15"µµJeremiah 37:11-15@@/referenceµµ. \li (2) he is released from the dungeon, but restrained to the court of the prison; \li (3) he is imprisoned in the miry dungeon and kept in prison court @@reference osisRef="jer 38:1-6"µµJeremiah 38:1-6@@/referenceµµ. \li (4) he is again released from the dungeon and kept in the prison court @@reference osisRef="jer 38:13-28"µµJeremiah 38:13-28@@/referenceµµ until the capture of the city; \li (5) carried in chains from the city by Nebuzar-adan, captain of the guard, he is finally released at Ramah. @@reference osisRef="jer 40:1-4"µµJeremiah 40:1-4@@/referenceµµ. \c 38 \p \v 1 \v 4 \bd let this man\bd* \p See @@reference osisRef="jer 26:11"µµJeremiah 26:11@@/referenceµµ. \p The fundamental reason why the prophetic warnings of the Old and New Testaments are unwelcome to an unreasoning optimism. \v 6 \bd then took they\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Jer 37:11"µµJeremiah 37:11@@/referenceµµ")\it*. \p \c 39 \p \v 1 \bd tenth month\bd* \p i.e. January. \v 2 \bd fourth month\bd* \p i.e. July. \v 7 \bd Babylon\bd* \p Here began the "times of the Gentiles," the mark of which is that Jerusalem is "trodden down of the Gentiles," i.e. under Gentile overlordship. This has been true from the time of Nebuchadnezzar to this day. See "Times of the Gentiles" \it (See Scofield "@@reference osisRef="Scofield:Lu 21:24"µµLuke 21:24@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:re 16:19"µµRevelation 16:19@@/referenceµµ". \v 18 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \c 41 \p \v 1 \bd seventh month\bd* \p i.e. October. \c 42 \p \v 1 \v 10 \bd repent\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Zec 8:14"µµZechariah 8:14@@/referenceµµ")\it*. \c 43 \p \v 1 \v 7 \bd Tahpanhes\bd* \p See, @@reference osisRef="jer 2:16"µµJeremiah 2:16@@/referenceµµ; @@reference osisRef="jer 44:1"µµ 44:1@@/referenceµµ. Called "Hanes," @@reference osisRef="isa 30:4"µµIsaiah 30:4@@/referenceµµ. \\c 44 \p \v 1 \v 10 \bd feared\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 17 \bd queen of heaven\bd* \p See @@reference osisRef="jer 44:18 jer 44:19"µµJeremiah 44:18,19@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Jud 2:13"µµJudges 2:13@@/referenceµµ")\it*. \p \c 46 \p \v 1 \bd Gentiles\bd* \p A near and a far fulfilment of these prophecies against Gentile powers are to be distinguished. In Chapter 46, the near vision is of a Babylonian invasion of Egypt, but verses @@reference osisRef="jer 46:27 jer 46:28"µµJeremiah 46:27,28@@/referenceµµ look forward to the judgment of the nations. \it (See Scofield "@@reference osisRef="Scofield:Mt 25:32"µµMatthew 25:32@@/referenceµµ")\it* , after Armageddon @@reference osisRef="re 16:14"µµRevelation 16:14,@@/referenceµµ See Scofield "@@reference osisRef="Scofield:re 19:17"µµRevelation 19:17@@/referenceµµ" and the deliverance of Israel ("Israel," @@reference osisRef="ge 12:2 ge 12:3"µµGenesis 12:2,3@@/referenceµµ See Scofield "@@reference osisRef="Scofield:ro 11:26"µµRomans 11:26@@/referenceµµ"). @@reference osisRef="jer 50:4-7"µµJeremiah 50:4-7@@/referenceµµ also looks forward to the last days. \v 10 \bd day of the Lord\bd* \p See Day (of Jehovah) note, \it (See Scofield "@@reference osisRef="Scofield:Isa 2:12"µµIsaiah 2:12@@/referenceµµ")\it*. \v 25 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \c 48 \p \v 1 \v 7 \bd trusted\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \c 49 \p \v 1 \v 11 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \v 17 \bd Edom\bd* \p See @@reference osisRef="jer 49:14-22"µµJeremiah 49:14-22@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ge 36:1"µµGenesis 36:1@@/referenceµµ")\it*. \c 50 \p \v 1 \v 34 \bd redeemer\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \c 51 \p \v 1 \v 25 \bd O destroying mountain\bd* \p See note 2 on Babylon, @@reference osisRef="isa 13:1"µµIsaiah 13:1@@/referenceµµ; @@reference osisRef="zec 4:7"µµZechariah 4:7,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Isa 13:1"µµIsaiah 13:1@@/referenceµµ")\it*. \c 52 \p \v 1 \v 4 \bd tenth month\bd* \p i.e. January. \v 6 \bd fourth month\bd* \p i.e. July. \v 12 \bd fifth month\bd* \p i.e. August. \v 31 \bd twelfth month\bd* \p i.e. March. scofield-main/usfm/sco.usfm25.usfm000066400000000000000000000025171435660420000173470ustar00rootroot00000000000000\id LAM \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Lamentations \p @@reference osisRef="la 1"µµRead first chapter of Lamentations@@/referenceµµ \p The touching significance of this book lies in the fact that it is the disclosure of the love and sorrow of Jehovah for the very people who He is chastening--a sorrow wrought by the Spirit in the heart of Jeremiah (@@reference osisRef="jer 13:17"µµJeremiah 13:17@@/referenceµµ; @@reference osisRef="mt 23:36 mt 23:38"µµMatthew 23:36,38@@/referenceµµ; @@reference osisRef="ro 9:1-5"µµRomans 9:1-5@@/referenceµµ). \p The chapters indicate the analysis, viz., five lamentations. \p \c 3 \p \v 1 The literary form of Lamentations is necessarily obscured in the translation. It is an acrostic dirge, the line arranged in couplets or triplet, each of which begins with a letter of the Hebrew alphabet. In the third Lament, which consists of sixty-six stanzas instead of twenty-two, each line of each triplet begins with the same letter, so that the entire sixty six verses are required to give the twenty-two letters of the alphabet. Thus verses 1-3 or our version form but three lines of the original, each line beginning with A, etc. \v 58 \bd redeemed\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. scofield-main/usfm/sco.usfm26.usfm000066400000000000000000000525251435660420000173540ustar00rootroot00000000000000\id EZK \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Ezekiel \p @@reference osisRef="eze 1"µµRead first chapter of Ezekiel@@/referenceµµ \p Ezekiel was carried away to Babylon between the first and final deportation of Judah (@@reference osisRef="2ki 24:11-16"µµ2 Kings 24:11-16@@/referenceµµ). Like Daniel and the Apostle John, he prophesied out of the land, and his prophecy, like theirs, follows the method of symbol and vision. Unlike the pre-exilic prophets, whose ministry was primarily to either Judah or the ten-tribe kingdom, Ezekiel is the voice of Jehovah to "the whole house of Israel." \p Speaking broadly, the purpose of his ministry is to keep before the generation born in exile the national sins which had brought Israel so low (e.g. @@reference osisRef="eze 14:23"µµEzekiel 14:23@@/referenceµµ); to sustain the faith of the exiles by predictions of national restoration, of the execution of justice upon their oppressors, and of national glory under the Davidic monarchy. \p Ezekiel is in seven great prophetic strains indicated by the expression, "The hand of the Lord was upon me." (@@reference osisRef="eze 1:3"µµEzekiel 1:3@@/referenceµµ; @@reference osisRef="eze 3:14 eze 3:22"µµ 3:14,22@@/referenceµµ; @@reference osisRef="eze 8:1"µµ 8:1@@/referenceµµ; @@reference osisRef="eze 33:22"µµ 33:22@@/referenceµµ; @@reference osisRef="eze 37:1"µµ 37:1@@/referenceµµ; @@reference osisRef="eze 40:1"µµEzekiel 40:1@@/referenceµµ). \p The minor divisions are indicated in the text. \p The events recorded in Ezekiel cover a period of 21 years (Ussher). \v 5 \bd living creatures\bd* \p The "living creatures" are identical with the Cherubim. The subject is somewhat obscure, but from the position of the Cherubim at the gate of Eden, upon the cover of the ark of the covenant, and in Rev. 4., it is clearly gathered that they have to do with vindication of the holiness of God as against the presumptuous pride of sinful man who, despite his sin, would "put forth his hand, and take also of the tree of life" @@reference osisRef="ge 3:22-24"µµGenesis 3:22-24@@/referenceµµ. Upon the ark of the covenant, of one substance with the mercy-seat, they saw the sprinkled blood which, in type, spake of the perfect maintenance of the divine righteousness by the sacrifice of Christ @@reference osisRef="ex 25:17-20"µµExodus 25:17-20@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:24"µµRomans 3:24@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:ro 3:25"µµRomans 3:25@@/referenceµµ". See Scofield "@@reference osisRef="Scofield:ro 3:26"µµRomans 3:26@@/referenceµµ". The living creatures (or Cherubim) appear to be actual beings of the angelic order. Cf. See Scofield "@@reference osisRef="Scofield:isa 6:2"µµIsaiah 6:2@@/referenceµµ". The Cherubim or living creatures are not identical with the Seraphim. @@reference osisRef="isa 6:2-7"µµIsaiah 6:2-7@@/referenceµµ. They appear to have to do with the holiness of God as outraged by sin; the Seraphim with uncleanness in the people of God. The passage in Ezekiel is highly figurative, but the effect was the revelation to the prophet of the Shekinah glory of the Lord. Such revelations are connected invariably with new blessing and service. Cf. ; @@reference osisRef="ex 3:2-10"µµExodus 3:2-10@@/referenceµµ; @@reference osisRef="isa 6:1-10"µµIsaiah 6:1-10@@/referenceµµ; @@reference osisRef="da 10:5-14"µµDaniel 10:5-14@@/referenceµµ; @@reference osisRef="re 1:12-19"µµRevelation 1:12-19@@/referenceµµ. \p \c 2 \p \v 1 \bd Son of man\bd* \p "Son of man," used by our Lord of Himself seventy-nine times, is used by Jehovah ninety one times when addressing Ezekiel. \li (1) In the case of our Lord the meaning is clear: it is His racial name as the representative Man in the sense of @@reference osisRef="1co 15:45-47"µµ1 Corinthians 15:45-47@@/referenceµµ. The same thought, implying transcendence of mere Judaism, is involved in the phrase when applied to Ezekiel. Israel had forgotten her mission. \it (See Scofield "@@reference osisRef="Scofield:Ge 11:10"µµGenesis 11:10@@/referenceµµ")\it* @@reference osisRef="eze 5:5-8"µµEzekiel 5:5-8@@/referenceµµ. Now, in her captivity, Jehovah will not forsake His people, but He will remind them that they are but a small part of the race for whom He also cares. Hence the emphasis upon the word "man." The Cherubim "had the likeness of a man" @@reference osisRef="eze 1:5"µµEzekiel 1:5@@/referenceµµ and when the prophet beheld the throne of God, he saw "the likeness as the appearance of a man above upon it" @@reference osisRef="eze 1:26"µµEzekiel 1:26@@/referenceµµ. See Scofield "@@reference osisRef="Scofield:mt 8:20"µµMatthew 8:20@@/referenceµµ" @@reference osisRef="re 1:12 re 1:13"µµRevelation 1:12,13@@/referenceµµ. \li (2) As used of Ezekiel, the expression indicates, not what the prophet is in himself, but what he is to God; a son of man \li (a) chosen, \li (b) endued with the Spirit, and \li (c) sent of God. \p All this is true also of Christ who was, furthermore, the representative man--the head of regenerate humanity. \c 3 \p \v 1 \v 3 \bd eat it\bd* \p Cf. @@reference osisRef="eze 2:10"µµEzekiel 2:10@@/referenceµµ; @@reference osisRef="re 10:9"µµRevelation 10:9@@/referenceµµ. Whatever its message, the word of God is sweet to faith because it is the word of God. \p \c 4 \p \v 1 \bd take\bd* \p The symbolic actions during the prophet's dumbness were testimonies to the past wickedness and chastisement of the house of Israel (the whole nation), and prophetic of a coming siege. They therefore intermediate between the siege of @@reference osisRef="2ki 24:10-16"µµ2 Kings 24:10-16@@/referenceµµ at which time Ezekiel was carried to Babylon, and the siege of @@reference osisRef="2ki 25:1-11"µµ2 Kings 25:1-11@@/referenceµµ eleven years later. \c 6 \p \v 1 \v 8 \bd remnant\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Jer 15:21"µµJeremiah 15:21@@/referenceµµ")\it*. \p \c 8 \p \v 1 \bd sixth month\bd* \p i.e. September. \v 3 \bd visions\bd* \p Visions, that is, of former profanations of the temple, and of the wickedness because of which Israel was then in Babylon, show the prophet that he might justify to the new generation born in Assyria and Babylonia during the captivity, the righteousness of God in the present national chastening. The visions are retrospective; Israel had done these things, hence the captivities. This strain continues to @@reference osisRef="eze 33:20"µµEzekiel 33:20@@/referenceµµ. It is the divine view of the national sinfulness and apostasy, revealed to Ezekiel in a series of visions so vivid that though the prophet was by the river Chebar, ; @@reference osisRef="eze 1:1 eze 1:3"µµEzekiel 1:1,3@@/referenceµµ; @@reference osisRef="eze 3:23"µµ 3:23@@/referenceµµ; @@reference osisRef="eze 10:15 eze 10:20 eze 10:22"µµ 10:15,20,22@@/referenceµµ; @@reference osisRef="eze 43:3"µµ 43:3@@/referenceµµ It was as if he were transported back to Jerusalem, and to the time when these things were occurring. These visions of the sinfulness of Israel are interspersed with promises of restoration and blessing which are yet to be fulfilled. See "Israel" ; @@reference osisRef="ge 12:2 ge 12:3"µµGenesis 12:2,3@@/referenceµµ; @@reference osisRef="ro 11:26"µµRomans 11:26@@/referenceµµ. Also "Kingdom, (O.T.)" ; @@reference osisRef="ge 1:26-28"µµGenesis 1:26-28@@/referenceµµ; @@reference osisRef="zec 12:8"µµZechariah 12:8@@/referenceµµ. \v 5 \bd Son of man\bd* \p The combined purport of the four visions of profanation in chapter 8., is idolatry set up in the entire temple, even in the holy of holies @@reference osisRef="eze 8:10 eze 8:11"µµEzekiel 8:10,11@@/referenceµµ women given over to phallic cults @@reference osisRef="eze 8:14"µµEzekiel 8:14@@/referenceµµ and nature-worship @@reference osisRef="ex 8:16"µµExodus 8:16@@/referenceµµ. \v 14 \bd Tammuz\bd* \p i.e. the Greek Adonis. \c 9 \p \v 1 \v 3 \bd was gone\bd* \p It is noteworthy that to Ezekiel the priest was given the vision of the glory of the Lord \li (1) departing from the Cherubim to the threshold of the temple @@reference osisRef="eze 9:3"µµEzekiel 9:3@@/referenceµµ; @@reference osisRef="eze 10:4"µµ 10:4@@/referenceµµ. \li (2) from the threshold @@reference osisRef="eze 10:18"µµEzekiel 10:18@@/referenceµµ. \li (3) from temple and city to the mountain on the East of Jerusalem (Olivet, @@reference osisRef="eze 11:23"µµEzekiel 11:23@@/referenceµµ) and \li (4) returning to the millennial temple to abide. @@reference osisRef="eze 43:2-5"µµEzekiel 43:2-5@@/referenceµµ. \p \v 4 \bd set a mark\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Jer 15:21"µµJeremiah 15:21@@/referenceµµ")\it*. \c 11 \p \v 1 \v 16 \bd scattered\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Jer 15:21"µµJeremiah 15:21@@/referenceµµ")\it*. \c 12 \p \v 1 \v 10 \bd burden\bd* \p See note 1, \it (See Scofield "@@reference osisRef="Scofield:Isa 13:1"µµIsaiah 13:1@@/referenceµµ")\it*. \v 25 \bd for in\bd* \p It must constantly be remembered that though the prophet was in Babylonia he prophesies as if in the land, and during the eleven years' interval between the first and final deportation. \it (See Scofield "@@reference osisRef="Scofield:Eze 8:3"µµEzekiel 8:3@@/referenceµµ")\it*. \c 14 \p \v 1 \v 14 \bd though\bd* \p Important contemporaneous testimony to the character and historicity of Daniel who was yet living. Cf. @@reference osisRef="jer 15:1"µµJeremiah 15:1@@/referenceµµ; @@reference osisRef="eze 14:16"µµEzekiel 14:16,@@/referenceµµ; @@reference osisRef="eze 14:18 eze 14:20"µµEzekiel 14:18,20@@/referenceµµ; @@reference osisRef="jer 7:16"µµJeremiah 7:16@@/referenceµµ; @@reference osisRef="jer 11:14"µµ 11:14@@/referenceµµ; @@reference osisRef="jer 14:11"µµ 14:11@@/referenceµµ. \c 16 \p \v 1 \v 15 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \p \c 20 \p \v 1 \bd fifth month\bd* \p i.e. August. \v 37 \bd rod\bd* \p The passage is a prophecy of the future judgment upon Israel, regathered from all nations (see "Israel," @@reference osisRef="isa 1:24-26"µµIsaiah 1:24-26@@/referenceµµ refs. into the old wilderness wanderings. @@reference osisRef="eze 20:35"µµEzekiel 20:35@@/referenceµµ. The issue of this judgment determines who of Israel in that day shall enter the land for kingdom blessing. ; @@reference osisRef="ps 50:1-7"µµPsalms 50:1-7@@/referenceµµ; @@reference osisRef="eze 20:33-44"µµEzekiel 20:33-44@@/referenceµµ; @@reference osisRef="mal 3:2-5"µµMalachi 3:2-5@@/referenceµµ; @@reference osisRef="mal 4:1 mal 4:2"µµ 4:1,2@@/referenceµµ see other judgments, \p \it (See Scofield "@@reference osisRef="Scofield:Joh 12:31"µµJohn 12:31@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:1co 11:31"µµ1 Corinthians 11:31@@/referenceµµ" \p \it (See Scofield "@@reference osisRef="Scofield:2Co 5:10"µµ2 Corinthians 5:10@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:mt 25:32"µµMatthew 25:32@@/referenceµµ" \p \it (See Scofield "@@reference osisRef="Scofield:Jude 1:6"µµJude 1:6@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:re 20:12"µµRevelation 20:12@@/referenceµµ" \p \c 24 \p \v 1 \bd tenth month\bd* \p i.e. January. \v 14 \bd repent\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Zec 8:14"µµZechariah 8:14@@/referenceµµ")\it*. \c 25 \p \v 1 \v 8 \bd Thus\bd* \p The prophecies upon Gentile powers, extending to @@reference osisRef="eze 32:32"µµEzekiel 32:32@@/referenceµµ have doubtless had partial fulfilments of which history and the present condition of those cities and countries bear witness, but the mention of the day of Jehovah @@reference osisRef="eze 30:3"µµEzekiel 30:3@@/referenceµµ makes it evident that a fulfilment in the final sense is still future. See "Day of Jehovah" @@reference osisRef="isa 2:10-22"µµIsaiah 2:10-22@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 19:19"µµRevelation 19:19@@/referenceµµ")\it*. Also "Armageddon" @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ. See Scofield "@@reference osisRef="Scofield:re 19:17"µµRevelation 19:17@@/referenceµµ". Those countries are once more to be the battle ground of the nations. \v 12 \bd Edom\bd* \p @@reference osisRef="eze 25:12-14"µµEzekiel 25:12-14,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ge 36:1"µµGenesis 36:1@@/referenceµµ")\it*. \c 28 \p \v 1 \v 12 \bd Thou\bd* \p Here (@@reference osisRef="eze 28:12-15"µµEzekiel 28:12-15@@/referenceµµ), as in @@reference osisRef="isa 14:12"µµIsaiah 14:12@@/referenceµµ the language goes beyond the king of Tyre to Satan, inspirer and unseen ruler of all such pomp and pride as that of Tyre. Instances of thus indirectly addressing Satan are: ; @@reference osisRef="ge 3:14 ge 3:15"µµGenesis 3:14,15@@/referenceµµ; @@reference osisRef="mt 16:23"µµMatthew 16:23@@/referenceµµ. The unfallen state of Satan is here described; his fall in @@reference osisRef="isa 14:12-14"µµIsaiah 14:12-14@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 20:10"µµRevelation 20:10@@/referenceµµ")\it*. But there is more. The vision is not of Satan in his own person, but of Satan fulfilling himself in and through an earthly king who arrogates to himself divine honours, so that the prince of Tyrus foreshadows the Beast. ; @@reference osisRef="da 7:8"µµDaniel 7:8@@/referenceµµ; @@reference osisRef="re 19:20"µµRevelation 19:20@@/referenceµµ. \p \c 29 \p \v 1 \bd tenth month\bd* i.e. January. \v 10 \bd from the tower\bd* \p Or, from Migdol to Syene. @@reference osisRef="ex 14:2"µµExodus 14:2@@/referenceµµ; @@reference osisRef="jer 44:1"µµJeremiah 44:1@@/referenceµµ. \v 17 \bd first month\bd* \p i.e. April. \c 30 \p \v 1 \v 3 \bd the day of the Lord\bd* Day (of Jehovah) \it (See Scofield "@@reference osisRef="Scofield:Isa 2:12"µµIsaiah 2:12@@/referenceµµ")\it*. \v 20 \bd first month\bd* \p i.e. April. \p \c 31 \p \v 1 \bd third month\bd* \p i.e. June. \v 16 \bd hell\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. \p \c 32 \p \v 1 \bd twelfth month\bd* \p i.e. March. Also @@reference osisRef="eze 32:17"µµEzekiel 32:17@@/referenceµµ. \v 21 \bd hell\bd* \p @@reference osisRef="eze 32:27"µµEzekiel 32:27,@@/referenceµµ Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. \c 33 \p \v 1 \v 7 \bd So thou\bd* \p The nation having failed in corporate responsibility, the appeal is now to individual loyalty. Cf. @@reference osisRef="2ti 2:1-26"µµ2 Timothy 2:1-26@@/referenceµµ. \v 21 \bd tenth month\bd* \p i.e. January. \c 34 \p \v 1 \v 28 \bd prey to the heathen\bd* \p The whole passage (@@reference osisRef="eze 34:23-30"µµEzekiel 34:23-30@@/referenceµµ) speaks of a restoration yet future, for the remnant which returned after the 70 years, and their posterity, were continually under the Gentile yoke, until, in A.D. 70, they were finally driven from the land into a dispersion which still continues. \p \c 36 \p \v 1 2 Chapter 36 \p A beautiful order is discernible in this and the succeeding prophecies: \li (1) Restoration of the land @@reference osisRef="eze 36:1-15"µµEzekiel 36:1-15@@/referenceµµ. \li (2) of the people @@reference osisRef="eze 36:16-eze 37:28"µµEzekiel 36:16-37:28@@/referenceµµ. \li (3) judgment on Israel's enemies. @@reference osisRef="eze 38:1-eze 39:24"µµEzekiel 38:1-39:24@@/referenceµµ. Afterward follows that which concerns the worship of Jehovah that He may dwell amongst His people. \p \c 37 \p \v 1 \bd bones\bd* \p Having announced @@reference osisRef="eze 36:24-38"µµEzekiel 36:24-38@@/referenceµµ the restoration of the nation, Jehovah now gives in vision and symbol the method of its accomplishment. @@reference osisRef="eze 37:11"µµEzekiel 37:11@@/referenceµµ gives the clue. The "bones" are the whole house of Israel who shall then be living. The "graves" are the nations where they dwell. The order of procedure is: \li (1) the bringing of the people out @@reference osisRef="eze 37:12-14 eze 37:19-27"µµEzekiel 37:12-14,19-27@@/referenceµµ \li (2) the bringing of them in (@@reference osisRef="eze 37:12"µµEzekiel 37:12@@/referenceµµ); \li (3) their conversion (@@reference osisRef="eze 37:13"µµEzekiel 37:13@@/referenceµµ) \li (4) the filling with the Spirit (@@reference osisRef="eze 37:14"µµEzekiel 37:14@@/referenceµµ). \p The symbol follows. The two sticks are Judah and the ten tribes; united, they are one nation (@@reference osisRef="eze 37:19-21"µµEzekiel 37:19-21@@/referenceµµ). Then follows (@@reference osisRef="eze 37:21-27"µµEzekiel 37:21-27@@/referenceµµ) the plain declaration as to Jehovah's purpose, and @@reference osisRef="eze 37:28"µµEzekiel 37:28@@/referenceµµ implies that then Jehovah will become known to the Gentiles in a marked way. This is also the order of @@reference osisRef="ac 15:16 ac 15:17"µµActs 15:16,17@@/referenceµµ and the two passages strongly indicate the time of full Gentile conversion. See also @@reference osisRef="isa 11:10"µµIsaiah 11:10@@/referenceµµ. \c 38 \p \v 1 \v 2 \bd Gog\bd* \p That the primary reference is to the northern (European) powers, headed up by Russia, all agree. The whole passage should be read in connection with @@reference osisRef="zec 12:1-4"µµZechariah 12:1-4@@/referenceµµ; @@reference osisRef="zec 14:1-9"µµ 14:1-9@@/referenceµµ; @@reference osisRef="mt 24:14-30"µµMatthew 24:14-30@@/referenceµµ; @@reference osisRef="re 14:14-20"µµRevelation 14:14-20@@/referenceµµ; @@reference osisRef="re 19:17-21"µµ 19:17-21,@@/referenceµµ "gog" is the prince, "Magog," his land. The reference to Meshech and Tubal (Moscow and Tobolsk) is a clear mark of identification. Russia and the northern powers have been the latest persecutors of dispersed Israel, and it is congruous both with divine justice and with the covenants (e.g. \it (See Scofield "@@reference osisRef="Scofield:Ge 15:18"µµGenesis 15:18@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:de 30:3"µµDeuteronomy 30:3@@/referenceµµ" that destruction should fall at the climax of the last mad attempt to exterminate the remnant of Israel in Jerusalem. The whole prophecy belongs to the yet future "day of Jehovah" ; @@reference osisRef="isa 2:10-22"µµIsaiah 2:10-22@@/referenceµµ; @@reference osisRef="re 19:11-21"µµRevelation 19:11-21@@/referenceµµ and to the battle of Armageddon @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ See Scofield "@@reference osisRef="Scofield:re 19:19"µµRevelation 19:19@@/referenceµµ" but includes also the final revolt of the nations at the close of the kingdom-age. @@reference osisRef="re 20:7-9"µµRevelation 20:7-9@@/referenceµµ. \v 3 \bd Gog\bd* \p See note 2, \it (See Scofield "@@reference osisRef="Scofield:Eze 38:2"µµEzekiel 38:2@@/referenceµµ")\it*. \v 6 \bd Gomer, and all his\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ge 10:2"µµGenesis 10:2@@/referenceµµ")\it*. \p \c 39 \p \v 1 \bd Gog\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Eze 38:2"µµEzekiel 38:2@@/referenceµµ")\it*. \v 11 \bd Gog\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Eze 38:2"µµEzekiel 38:2@@/referenceµµ")\it*. \v 17 \bd speak unto\bd* \p See Armageddon note, \it (See Scofield "@@reference osisRef="Scofield:Re 19:17"µµRevelation 19:17@@/referenceµµ")\it*. \c 40 \p \v 1 \v 3 \bd a man\bd* \p The theophanies. @@reference osisRef="da 8:15"µµDaniel 8:15@@/referenceµµ; @@reference osisRef="da 10:6 da 10:10 da 10:18"µµ 10:6,10,18@@/referenceµµ; @@reference osisRef="ge 12:7"µµGenesis 12:7@@/referenceµµ; @@reference osisRef="re 1:9"µµRevelation 1:9@@/referenceµµ. \v 43 \bd hooks\bd* \p Or, endirons, or, the two hearthstones. \c 43 \p \v 1 \v 19 \bd and thou shalt\bd* \p Doubtless these offerings will be memorial, looking back to the cross, as the offerings under the old covenant were anticipatory, looking forward to the cross. In neither case have animal sacrifices power to put away sin. @@reference osisRef="heb 10:4"µµHebrews 10:4@@/referenceµµ; @@reference osisRef="ro 3:25"µµRomans 3:25@@/referenceµµ. \p For Another Point of View: See Topic 301246 \c 45 \p \v 1 \v 15 \bd reconciliation\bd* \p Heb. "kaphar," atone. \it (See Scofield "@@reference osisRef="Scofield:Da 9:24"µµDaniel 9:24@@/referenceµµ")\it*. \v 17 \bd reconciliation\bd* \p Heb. "kaphar," atone. \it (See Scofield "@@reference osisRef="Scofield:Da 9:24"µµDaniel 9:24@@/referenceµµ")\it*. \v 18 \bd first month\bd* \p i.e. April. Also @@reference osisRef="eze 45:21"µµEzekiel 45:21@@/referenceµµ. \v 20 \bd reconcile\bd* \p Heb. "kaphar," atone. \it (See Scofield "@@reference osisRef="Scofield:Da 9:24"µµDaniel 9:24@@/referenceµµ")\it*. \v 21 \bd first month\bd* \p i.e. April. @@reference osisRef="ex 12:18"µµExodus 12:18@@/referenceµµ; @@reference osisRef="nu 9:2 nu 9:3"µµNumbers 9:2,3@@/referenceµµ; @@reference osisRef="nu 28:16 nu 28:17"µµ 28:16,17@@/referenceµµ; @@reference osisRef="de 16:1"µµDeuteronomy 16:1@@/referenceµµ. \v 25 \bd seventh month\bd* \p i.e. October. \p \c 48 \p \v 35 \bd and the name\bd* \p Heb. Jehovah-shammah. See @@reference osisRef="ex 17:15"µµExodus 17:15@@/referenceµµ; @@reference osisRef="jud 6:24"µµJudges 6:24@@/referenceµµ. scofield-main/usfm/sco.usfm27.usfm000066400000000000000000001611701435660420000173520ustar00rootroot00000000000000\id DAN \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Daniel \p @@reference osisRef="da 1"µµRead first chapter of Daniel@@/referenceµµ \p Daniel, like Ezekiel was a Jewish captive in Babylon. He was of royal or princely descent (@@reference osisRef="da 1:3"µµDaniel 1:3@@/referenceµµ). For his rank and comeliness he was trained for palace service. In the polluted atmosphere of an oriental court he lived a life of singular piety and usefulness. His long life extended from Nebuchadnezzar to Cyrus. He was a contemporary of Jeremiah, Ezekiel (@@reference osisRef="da 14:20"µµDaniel 14:20@@/referenceµµ), Joshua, the high priest of the restoration, Ezra, and Zerubbabel. \p Daniel is the indispensable introduction to New Testament prophecy, the themes of which are, the apostasy of the Church, the manifestation of the man of sin, the great tribulation, the return of the Lord, the resurrections and the judgments. These, except the first, are Daniel's themes also. \p But Daniel is distinctively the prophet of the "times of the Gentiles" (@@reference osisRef="lu 21:24"µµLuke 21:24@@/referenceµµ), \it (See Scofield "@@reference osisRef="Scofield:Lu 21:24"µµLuke 21:24@@/referenceµµ")\it*. His vision sweeps the whole course of Gentile world-rule to its end in catastrophe, and to the setting up of the Messianic kingdom. \p Daniel is in four broad divisions: \li Introduction. The personal history of Daniel from the conquest of Jerusalem to the second year of Nebuchadnezzar, 1:1-21. \li The visions of Nebuchadnezzar and their results, 2:1-4:37. \li The personal history of Daniel under Belshazzar and Darius, 5:1-6:28. \li The visions of Daniel, 7:1-12:13. \p The events recorded in Daniel cover a period of 73 years (Ussher). \v 1 \bd and the name\bd* \p Heb. Jehovah-shammah. See @@reference osisRef="ex 17:15"µµExodus 17:15@@/referenceµµ; @@reference osisRef="jud 6:24"µµJudges 6:24@@/referenceµµ. \v 6 \bd Daniel\bd* \p deported 8 years before Ezekiel. @@reference osisRef="2ki 24:1 2ki 24:2"µµ2 Kings 24:1,2@@/referenceµµ; @@reference osisRef="2ch 36:5-7"µµ2 Chronicles 36:5-7@@/referenceµµ; @@reference osisRef="jer 25:1"µµJeremiah 25:1@@/referenceµµ; @@reference osisRef="jer 52:12-30"µµJeremiah 52:12-30@@/referenceµµ. \v 7 \bd Belteshazzar\bd* \p i.e. the king's leader, or attendant. @@reference osisRef="da 2:26"µµDaniel 2:26@@/referenceµµ; @@reference osisRef="da 4:8 da 4:9 da 4:18 da 4:19"µµ 4:8,9,18,19@@/referenceµµ; @@reference osisRef="da 5:12"µµ 5:12@@/referenceµµ. Identical in meaning with Belshazzar. \v 21 \bd continued\bd* \p i.e. to see the return of the remnant of Judah at the end of the 70 years, @@reference osisRef="jer 25:11 jer 25:12"µµJeremiah 25:11,12@@/referenceµµ; @@reference osisRef="jer 29:10"µµ 29:10@@/referenceµµ. Daniel actually lived beyond the first year of Cyrus. @@reference osisRef="da 10:1"µµDaniel 10:1@@/referenceµµ. \p \c 2 \p \v 1 \bd continued\bd* \p i.e. to see the return of the remnant of Judah at the end of the 70 years, @@reference osisRef="jer 25:11 jer 25:12"µµJeremiah 25:11,12@@/referenceµµ; @@reference osisRef="jer 29:10"µµ 29:10@@/referenceµµ. Daniel actually lived beyond the first year of Cyrus. @@reference osisRef="da 10:1"µµDaniel 10:1@@/referenceµµ. \v 2 \bd Chaldeans\bd* \p i.e. the men having the ancient wisdom; the learned; Chaldeans par excellence (@@reference osisRef="da 2:13"µµDaniel 2:13@@/referenceµµ). "wise" \v 4 \bd Syriack\bd* \p From @@reference osisRef="da 2:4-da 7:28"µµDan. 2:4 to 7:28@@/referenceµµ the Book of Daniel is written in Aramaic the ancient language of Syria, and substantially identical with Chaldaic, the language of ancient Babylonia. Upon this fact, together with the occurrence of fifteen Persian, and three Greek words has been based an argument against the historicity of Daniel, and in favour of a date after the conquest of Palestine by Alexander (B.C. 332). It has, however, seemed, with some modern exceptions, to the Hebrew and Christian scholarship of the ages an unanswerable proof rather of the Danielic authorship of the book that, living from boyhood in a land the language of which was Chaldaic, a great part of his writing should be in that tongue. It has often been pointed out that the Chaldaic of Daniel is of high antiquity, as is shown by comparison with that of the Targums. The few words of Persian and Greek in like manner confirm the writer's residence at a court constantly visited by emissaries from those peoples. It is noteworthy that the Aramaic section is precisely that part of Daniel which most concerned the peoples amongst whom he lived, and to whom a prophecy written in Hebrew would have been unintelligible. The language returns to Hebrew in the predictive portions which have to do with the future of Israel. "The Hebrew of Daniel is closely related to that of Ezekiel."--Delitzsch. \v 14 \bd captain\bd* \p Or, executioner, @@reference osisRef="da 2:24"µµDaniel 2:24@@/referenceµµ. \v 22 \bd revealeth\bd* \p See margin, @@reference osisRef="ge 41:45"µµGenesis 41:45@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ge 41:45"µµGenesis 41:45@@/referenceµµ")\it* , ; @@reference osisRef="da 4:9"µµDaniel 4:9@@/referenceµµ; @@reference osisRef="job 15:8"µµJob 15:8@@/referenceµµ; @@reference osisRef="ps 25:14"µµPsalms 25:14@@/referenceµµ; @@reference osisRef="pr 3:32"µµProverbs 3:32@@/referenceµµ; @@reference osisRef="mt 6:6"µµMatthew 6:6@@/referenceµµ. \v 29 \bd what should come\bd* \p Times (of the Gentiles), @@reference osisRef="da 2:29-45"µµDaniel 2:29-45@@/referenceµµ; @@reference osisRef="re 16:19"µµRevelation 16:19@@/referenceµµ; @@reference osisRef="lu 21:24"µµLuke 21:24@@/referenceµµ. \v 31 \bd great image\bd* \p The monarchy-vision. Nebuchadnezzar's dream, as interpreted by Daniel, gives the course and end of "the times of the Gentiles" @@reference osisRef="lu 21:24"µµLuke 21:24@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 16:19"µµRevelation 16:19@@/referenceµµ")\it* that is, of Gentile world-empire. The four metals composing the image are explained as symbolizing @@reference osisRef="da 2:38-40"µµDaniel 2:38-40@@/referenceµµ four empires, not necessarily possessing the inhabited earth, but able to do so (@@reference osisRef="da 2:38"µµDaniel 2:38@@/referenceµµ), and fulfilled in Babylon, Media-Persia, Greece (under Alexander), and Rome. The latter power is seen divided, first into two (the legs), fulfilled in the Eastern and Western Roman empires, and then into ten (the toes) See Scofield "@@reference osisRef="Scofield:da 7:26"µµDaniel 7:26@@/referenceµµ. As a whole, the image gives the imposing outward greatness and splendour of the Gentile world-power. \p The smiting Stone @@reference osisRef="da 2:34 da 2:35"µµDaniel 2:34,35@@/referenceµµ destroys the Gentile world-system (in its final form) by a sudden and irremediable blow, not by the gradual processes of conversion and assimilation; and then, and not before, does the Stone become a mountain which fills "the whole earth." (Cf. @@reference osisRef="da 7:26 da 7:27"µµDaniel 7:26,27@@/referenceµµ). Such a destruction of the Gentile monarchy-system did not occur at the first advent of Christ. On the contrary, He was put to death by the sentence of an officer of the fourth empire, which was then at the zenith of its power. Since the crucifixion the Roman empire has followed the course marked out in the vision, but Gentile world dominion still continues, and the crushing blow is still suspended. The detail of the end-time is given in @@reference osisRef="da 7:1-28"µµDaniel 7:1-28,@@/referenceµµ and Re 13.-19. It is important to see \li (1) that Gentile world-power is to end in a sudden catastrophic judgment (see "Armageddon," @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ; @@reference osisRef="re 19:21"µµ 19:21@@/referenceµµ). \li (2) that it is immediately followed by the kingdom of heaven, and that the God of the heavens does not set up His kingdom till after the destruction of the Gentile world- system. It is noteworthy that Gentile world-dominion begins and ends with a great image. @@reference osisRef="da 2:31"µµDaniel 2:31@@/referenceµµ; @@reference osisRef="re 13:14 re 13:15"µµRevelation 13:14,15@@/referenceµµ. \p \v 35 \bd mountain\bd* \p A mountain is one of the bibical symbols of a kingdom. \it (See Scofield "@@reference osisRef="Scofield:Isa 2:2"µµIsaiah 2:2@@/referenceµµ")\it*. \v 38 \bd wheresoever the children\bd* \p This is universal dominion. It was never fully realized, but power was given for it. \v 41 \bd but there shall be\bd* \p From the "head of gold" (@@reference osisRef="da 2:38"µµDaniel 2:38@@/referenceµµ) to the "iron" of the "fourth kingdom" (Rome) there is deterioration in fineness, but increase of strength (@@reference osisRef="da 2:40"µµDaniel 2:40@@/referenceµµ). Then comes the deterioration of the "fourth kingdom" in that very quality, strength. \li (1) Deterioration by division: The kingdom is divided into two, the legs (Eastern and Western empires), and these are again divided into kingdoms, the number of which when the Stone smites the image will be ten toes, @@reference osisRef="da 2:42"µµDaniel 2:42@@/referenceµµ; cf. @@reference osisRef="da 7:23 da 7:24"µµDaniel 7:23,24@@/referenceµµ. \li (2) Deterioration by admixture; the iron of the Roman imperium mixed with the clay of the popular will, fickle and easily moulded. This is precisely what has come to pass in the constitutional monarchies which, the Republic of France and the despotism of Turkey, cover the sphere of ancient Roman rule. \p \v 44 \bd and in the days\bd* \p The passage fixes authoritatively the time relative to other predicted events, when the kingdom of the heavens will be set up. It will be "in the days of those kings," i.e. the days of the ten kings (cf. @@reference osisRef="da 7:24-27"µµDaniel 7:24-27@@/referenceµµ symbolized by the toes of the image. That condition did not exist at the advent of Messiah, nor was it even possible until the dissolution of the Roman empire, and the rise of the present national world system. See "Kingdom (O.T.)" ; @@reference osisRef="ge 1:26"µµGenesis 1:26@@/referenceµµ; @@reference osisRef="zec 12:8"µµZechariah 12:8@@/referenceµµ "Kingdom (N.T.)" ; @@reference osisRef="lu 1:31-33"µµLuke 1:31-33@@/referenceµµ; @@reference osisRef="1co 15:28"µµ1 Corinthians 15:28,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it* note (defining "kingdom of heaven"). Verse 45 repeats the method by which the kingdom will be set up. (Cf) See Scofield "@@reference osisRef="Scofield:da 2:31"µµDaniel 2:31@@/referenceµµ" ; @@reference osisRef="ps 2:5"µµPsalms 2:5@@/referenceµµ; @@reference osisRef="ps 2:6"µµ 2:6@@/referenceµµ; @@reference osisRef="zec 14:1-8"µµZechariah 14:1-8@@/referenceµµ; @@reference osisRef="zec 14:9"µµ 14:9@@/referenceµµ. \v 49 \bd Daniel\bd* \p Cf. @@reference osisRef="ge 19:1"µµGenesis 19:1@@/referenceµµ. Lot the compromiser with Daniel the inflexible. \p \c 3 \p \v 1 \bd an image of gold\bd* \p The attempt of this great king of Babylon to unify the religions of his empire by self- deification will be repeated by the beast, the last head of the Gentile world-dominion @@reference osisRef="re 13:11-15"µµRevelation 13:11-15@@/referenceµµ See note on "Beast, the" \it (See Scofield "@@reference osisRef="Scofield:Da 7:8"µµDaniel 7:8@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:re 19:20"µµRevelation 19:20@@/referenceµµ". It has repeatedly characterized Gentile authority in the earth, e.g. ; @@reference osisRef="da 6:7"µµDaniel 6:7@@/referenceµµ; @@reference osisRef="ac 12:22"µµActs 12:22@@/referenceµµ and the later Roman emperors. \v 8 \bd Chaldeans\bd* \p Cf. the conduct of Daniel, @@reference osisRef="da 2:24"µµDaniel 2:24@@/referenceµµ. \v 17 \bd and he will deliver us\bd* \p The three Jews, faithful to God while the nation of Israel far from their land bear no testimony, are a fit type of the Jewish remnant in the last days @@reference osisRef="isa 1:9"µµIsaiah 1:9@@/referenceµµ; @@reference osisRef="ro 11:5"µµRomans 11:5@@/referenceµµ who will be faithful in the furnace of the great tribulation ; @@reference osisRef="ps 2:5"µµPsalms 2:5@@/referenceµµ; @@reference osisRef="re 7:14"µµRevelation 7:14@@/referenceµµ. \v 28 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \p \c 4 \p \v 1 \bd dwell\bd* \p Nebuchadnezzar, first of the Gentile world-kings in whom the times of the Gentiles @@reference osisRef="lu 21:24"µµLuke 21:24@@/referenceµµ; @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ began, perfectly comprehended the universality of the sway committed to him @@reference osisRef="da 2:37 da 2:38"µµDaniel 2:37,38@@/referenceµµ as also did Cyrus @@reference osisRef="ezr 1:2"µµEzra 1:2@@/referenceµµ. That they did not actually subject the known earth to their sway is true, but they might have done so. The earth lay in their power. \v 3 \bd everlasting kingdom\bd* \p See, @@reference osisRef="2sa 7:16"µµ2 Samuel 7:16@@/referenceµµ; @@reference osisRef="ps 89:35-37"µµPsalms 89:35-37@@/referenceµµ; @@reference osisRef="da 7:13 da 7:14 da 7:27"µµDaniel 7:13,14,27@@/referenceµµ; @@reference osisRef="lu 1:31-33"µµLuke 1:31-33@@/referenceµµ. \v 10 \bd tree\bd* \p Symbol of a great king. @@reference osisRef="da 4:22"µµDaniel 4:22@@/referenceµµ; @@reference osisRef="eze 31:1-14"µµEzekiel 31:1-14@@/referenceµµ. \v 13 \bd watcher\bd* \p @@reference osisRef="da 4:17 da 4:23"µµDaniel 4:17,23,@@/referenceµµ plural in 17. \v 16 \bd seven\bd* \p The number of completeness. \v 25 \bd till thou know\bd* \p The discipline was effective. Cf. @@reference osisRef="da 4:30 da 4:37"µµDaniel 4:30,37@@/referenceµµ. \v 34 \bd I blessed the most High\bd* \p A progress may be traced in Nebuchadnezzar's apprehension of the true God. \li (1) "God is a God of gods one amongst the national or tribal gods, but greater than they], and a Lord Adonai=Master of kings, and a revealer of secrets" @@reference osisRef="da 2:47"µµDaniel 2:47@@/referenceµµ. \li (2) He is still a Hebrew deity, but Master of angels, and a God who responds to faith @@reference osisRef="da 3:28"µµDaniel 3:28@@/referenceµµ. \li (3) Here @@reference osisRef="da 4:34 da 4:35"µµDaniel 4:34,35@@/referenceµµ the king rises into a true apprehension of God. Cf. Darius, @@reference osisRef="da 6:25-27"µµDaniel 6:25-27@@/referenceµµ. \c 5 \p \v 1 \v 2 \bd father\bd* \p Nebuchadnezzar was "father" of Belshazzar in the biblical sense that David is called "father" of Jesus, @@reference osisRef="lu 1:32"µµLuke 1:32@@/referenceµµ. Belshazzar was probably a grandson. \v 11 \bd thy father\bd* \p Or, grandfather. See note 2, \it (See Scofield "@@reference osisRef="Scofield:Da 5:2"µµDaniel 5:2@@/referenceµµ")\it*. \v 31 \bd Darius the Median\bd* \p The biblical order of the monarchs of Daniel's time, and of the period of the captivity and restoration of Judah, is as follows: \li (1) Nebuchadnezzar (B.C. 604-561) with whom the captivity of Judah and the "times of the Gentiles" \it (See Scofield "@@reference osisRef="Scofield:Lu 21:24"µµLuke 21:24@@/referenceµµ")\it* , See Scofield "@@reference osisRef="Scofield:re 16:19"µµRevelation 16:19@@/referenceµµ", began, and who established the first of the four world monarchies. ; @@reference osisRef="da 2:37 da 2:38"µµDaniel 2:37,38@@/referenceµµ; @@reference osisRef="da 7:4"µµ 7:4@@/referenceµµ. \li (2) Belshazzar (prob B.C. 556), the Bel-shar-uzzar of the inscriptions, grandson of Nebuchadnezzar, and son of the victorious general Nabonidus. Belshazzar seems to have reigned as viceroy. \li (3) Darius the Mede @@reference osisRef="da 5:31"µµDaniel 5:31@@/referenceµµ; @@reference osisRef="da 6:1-27"µµ 6:1-27@@/referenceµµ; @@reference osisRef="da 9:1"µµ 9:1@@/referenceµµ. Concerning this Darius secular history awaits further discoveries, as formerly in the case of Belshazzar. He has been conjectured to be identical with Gobryas, a Persian general. This Darius was "the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans" @@reference osisRef="da 9:1"µµDaniel 9:1@@/referenceµµ "Ahasuerus," more a title than a name, the equivalent of the modern "Majesty," is used in Scripture of at least four personages, and is Persian rather than Median. That Darius the Mede was the "son" (or grandson) of an Ahasuerus proves no more than that he was, probably, through the seed of his mother, of the seed royal not only of Media, but also of Persia. There is but one Darius in Daniel. (See @@reference osisRef="da 9:1"µµDaniel 9:1@@/referenceµµ.) \li (4) Cyrus, with whose rise to power came fully into existence the Medo-Persian, second of the world-empires @@reference osisRef="da 2:39"µµDaniel 2:39@@/referenceµµ; @@reference osisRef="da 7:5"µµ 7:5@@/referenceµµ \p In Daniel's vision of this empire in "the third year of the reign of King Belshazzar" @@reference osisRef="da 8:1-4"µµDaniel 8:1-4@@/referenceµµ the Median power of Darius is seen as the lesser of the two horns of the ram; the Persian power of Cyrus, under whom the Medo-Persian power was consolidated, as the "higher" horn which "came up last." Under Cyrus, who was prophetically named more than a century before his birth. @@reference osisRef="isa 44:28-isa 45:4"µµIsaiah 44:28-45:4@@/referenceµµ, the return to Palestine of the Jewish remnant began. @@reference osisRef="ezr 1:1-4"µµEzra 1:1-4@@/referenceµµ. See @@reference osisRef="da 11:2"µµDaniel 11:2,@@/referenceµµ marg. ref. \it (See Scofield "@@reference osisRef="Scofield:Da 11:2"µµDaniel 11:2@@/referenceµµ")\it*. \p \c 6 \p \v 1 \bd Darius the Median\bd* \p The biblical order of the monarchs of Daniel's time, and of the period of the captivity and restoration of Judah, is as follows: \li (1) Nebuchadnezzar (B.C. 604-561) with whom the captivity of Judah and the "times of the Gentiles" \it (See Scofield "@@reference osisRef="Scofield:Lu 21:24"µµLuke 21:24@@/referenceµµ")\it* , See Scofield "@@reference osisRef="Scofield:re 16:19"µµRevelation 16:19@@/referenceµµ", began, and who established the first of the four world monarchies. ; @@reference osisRef="da 2:37 da 2:38"µµDaniel 2:37,38@@/referenceµµ; @@reference osisRef="da 7:4"µµ 7:4@@/referenceµµ. \li (2) Belshazzar (prob B.C. 556), the Bel-shar-uzzar of the inscriptions, grandson of Nebuchadnezzar, and son of the victorious general Nabonidus. Belshazzar seems to have reigned as viceroy. \li (3) Darius the Mede @@reference osisRef="da 5:31"µµDaniel 5:31@@/referenceµµ; @@reference osisRef="da 6:1-27"µµ 6:1-27@@/referenceµµ; @@reference osisRef="da 9:1"µµ 9:1@@/referenceµµ. Concerning this Darius secular history awaits further discoveries, as formerly in the case of Belshazzar. He has been conjectured to be identical with Gobryas, a Persian general. This Darius was "the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans" @@reference osisRef="da 9:1"µµDaniel 9:1@@/referenceµµ "Ahasuerus," more a title than a name, the equivalent of the modern "Majesty," is used in Scripture of at least four personages, and is Persian rather than Median. That Darius the Mede was the "son" (or grandson) of an Ahasuerus proves no more than that he was, probably, through the seed of his mother, of the seed royal not only of Media, but also of Persia. There is but one Darius in Daniel. (See @@reference osisRef="da 9:1"µµDaniel 9:1@@/referenceµµ.) \li (4) Cyrus, with whose rise to power came fully into existence the Medo-Persian, second of the world-empires @@reference osisRef="da 2:39"µµDaniel 2:39@@/referenceµµ; @@reference osisRef="da 7:5"µµ 7:5@@/referenceµµ \p In Daniel's vision of this empire in "the third year of the reign of King Belshazzar" @@reference osisRef="da 8:1-4"µµDaniel 8:1-4@@/referenceµµ the Median power of Darius is seen as the lesser of the two horns of the ram; the Persian power of Cyrus, under whom the Medo-Persian power was consolidated, as the "higher" horn which "came up last." Under Cyrus, who was prophetically named more than a century before his birth. @@reference osisRef="isa 44:28-isa 45:4"µµIsaiah 44:28-45:4@@/referenceµµ, the return to Palestine of the Jewish remnant began. @@reference osisRef="ezr 1:1-4"µµEzra 1:1-4@@/referenceµµ. See @@reference osisRef="da 11:2"µµDaniel 11:2,@@/referenceµµ marg. ref. \it (See Scofield "@@reference osisRef="Scofield:Da 11:2"µµDaniel 11:2@@/referenceµµ")\it*. \p \v 22 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 25 \bd unto all people\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Da 4:1"µµDaniel 4:1@@/referenceµµ")\it*. \c 7 \p \v 1 \v 2 \bd great sea\bd* \p The "sea" in Scripture imagery stands for the populace, the mere unorganized mass of mankind @@reference osisRef="mt 13:47"µµMatthew 13:47@@/referenceµµ; @@reference osisRef="re 13:1"µµRevelation 13:1@@/referenceµµ. \v 5 \bd three ribs\bd* A reference to the three-fold dominion of the second empire, Media, Persia, Babylonia. \p \bd devour\bd* i.e. Lydia, Babylonia, Egypt, etc. \v 6 \bd leopard\bd* \p Swiftness of Alexander's conquests. \v 7 \bd horns\bd* \p A horn symbolizes a king. Cf. @@reference osisRef="re 17:12"µµRevelation 17:12@@/referenceµµ. \v 8 \bd little horn\bd* \p The vision is of the end of Gentile world-dominion. The former Roman empire (the iron kingdom of @@reference osisRef="da 2:33-35 da 2:40-44"µµDaniel 2:33-35,40-44@@/referenceµµ; @@reference osisRef="da 7:7"µµ 7:7@@/referenceµµ will have ten horns (i.e. kings, @@reference osisRef="re 17:12"µµRevelation 17:12@@/referenceµµ corresponding to the ten toes of the image. As Daniel considers this vision of the ten kings, there rises up amongst them a "little horn" (king), who subdues three of the ten kings so completely that the separate identity of their kingdoms is destroyed. Seven kings of the ten are left, and the "little horn." He is the "king of fierce countenance" typified by that other "king of fierce countenance," Antiochus Epiphanes, @@reference osisRef="da 8:23-25"µµDaniel 8:23-25@@/referenceµµ the "prince that shall come" of @@reference osisRef="da 9:26 da 9:27"µµDaniel 9:26,27@@/referenceµµ the "king" of @@reference osisRef="da 11:36-45"µµDaniel 11:36-45@@/referenceµµ the "abomination" of ; @@reference osisRef="da 12:11"µµDaniel 12:11@@/referenceµµ; @@reference osisRef="mt 24:15"µµMatthew 24:15@@/referenceµµ the "man of sin" of @@reference osisRef="2th 2:4-8"µµ2 Thessalonians 2:4-8@@/referenceµµ and the "Beast" of @@reference osisRef="re 13:4-10"µµRevelation 13:4-10@@/referenceµµ. See "Beast" ; @@reference osisRef="da 7:8"µµDaniel 7:8@@/referenceµµ; @@reference osisRef="re 19:20"µµRevelation 19:20@@/referenceµµ. \v 13 \bd and they\bd* \p This scene is identical with that of @@reference osisRef="re 5:6-10"µµRevelation 5:6-10@@/referenceµµ. There the ascription of praise of the "kings and priests" (cf. @@reference osisRef="da 7:18 da 7:18"µµDaniel 7:18,18,@@/referenceµµ ref. a) ends with the words, "and we shall reign on the earth." Rev. 6. opens the "vexing" of @@reference osisRef="ps 2:5"µµPsalms 2:5@@/referenceµµ introductory to setting the king on Zion ; @@reference osisRef="ps 2:6"µµPsalms 2:6@@/referenceµµ; @@reference osisRef="re 20:4"µµRevelation 20:4@@/referenceµµ. The vision @@reference osisRef="da 7:9-14"µµDaniel 7:9-14@@/referenceµµ reverses the order of events as they will be fulfilled. Verse 13 describes the scene in heaven (cf) @@reference osisRef="re 5:6-10"µµRevelation 5:6-10@@/referenceµµ which, in fulfilment, precedes the events which Daniel sees in vision in @@reference osisRef="da 7:9-12"µµDaniel 7:9-12@@/referenceµµ. The historic order will be: \li (1) The investiture of the Son of Man with the kingdom @@reference osisRef="da 7:13 da 7:14"µµDaniel 7:13,14@@/referenceµµ; @@reference osisRef="re 5:6-10"µµRevelation 5:6-10@@/referenceµµ \li (2) the "vexing" of @@reference osisRef="ps 2:5"µµPsalms 2:5,@@/referenceµµ fully described in @@reference osisRef="mt 24:21 mt 24:22"µµMatthew 24:21,22@@/referenceµµ Re 6.-18. \li (3) The return of the Son of Man in glory to deliver the "smiting" blow of @@reference osisRef="da 2:45"µµDaniel 2:45@@/referenceµµ; @@reference osisRef="da 7:9-11"µµ 7:9-11@@/referenceµµ @@reference osisRef="re 19:11-21"µµRevelation 19:11-21@@/referenceµµ. \li (4) The judgement of the nations and the setting up of the kingdom @@reference osisRef="da 7:10 da 7:26 da 7:27"µµDaniel 7:10,26,27@@/referenceµµ; @@reference osisRef="mt 25:31-46"µµMatthew 25:31-46@@/referenceµµ; @@reference osisRef="re 20:1-6"µµRevelation 20:1-6@@/referenceµµ. \p \v 14 \bd him\bd* \p @@reference osisRef="da 7:13 da 7:14"µµDaniel 7:13,14@@/referenceµµ is identical with @@reference osisRef="re 5:1-7"µµRevelation 5:1-7@@/referenceµµ and antedates the fulfilment of @@reference osisRef="da 2:34 da 2:35"µµDaniel 2:34,35@@/referenceµµ. ; @@reference osisRef="da 7:13 da 7:14"µµDaniel 7:13,14@@/referenceµµ; @@reference osisRef="re 5:1-7"µµRevelation 5:1-7@@/referenceµµ describe the investiture of the Son of Man and Son of David with the kingdom authority, while @@reference osisRef="da 2:34 da 2:35"µµDaniel 2:34,35@@/referenceµµ describes the crushing blow (Armageddon, @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ which destroys Gentile world-power, thus clearing the way for the actual setting up of the kingdom of heaven. ; @@reference osisRef="da 2:34 da 2:35"µµDaniel 2:34,35@@/referenceµµ; @@reference osisRef="re 19:19-21"µµRevelation 19:19-21@@/referenceµµ are the same event. \v 17 \bd beasts\bd* \p The monarch vision of Nebuchadnezzar (Dan. 2) covers the same historic order as the beast vision of Daniel, but with this difference: Nebuchadnezzar saw the imposing outward power and splendour of the "times of the Gentiles" @@reference osisRef="lu 21:24"µµLuke 21:24@@/referenceµµ; @@reference osisRef="re 16:19"µµRevelation 16:19@@/referenceµµ while Daniel saw the true character of Gentile world-government as rapacious and warlike, established and maintained by force. It is remarkable that the heraldic insignia of the Gentile nations are all beasts or birds of prey. \v 18 \bd saints\bd* vs. @@reference osisRef="da 7:18 da 7:22 da 7:25 da 7:27"µµDaniel 7:18,22,25,27@@/referenceµµ. That church saints will also share in the rule seems clear from ; @@reference osisRef="ac 16:17"µµActs 16:17@@/referenceµµ; @@reference osisRef="ro 8:17"µµRomans 8:17@@/referenceµµ; @@reference osisRef="2ti 2:10-12"µµ2 Timothy 2:10-12@@/referenceµµ; @@reference osisRef="1pe 2:9"µµ1 Peter 2:9@@/referenceµµ; @@reference osisRef="re 1:6"µµRevelation 1:6@@/referenceµµ; @@reference osisRef="re 3:21"µµ 3:21@@/referenceµµ; @@reference osisRef="re 5:10"µµ 5:10@@/referenceµµ; @@reference osisRef="re 20:4-6"µµ 20:4-6@@/referenceµµ. \v 19 \bd know the truth of the fourth beast\bd* See note 4, \it (See Scofield "@@reference osisRef="Scofield:Da 7:17"µµDaniel 7:17@@/referenceµµ")\it*. \v 26 \bd and they shall\bd* \p The end of Gentile world-power. \li (1) In the beast vision of Daniel 7. the fourth beast is declared to be "the fourth kingdom," i.e. the Roman empire, the "iron" kingdom of Dan. 2. The "ten horns" upon the fourth beast (Roman empire), @@reference osisRef="da 7:7"µµDaniel 7:7@@/referenceµµ are declared to be "ten kings that shall arise" (@@reference osisRef="da 7:24"µµDaniel 7:24@@/referenceµµ) answering to the ten toes of the image vision of Dan. 2. The ten kingdoms, covering the regions formerly ruled by Rome, will constitute, therefore, the form in which the fourth or Roman empire will exist when the whole fabric of Gentile world-domination is smitten by the "stone cut out without hands" == Christ ; @@reference osisRef="da 2:44 da 2:45"µµDaniel 2:44,45@@/referenceµµ; @@reference osisRef="da 7:9"µµ 7:9@@/referenceµµ. \li (2) But Daniel sees a "little horn" rise up and subdue three of the ten kings @@reference osisRef="da 7:24-26"µµDaniel 7:24-26@@/referenceµµ. His distinguishing mark is hatred of God and of the Saints. He is not to be confounded with the "little horn" of Dan. 8.--a prophecy fulfilled in Antiochus Epiphanes. \it (See Scofield "@@reference osisRef="Scofield:Da 8:9"µµDaniel 8:9@@/referenceµµ")\it*. In Rev. 13, additional particulars of the "little horn" of Dan. 7. are given. See Scofield "@@reference osisRef="Scofield:re 13:1"µµRevelation 13:1@@/referenceµµ". \p \v 27 \bd everlasting kingdom\bd* See, @@reference osisRef="2sa 7:16"µµ2 Samuel 7:16@@/referenceµµ; @@reference osisRef="ps 89:35-37"µµPsalms 89:35-37@@/referenceµµ; @@reference osisRef="da 4:3"µµDaniel 4:3@@/referenceµµ; @@reference osisRef="da 7:13 da 7:14"µµ 7:13,14@@/referenceµµ; @@reference osisRef="lu 1:31-33"µµLuke 1:31-33@@/referenceµµ. \p \c 8 \p \v 1 \bd vision\bd* \p The eighth chapter gives details concerning the second and third world-kingdoms: the silver and brass kingdoms of Dan. 2.; the bear and leopard kingdoms of Dan. 7., viz., the Medo-Persian and Macedonian kingdoms of history. At the time of this vision (@@reference osisRef="da 8:1"µµDaniel 8:1@@/referenceµµ) the first monarchy was nearing its end. Belshazzar was the last king of that monarchy. \p \bd third year\bd* About B.C. 530. \v 3 \bd ram\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Da 8:20"µµDaniel 8:20@@/referenceµµ")\it*. \v 9 \bd little horn\bd* \p The "little horn" here is a prophecy fulfilled in Antiochus Epiphanes, B.C. 175, who profaned the temple and terribly persecuted the Jews. He is not to be confounded with the "little horn" of Dan. 7. who is yet to come, and who will dominate the earth during the great tribulation. \it (See Scofield "@@reference osisRef="Scofield:Da 7:8"µµDaniel 7:8@@/referenceµµ")\it* concerning "The Beast". See Scofield "@@reference osisRef="Scofield:re 19:20"µµRevelation 19:20@@/referenceµµ" and "The great tribulation," @@reference osisRef="ps 2:5"µµPsalms 2:5@@/referenceµµ. See Scofield "@@reference osisRef="Scofield:re 7:14"µµRevelation 7:14@@/referenceµµ". But Antiochus is a remarkable type of the Beast, the terrible "little horn" of the last days. Verses 24,25 go beyond Antiochus and evidently refer to the "little horn" of Dan. 7. Both Antiochus and the Beast, but the Beast pre-eminently, are in view in verses 24,25. That the "little horn" of Dan. 7. cannot be the little horn of @@reference osisRef="da 8:9-13 da 8:23"µµDaniel 8:9-13,23@@/referenceµµ is evident. The former comes up among the ten horns into which the fourth empire (Roman) is to be divided; the little horn of Dan. 8. comes out of one of the four kingdoms into which the third (Grecian) empire was divided (@@reference osisRef="da 8:23"µµDaniel 8:23@@/referenceµµ), and in "the latter time" of the four kingdoms @@reference osisRef="da 8:22 da 8:23"µµDaniel 8:22,23@@/referenceµµ). This was historically true of Antiochus Epiphanes. They are alike in hatred of the Jews and of God, and in profaning the temple. Cf. @@reference osisRef="da 7:25"µµDaniel 7:25@@/referenceµµ (the Beast) with @@reference osisRef="da 8:10-12"µµDaniel 8:10-12@@/referenceµµ (Antiochus): \p \bd one of them\bd* Anticohus Epiphanes came out of Syria, one of the "four notable" kingdoms into which Alexander's empire was divided. \v 10 \bd And it waxed great\bd* \p This passage (@@reference osisRef="da 8:10-14"µµDaniel 8:10-14@@/referenceµµ) is confessedly the most difficult in prophecy, a difficulty increased by the present state of the text. Historically this was fulfilled in and by Antiochus Epiphanes, but in a more intense and final sense Antiochus but adumbrates the awful blasphemy of the "little horn" of ; @@reference osisRef="da 7:8 da 7:24 da 7:25"µµDaniel 7:8,24,25@@/referenceµµ; @@reference osisRef="da 9:27"µµ 9:27@@/referenceµµ; @@reference osisRef="da 11:36-45"µµ 11:36-45@@/referenceµµ; @@reference osisRef="da 12:11"µµ 12:11@@/referenceµµ. In Daniel @@reference osisRef="da 8:10-14"µµDaniel 8:10-14@@/referenceµµ the actions of both "little horns" blend. \v 12 \bd daily sacrifice\bd* \p Cf. @@reference osisRef="da 9:27"µµDaniel 9:27@@/referenceµµ where the Beast comes into view: \v 13 \bd desolation\bd* \p Seven times in Daniel the "desolation" is spoken of: \li (1) Of the sanctuary, @@reference osisRef="da 8:13"µµDaniel 8:13@@/referenceµµ fulfilled by Antiochus Epiphanes, B.C. 175-170. \li (2) Of the sanctuary, @@reference osisRef="da 9:17"µµDaniel 9:17@@/referenceµµ the condition in Daniel's time, when the Jews were in exile and the sanctuary desolate. \li (3) Generally, of the land, @@reference osisRef="da 9:18"µµDaniel 9:18@@/referenceµµ also referring to Daniel's time. \li (4) Of the sanctuary, @@reference osisRef="da 9:26"µµDaniel 9:26@@/referenceµµ fulfilled A.D. 70, in the destruction of city and temple after the cutting off of Messiah. @@reference osisRef="lu 21:20"µµLuke 21:20@@/referenceµµ. \li (5,6,7) Of the sanctuary, by the Beast, @@reference osisRef="da 9:27"µµDaniel 9:27@@/referenceµµ; @@reference osisRef="da 11:31"µµ 11:31@@/referenceµµ; @@reference osisRef="da 12:11"µµ 12:11@@/referenceµµ Cf ; @@reference osisRef="mt 24:15"µµMatthew 24:15@@/referenceµµ; @@reference osisRef="mr 13:14"µµMark 13:14@@/referenceµµ; @@reference osisRef="2th 2:3 2th 2:8-12"µµ2 Thessalonians 2:3,8-12@@/referenceµµ; @@reference osisRef="re 13:14 re 13:15"µµRevelation 13:14,15@@/referenceµµ. \p \bd one saint\bd* Or, holy one, idem. @@reference osisRef="da 4:13 da 4:17"µµDaniel 4:13,17@@/referenceµµ. \p \v 15 \bd a man\bd* \p The theophanies. @@reference osisRef="da 10:6 da 10:10 da 10:18"µµ 10:6,10,18@@/referenceµµ; @@reference osisRef="eze 40:3"µµEzekiel 40:3@@/referenceµµ; @@reference osisRef="ge 12:7"µµGenesis 12:7@@/referenceµµ; @@reference osisRef="re 1:9"µµRevelation 1:9@@/referenceµµ. \v 19 \bd end\bd* \p Two "ends" are in view here: \li (1) historically, the end of the third, or Grecian empire of Alexander out of one of the divisions of which the little horn of verse 9 (Antiochus) arose; \li (2) prophetically, the end of the times of the Gentiles @@reference osisRef="lu 21:24"µµLuke 21:24@@/referenceµµ; @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ when the "little horn" of @@reference osisRef="da 7:8 da 7:24-26"µµDaniel 7:8,24-26@@/referenceµµ the Beast, will arise--Daniel's final time of the end. \it (See Scofield "@@reference osisRef="Scofield:Da 12:4"µµDaniel 12:4@@/referenceµµ")\it*. \p \v 20 \bd ram\bd* \p vs. @@reference osisRef="da 8:3 da 8:4"µµDaniel 8:3,4@@/referenceµµ. \p The "higher" horn which "came up last" is Cyrus, the other "Darius the Mede." \v 21 \bd first king\bd* \p i.e. Alexander the Great. \v 22 \bd four kingdoms\bd* \p The four empires into which Alexander's empire was divided about B.C. 300; Greece, Asia Minor, including Syria, Egypt, the East. \v 23 \bd king of fierce countenance\bd* \p i.e. Antiochus Epiphanes who arose out of Syria, one of the "four kingdoms," B.C. 170. \c 9 \p \v 1 \v 2 \bd seventy years\bd* \p Cf. @@reference osisRef="jer 25:11 jer 25:12"µµJeremiah 25:11,12@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Jer 25:11"µµJeremiah 25:11@@/referenceµµ")\it*. \v 24 \bd Seventy weeks\bd* \p These are "weeks" or more accurately, sevens of years; seventy weeks of seven years each. Within these "weeks" the national chastisement must be ended and the nation re- established in everlasting righteousness (@@reference osisRef="da 9:24"µµDaniel 9:24@@/referenceµµ). The seventy weeks are divided into seven == 49 years; sixty-two = 434 years; one = 7 years (vs. 25-27). In the seven weeks == 49 years, Jerusalem was to be rebuilt in "troublous times." This was fulfilled, as Ezra and Nehemiah record. Sixty-two weeks == 434 years, thereafter Messiah was to come (@@reference osisRef="da 9:25"µµDaniel 9:25@@/referenceµµ). This was fulfilled in the birth and manifestation of Christ. @@reference osisRef="da 9:26"µµDaniel 9:26@@/referenceµµ 26 is obviously an indeterminate period. The date of the crucifixion is not fixed. It is only said to be "after" the threescore and two weeks. It is the first event in @@reference osisRef="da 9:26"µµDaniel 9:26@@/referenceµµ. The second event is the destruction of the city, fulfilled A.D. 70. Then, "unto the end," a period not fixed, but which has already lasted nearly 2000 years. To Daniel was revealed only that wars and desolations should continue (cf. @@reference osisRef="mt 24:6-14"µµMatthew 24:6-14@@/referenceµµ.) The N.T. reveals, that which was hidden from the O.T. prophets ; @@reference osisRef="mt 13:11-17"µµMatthew 13:11-17@@/referenceµµ; @@reference osisRef="eph 3:1-10"µµEphesians 3:1-10@@/referenceµµ that during this period should be accomplished the mysteries of the kingdom of Heaven @@reference osisRef="mt 13:1-50"µµMatthew 13:1-50@@/referenceµµ and the out-calling of the Church ; @@reference osisRef="mt 16:18"µµMatthew 16:18@@/referenceµµ; @@reference osisRef="ro 11:25"µµRomans 11:25@@/referenceµµ. When the Church- age will end, and the seventieth week begin, is nowhere revealed. Its duration can be but seven years. To make it more violates the principle of interpretation already confirmed by fulfilment. @@reference osisRef="da 9:27"µµDaniel 9:27@@/referenceµµ deals with the last week. The "he" of @@reference osisRef="da 9:27"µµDaniel 9:27@@/referenceµµ is the "prince that shall come" of @@reference osisRef="da 9:26"µµDaniel 9:26,@@/referenceµµ whose people (Rome) destroyed the temple, A.D. 70. He is the same with the "little horn" of chapter 7. He will covenant with the Jews to restore their temple sacrifices for one week (seven years), but in the middle of that time he will break the covenant and fulfil ; @@reference osisRef="da 12:11"µµDaniel 12:11@@/referenceµµ; @@reference osisRef="2th 2:3 2th 2:4"µµ2 Thessalonians 2:3,4@@/referenceµµ. Between the sixty-ninth week, after which Messiah was cut off, and the seventieth week, within which the "little horn" of Dan. 7. will run his awful course, intervenes this entire Church-age. @@reference osisRef="da 9:27"µµDaniel 9:27@@/referenceµµ deals with the last three and a half years of the seven, which are identical with the "great tribulation." @@reference osisRef="mt 24:15-28"µµMatthew 24:15-28@@/referenceµµ "time of trouble" @@reference osisRef="da 12:1"µµDaniel 12:1@@/referenceµµ hour of temptation" @@reference osisRef="re 3:10"µµRevelation 3:10@@/referenceµµ. (see "Tribulation," ; @@reference osisRef="ps 2:5"µµPsalms 2:5@@/referenceµµ; @@reference osisRef="re 7:14"µµRevelation 7:14@@/referenceµµ). \it (See Scofield "@@reference osisRef="Scofield:Ps 2:5"µµPsalms 2:5@@/referenceµµ")\it*. \p \bd make reconciliation\bd* \p There is no word in the O.T. properly rendered reconcile. In the A.V. the English word is found @@reference osisRef="1sa 29:4"µµ1 Samuel 29:4@@/referenceµµ; @@reference osisRef="2ch 29:24"µµ2 Chronicles 29:24@@/referenceµµ; @@reference osisRef="le 6:30"µµLeviticus 6:30@@/referenceµµ; @@reference osisRef="le 8:15"µµ 8:15@@/referenceµµ; @@reference osisRef="le 16:20"µµ 16:20@@/referenceµµ; @@reference osisRef="eze 45:15 eze 45:17 eze 45:20"µµEzekiel 45:15,17,20@@/referenceµµ; @@reference osisRef="da 9:24"µµDaniel 9:24@@/referenceµµ but always improperly; atonement is invariably the meaning. Reconciliation is a N.T. doctrine @@reference osisRef="ro 5:10"µµRomans 5:10@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Col 1:21"µµColossians 1:21@@/referenceµµ")\it* \p \bd thy people\bd* Cf. @@reference osisRef="ho 1:9"µµHosea 1:9@@/referenceµµ The Jews, rejected, are "thy people," i.e. Daniel's, not Jehovah's though yet to be restored. \p \bd reconciliation\bd* Heb. kaphar, atonement. See this verse note 1, and see note, @@reference osisRef="ex 29:33"µµExodus 29:33@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it* \v 25 \bd from the going forth of the commandment\bd* \p Three decrees concerning Jerusalem are recorded, that of Cyrus, B.C. 536 (Ussher), for the restoration of the "house of the Lord God of Israel" @@reference osisRef="2ch 36:22 2ch 36:23"µµ2 Chronicles 36:22,23@@/referenceµµ; @@reference osisRef="ezr 1:1-3"µµEzra 1:1-3@@/referenceµµ that of Darius @@reference osisRef="eze 6:3-8"µµEzekiel 6:3-8@@/referenceµµ B.C. 521-486), and that of Artaxerxes in his seventh year. @@reference osisRef="eze 7:7"µµEzekiel 7:7@@/referenceµµ say, B.C. 458). Artaxerxes in his twentieth year, B.C. 444 (Hales, Jahn), 446 (A.V.), 454 (Ussher, Hengstenberg), gave permission for the rebuilding of the "city," i.e., "Jerusalem" @@reference osisRef="ne 2:1-8"µµNehemiah 2:1-8@@/referenceµµ. The latter decree is, obviously, that from which the "seven weeks" (49 years) run, unless by "the commandment to restore," etc. is meant the divine decree @@reference osisRef="da 9:23"µµDaniel 9:23@@/referenceµµ. In the present state of biblical chronology the date of the decree of Artaxerxes cannot be unanswerably fixed farther than to say that it was issued between 454 and 444 B.C. In either case we are brought to the time of Christ. Prophetic time is invariably so near as to give full warning, so indeterminate as to give no satisfaction to mere curiosity. (cf) ; @@reference osisRef="mt 24:36"µµMatthew 24:36@@/referenceµµ; @@reference osisRef="ac 1:7"µµActs 1:7@@/referenceµµ. The 434 years reckon, of course, from the end of the seven weeks so that the whole time from "the going forth of the commandment to restore," etc., "unto the Messiah" is sixty-nine weeks of years, or 483 years. \v 27 \bd abominations\bd* \p (Cf) @@reference osisRef="mt 24:15"µµMatthew 24:15@@/referenceµµ. The expression occurs three times in Daniel. In ; @@reference osisRef="da 9:27"µµDaniel 9:27@@/referenceµµ; @@reference osisRef="da 12:11"µµ 12:11@@/referenceµµ the reference is to the "Beast," "man of sin"; @@reference osisRef="2th 2:3 2th 2:4"µµ2 Thessalonians 2:3,4@@/referenceµµ and is identical with @@reference osisRef="mt 24:15"µµMatthew 24:15@@/referenceµµ. In @@reference osisRef="da 11:31"µµDaniel 11:31@@/referenceµµ the reference is to the act of Antiochus Epiphanes, the prototype of the man of sin, who sacrificed a sow upon the altar, and entered the holy of holies. \p \c 10 \p \v 1 \bd abominations\bd* \p (Cf) @@reference osisRef="mt 24:15"µµMatthew 24:15@@/referenceµµ. The expression occurs three times in Daniel. In ; @@reference osisRef="da 9:27"µµDaniel 9:27@@/referenceµµ; @@reference osisRef="da 12:11"µµ 12:11@@/referenceµµ the reference is to the "Beast," "man of sin"; @@reference osisRef="2th 2:3 2th 2:4"µµ2 Thessalonians 2:3,4@@/referenceµµ and is identical with @@reference osisRef="mt 24:15"µµMatthew 24:15@@/referenceµµ. In @@reference osisRef="da 11:31"µµDaniel 11:31@@/referenceµµ the reference is to the act of Antiochus Epiphanes, the prototype of the man of sin, who sacrificed a sow upon the altar, and entered the holy of holies. \v 4 \bd first month\bd* i.e. April. \v 6 \bd His body\bd* The theophanies. @@reference osisRef="da 10:10 da 10:18"µµDaniel 10:10,18@@/referenceµµ; @@reference osisRef="eze 40:3"µµEzekiel 40:3@@/referenceµµ; @@reference osisRef="ge 12:7"µµGenesis 12:7@@/referenceµµ; @@reference osisRef="re 1:9"µµRevelation 1:9@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Da 10:10"µµDaniel 10:10@@/referenceµµ")\it*. \p \bd beryl\bd* Chrysolite. Cf. @@reference osisRef="eze 1:16"µµEzekiel 1:16@@/referenceµµ. \v 10 \bd And, behold\bd* vs. @@reference osisRef="da 10:10-15"µµDaniel 10:10-15,@@/referenceµµ introduce an angel. The theophany begins again at @@reference osisRef="da 10:16"µµDaniel 10:16@@/referenceµµ. \v 13 \bd prince of\bd* @@reference osisRef="da 10:20"µµDaniel 10:20@@/referenceµµ. \p The intimation is clear that as the holy angels are sent forth in behalf of the heirs of salvation, so demons are concerned in behalf of the world-system of Satan. @@reference osisRef="joh 7:7"µµJohn 7:7@@/referenceµµ; @@reference osisRef="re 13:8"µµRevelation 13:8@@/referenceµµ. \v 18 \bd a man\bd* The theophanies. @@reference osisRef="da 8:15"µµDaniel 8:15@@/referenceµµ; @@reference osisRef="eze 40:3"µµEzekiel 40:3@@/referenceµµ; @@reference osisRef="ge 12:7"µµGenesis 12:7@@/referenceµµ; @@reference osisRef="re 1:9"µµRevelation 1:9@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Da 10:6"µµDaniel 10:6@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:da 10:10"µµDaniel 10:10@@/referenceµµ". \\c 11 \p \v 1 \v 2 The spirit of prophecy here returns to that which more immediately concerned Daniel and his royal masters--the near future of the empire in which he was so great a personage. Four kings were yet to follow in Media-Persia. Then will come Alexander the "mighty king" of Grecia (v.3). The division of Alexander's empire into four parts (v.4) as already predicted @@reference osisRef="da 8:22"µµDaniel 8:22@@/referenceµµ is foretold. The troublous course of affairs in two parts of the disintegrated Alexandrian empire, Syria and Egypt, is then traced down to verse 20. Here Antiochus Epiphanes, the "little horn" of Chapter 8., occupies the vision down to verse 36. His pollution of the sanctuary is again mentioned. (Cf) \it (See Scofield "@@reference osisRef="Scofield:Da 8:9"µµDaniel 8:9@@/referenceµµ")\it*. From verse 36 the interpretation is of the final "little horn" @@reference osisRef="da 7:8 da 7:24-26"µµDaniel 7:8,24-26,@@/referenceµµ See Scofield "@@reference osisRef="Scofield:da 11:35"µµDaniel 11:35@@/referenceµµ". \p \bd three kings\bd* Ahasuerus, @@reference osisRef="ezr 4:6"µµEzra 4:6,@@/referenceµµ Artaxerxes, @@reference osisRef="ezr 4:7"µµEzra 4:7,@@/referenceµµ and Darius called "Hystaspes" @@reference osisRef="ezr 4:24"µµEzra 4:24@@/referenceµµ. \p \bd fourth\bd* Xerxes, who invaded Greece BC 483-480. \v 3 \bd king\bd* Alexander the Great, B.C. 332. See @@reference osisRef="da 8:5-8 da 8:21-22"µµDaniel 8:5-8,21,22@@/referenceµµ. \v 5 \bd south\bd* i.e. "south" of Palestine. Egypt is meant. \p \bd his princes\bd* i.e. One of Alexander's princes; historically Ptolemy Lagidae. \p \bd he shall\bd* Not the "king of the south" (Ptolemy Lagidae, to whom Egypt was given), but the "king of the north" @@reference osisRef="da 11:6"µµDaniel 11:6,@@/referenceµµ Seleucus, to whom Syria was given: \v 6 \bd they shall\bd* \p i.e. the descendants and successors of Ptolemy Lagidae and Seleucus, not those very personages. The prediction was fulfilled in the marriage of Berenice, daughter of Ptolemy Philadelphus, to Antiochus Theos, third king of Syria, B.C. 285-247. \v 7 \bd branch of her roots\bd* \p Ptolemy Euergetes, brother of Berenice, who invaded Syria as described in @@reference osisRef="da 11:7-9"µµDaniel 11:7-9@@/referenceµµ. \v 10 \bd but his sons\bd* \p @@reference osisRef="mt 11:10-19"µµMatthew 11:10-19,@@/referenceµµ prophetic foreview of the wars of Egypt and Syria, Palestine, @@reference osisRef="da 11:17"µµDaniel 11:17,@@/referenceµµ the battleground, B.C. 284-175. \v 15 \bd king of the north\bd* \p Antiochus the Great, B.C. 198. \v 17 \bd daughter of women\bd* \p Probably a reference to the marriage of Cleopatra to an Egyptian king, Ptolemy Philometor. \v 18 \bd isles\bd* i.e. of Greece. \p \bd prince for his own\bd* \p i.e. Historically on of the Scipios: the power of Rome felt in the East for the first time. \v 20 \bd a raiser of taxes\bd* \p A reference to the tribute exacted of the son of Antiochus the Great by the Romans. \v 25 \bd south\bd* \p Egypt. \v 29 \bd come toward the south\bd* \p Antiochus Epiphanes' second expedition against Egypt. Stopped by the mandate of Rome, @@reference osisRef="da 11:30"µµDaniel 11:30,@@/referenceµµ he turns against the Jews: \v 31 \bd abomination\bd* \p This is historic -- the act of Antiochus Epiphanes. @@reference osisRef="mt 24:15"µµMatthew 24:15@@/referenceµµ refers to @@reference osisRef="da 12:11"µµDaniel 12:11,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Da 9:27"µµDaniel 9:27@@/referenceµµ")\it*. \v 32 \bd strong\bd* \p e.g. the Maccabees. B.C. 168 and following. \v 35 \bd the time of the end\bd* \p Here the prophetic foreview, having traced the history of the two parts of Alexander's empire which had to do with Palestine and the Jews, viz. Syria and Egypt, to the time of Antiochus Epiphanes, and having described his career, overleaps the centuries to "the time of the end," when he of whom Antiochus Epiphanes was a type, the "little horn" of @@reference osisRef="da 7:8"µµDaniel 7:8@@/referenceµµ the "Beast out of the sea" of @@reference osisRef="re 13:4-10"µµRevelation 13:4-10@@/referenceµµ shall appear (cf) \it (See Scofield "@@reference osisRef="Scofield:Da 7:8"µµDaniel 7:8@@/referenceµµ")\it*. Prophecy does not concern itself with history as such, but only with history as it affects Israel and the Holy Land. Antiochus Epiphanes was insignificant as compared with historical personages whom the Bible does not mention, but he scourged the covenant people and defiled God's altar, thus coming into prophetic light. From verse 36 the "little horn" of @@reference osisRef="da 7:8 da 7:24-26"µµDaniel 7:8,24-26@@/referenceµµ fills the scene. His prosperity lasts until "the indignation" (the "time of trouble" of ; @@reference osisRef="da 12:1"µµDaniel 12:1@@/referenceµµ; @@reference osisRef="mt 24:21"µµMatthew 24:21@@/referenceµµ is accomplished (@@reference osisRef="da 11:36"µµDaniel 11:36@@/referenceµµ). This is parallel with ; @@reference osisRef="re 17:10-14"µµRevelation 17:10-14@@/referenceµµ; @@reference osisRef="re 19:19-21"µµ 19:19-21@@/referenceµµ. @@reference osisRef="da 11:37-45"µµDaniel 11:37-45@@/referenceµµ supply details not mentioned in the N.T. The expression "God of his fathers" (@@reference osisRef="da 11:37"µµDaniel 11:37@@/referenceµµ) has been held to indicate that the "king" is an apostate Jew, but this does not accord with @@reference osisRef="da 9:26"µµDaniel 9:26@@/referenceµµ which was fulfilled by the Gentile armies of Rome. The "little horn" is an apostate, but from Christianity, not Judaism (cf) @@reference osisRef="1jo 2:18 1jo 2:19"µµ1 John 2:18,19@@/referenceµµ. @@reference osisRef="da 11:38-45"µµDaniel 11:38-45@@/referenceµµ describe his career. Substituting "the god of forces" (i.e. forces of nature) for the true God (@@reference osisRef="da 11:38 da 11:39"µµDaniel 11:38,39@@/referenceµµ), he soon presents himself as that god (cf) @@reference osisRef="2th 2:3 2th 2:4"µµ2 Thessalonians 2:3,4@@/referenceµµ. While his career lasts he is an irresistible conqueror @@reference osisRef="da 11:40-44"µµDaniel 11:40-44@@/referenceµµ). He established his palace in Jerusalem, probably at the time of his supreme act of blasphemous impiety ; @@reference osisRef="da 9:27"µµDaniel 9:27@@/referenceµµ; @@reference osisRef="da 12:11"µµ 12:11@@/referenceµµ; @@reference osisRef="mt 24:15"µµMatthew 24:15@@/referenceµµ; @@reference osisRef="2th 2:4"µµ2 Thessalonians 2:4@@/referenceµµ. From this time begins the great tribulation ; @@reference osisRef="da 12:1"µµDaniel 12:1@@/referenceµµ; @@reference osisRef="mt 24:21"µµMatthew 24:21@@/referenceµµ which runs its course during the last half of Daniel's seventieth week, viz. three and one half years ; @@reference osisRef="da 7:25"µµDaniel 7:25@@/referenceµµ; @@reference osisRef="da 12:7 da 12:11"µµ 12:7,11@@/referenceµµ; @@reference osisRef="re 13:5"µµRevelation 13:5@@/referenceµµ. Scofield "@@reference osisRef="re 19:20"µµRevelation 19:20@@/referenceµµ". \v 36 \bd he shall exalt\bd* \p The Beast. @@reference osisRef="da 11:36-45"µµDaniel 11:36-45@@/referenceµµ; @@reference osisRef="da 12:11"µµDaniel 12:11@@/referenceµµ; @@reference osisRef="da 7:8"µµ 7:8@@/referenceµµ; @@reference osisRef="re 19:20"µµRevelation 19:20@@/referenceµµ. \v 45 \bd palace\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Da 11:2"µµDaniel 11:2@@/referenceµµ")\it*. \p \c 12 \p \v 1 \bd thy people\bd* \p That is, Daniel's people, the Jews. Cf. @@reference osisRef="da 9:15 da 9:16 da 9:20 da 9:24"µµDaniel 9:15,16,20,24@@/referenceµµ; @@reference osisRef="da 10:14"µµ 10:14@@/referenceµµ. \v 4 \bd end\bd* \p The "time of the end" in Daniel. The expression, or its equivalent, "in the end," occurs, @@reference osisRef="da 8:17-19"µµDaniel 8:17-19@@/referenceµµ; @@reference osisRef="da 9:26"µµ 9:26@@/referenceµµ; @@reference osisRef="da 11:35 da 11:40 da 11:45"µµ 11:35,40,45@@/referenceµµ; @@reference osisRef="da 12:4 da 12:6 da 12:9"µµ 12:4,6,9@@/referenceµµ. \p Summary: \li (1) The time of the end in Daniel begins with the violation by "the prince that shall come" (i.e. "little horn," "man of sin," "Beast") of his covenant with the Jews for the restoration of the temple and sacrifice @@reference osisRef="da 9:27"µµDaniel 9:27@@/referenceµµ and his presentation of himself as God ; @@reference osisRef="da 9:27"µµDaniel 9:27@@/referenceµµ; @@reference osisRef="da 11:36-38"µµ 11:36-38@@/referenceµµ; @@reference osisRef="mt 24:15"µµMatthew 24:15@@/referenceµµ; @@reference osisRef="2th 2:4"µµ2 Thessalonians 2:4@@/referenceµµ; @@reference osisRef="re 13:4-6"µµRevelation 13:4-6@@/referenceµµ and ends with his destruction by the appearing of the Lord in glory. ; @@reference osisRef="2th 2:8"µµ2 Thessalonians 2:8@@/referenceµµ; @@reference osisRef="re 19:19 re 19:20"µµRevelation 19:19,20@@/referenceµµ. \li (2) The duration of the "time of the end" is three and one half years, coinciding with the last half of the seventieth week of Daniel. @@reference osisRef="da 7:25"µµDaniel 7:25@@/referenceµµ; @@reference osisRef="da 12:7"µµ 12:7@@/referenceµµ; @@reference osisRef="re 13:5"µµRevelation 13:5@@/referenceµµ. \li (3) This "time of the end" is the "time of Jacob's trouble." @@reference osisRef="jer 30:7"µµJeremiah 30:7@@/referenceµµ "a time of trouble such as never was since there was a nation" @@reference osisRef="da 12:1"µµDaniel 12:1@@/referenceµµ "great tribulation such as was not from the beginning of the world... nor ever shall be" @@reference osisRef="mt 24:21"µµMatthew 24:21@@/referenceµµ. The N.T., especially the Book of the Revelation, adds many details. \p \v 10 \bd many shall be\bd* \p A prophecy describing the moral state of the world from Daniel's day to the time of the end. Cf. @@reference osisRef="mt 13:24-30 mt 13:36-43 mt 13:47-49"µµMatthew 13:24-30,36-43,47-49@@/referenceµµ. \v 11 \bd abomination\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Da 9:27"µµDaniel 9:27@@/referenceµµ")\it*. \v 12 \bd thousand three hundred and five and thirty days\bd* \p Three periods of "days" date from the "abomination" (i.e. the blasphemous assumption of deity by the Beast, @@reference osisRef="da 12:11"µµDaniel 12:11@@/referenceµµ; @@reference osisRef="mt 24:15"µµMatthew 24:15@@/referenceµµ; @@reference osisRef="2th 2:4"µµ2 Thessalonians 2:4@@/referenceµµ. \li (1) Twelve hundred and sixty days to the destruction of the Beast @@reference osisRef="da 7:25"µµDaniel 7:25@@/referenceµµ; @@reference osisRef="da 12:7"µµ 12:7@@/referenceµµ; @@reference osisRef="re 13:5"µµRevelation 13:5@@/referenceµµ; @@reference osisRef="re 19:19 re 19:20"µµ 19:19,20@@/referenceµµ. This is also the duration of the great tribulation \it (See Scofield "@@reference osisRef="Scofield:Da 12:4"µµDaniel 12:4@@/referenceµµ")\it*. \li (2) Dating from the same event is a period of 1290 days, and addition of thirty days @@reference osisRef="da 12:11"µµDaniel 12:11@@/referenceµµ. \li (3) Again forty-five days are added, and with them the promise of @@reference osisRef="da 12:12"µµDaniel 12:12@@/referenceµµ. No account is directly given of that which occupies the interval of seventy-five days between the end of the tribulation and the full blessing of verse 12. It is suggested that the explanation may be found in the prophetic descriptions of the events following the battle of Armageddon. ; @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ; @@reference osisRef="re 19:21"µµ 19:21@@/referenceµµ. The Beast is destroyed, and Gentile world-dominion ended, by the smiting of the "Stone cut out without hands" at the end of the 1260 days, but the scene is, so to speak, filled with the debris of the image which the "wind" must carry away before full blessing comes in @@reference osisRef="da 2:35"µµDaniel 2:35@@/referenceµµ. \p \v 13 \bd days\bd* \p i.e. of the 1260,1290, and 1335 days. scofield-main/usfm/sco.usfm28.usfm000066400000000000000000000100631435660420000173450ustar00rootroot00000000000000\id HOS \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Hosea \p @@reference osisRef="ho 1"µµRead first chapter of Hosea@@/referenceµµ \p Hosea was a contemporary of Amos in Israel, and of Isaiah and Micah in Judah, and his ministry continued after the first, or Assyrian, captivity of the northern kingdom @@reference osisRef="2ki 15:29"µµ2 Kings 15:29@@/referenceµµ. His style is abrupt, metaphorical, and figurative. \p Israel is Jehovah's adulterous wife, repudiated, but ultimately to be purified and restored. This is Hosea's distinctive message, which may be summed up in his two words, Lo-ammi, "not my people," and Ammi, "my people." Israel is not merely apostate and sinful--that is said also; but her sin takes its character from the exalted relationship into which she has been brought. \p The book is in three parts: \li The dishonoured wife, 1:1-3:5. \li The sinful people, 4:1-13:8. \li The ultimate blessing and glory of Israel, 13:9-14:9. \p The events recorded in Hosea cover a period of 60 years (Ussher) \v 1 \bd days\bd* \p i.e. of the 1260,1290, and 1335 days. \v 9 \bd my people\bd* \p "My people" is an expression used in the O.T. exclusively of Israel the nation. It is never used of the patriarchs, Abraham, Isaac, and Jacob. @@reference osisRef="mt 2:6"µµMatthew 2:6@@/referenceµµ. \v 10 \bd Israel\bd* \p "Israel" in Hosea means the ten tribes forming the northern kingdom as distinguished from "Judah" (the tribes of Judah and Benjamin) forming the southern kingdom which adhered to the Davidic family. (See) @@reference osisRef="1ki 12:1-21"µµ1 Kings 12:1-21@@/referenceµµ. The promise of verse 10 awaits fulfilment. See "Israel" ; @@reference osisRef="ge 12:2 ge 12:3"µµGenesis 12:2,3@@/referenceµµ; @@reference osisRef="ro 11:26"µµRomans 11:26@@/referenceµµ. \c 2 \p \v 1 \v 2 \bd She is not my wife\bd* \p That Israel is the wife of Jehovah @@reference osisRef="ho 2:16-23"µµHosea 2:16-23,@@/referenceµµ now disowned but yet to be restored, is the clear teaching of the passages. This relationship is not to be confounded with that of the Church of Christ. \it (See Scofield "@@reference osisRef="Scofield:Joh 3:29"µµJohn 3:29@@/referenceµµ")\it*. In the mystery of the Divine tri-unity both are true. The N.T. speaks of the Church as a virgin espoused to one husband @@reference osisRef="2co 11:1 2co 11:2"µµ2 Corinthians 11:1,2@@/referenceµµ which could never be said of an adulterous wife, restored in grace. Israel is, then, to be the restored and forgiven wife of Jehovah, the Church the virgin wife of the Lamb ; @@reference osisRef="joh 3:29"µµJohn 3:29@@/referenceµµ; @@reference osisRef="re 19:6-8"µµRevelation 19:6-8@@/referenceµµ. Israel Jehovah's earthly wife @@reference osisRef="ho 2:23"µµHosea 2:23,@@/referenceµµ the Church the Lamb's heavenly bride, @@reference osisRef="re 19:7"µµRevelation 19:7@@/referenceµµ. \c 7 \p \v 1 \v 13 \bd redeemed\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:ex 14:30"µµExodus 14:30@@/referenceµµ". \c 10 \p \v 1 \v 13 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \c 11 \p \v 1 \v 8 \bd repentings\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Zec 8:14"µµZechariah 8:14@@/referenceµµ")\it*. \c 12 \p \v 1 \v 4 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \c 13 \p \v 1 \v 9 1 Part III. The ultimate blessing of Israel in the kingdom chapter divider. \p The response of Jehovah continues to the end, but at verse 9 changes to entreaty and promise. \v 14 \bd redeem\bd* Heb. goel, Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \p \bd death\bd* @@reference osisRef="1co 15:55"µµ1 Corinthians 15:55@@/referenceµµ. \p \bd O grave\bd* Heb. "Sheol," also in preceding clause. \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. scofield-main/usfm/sco.usfm29.usfm000066400000000000000000000144341435660420000173540ustar00rootroot00000000000000\id JOL \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Joel \p @@reference osisRef="joe 1"µµRead first chapter of Joel@@/referenceµµ \p Joel, a prophet of Judah, probably exercised his ministry during the reign of Joash (2Chr 22. to 24.). In his youth he may have known Elijah, and he certainly was a contemporary of Elisha. The plagues of insects, which were the token of the divine chastening, give occasion for the unveiling of the coming "day of the Lord" (@@reference osisRef="isa 2:12"µµIsaiah 2:12,@@/referenceµµ refs.), in its two aspects of judgment on the Gentiles and blessing for Israel. \p Joel is in three chief parts: \li The plague of insects, 1:1-20. \li The day of the Lord, 2:1-3:8. \li Retrospect of the day of the Lord, and full kingdom blessing, 3:9-21. \p \v 4 \bd palmerworm\bd* \p The palmerworm, locust, etc., are thought to be different forms, at different stages of development, of one insect. The essential fact is that, according to the usual method of the Spirit in prophecy, some local circumstance is shown to be of spiritual significance, and is made the occasion of a far-reaching prophecy (e.g.) @@reference osisRef="isa 7:1-14"µµIsaiah 7:1-14@@/referenceµµ where the Syrian invasion and the unbelief of Ahaz give occasion to the great prophecy of verse 14. Here in Joel a plague of devouring insects is shown to have spiritual significance @@reference osisRef="joe 1:13 joe 1:14"µµJoel 1:13,14@@/referenceµµ and is made the occasion of the prophecy of the day of the Lord, not yet fulfilled. \it (See Scofield "@@reference osisRef="Scofield:Isa 2:12"µµIsaiah 2:12@@/referenceµµ")\it*. This is more developed in Joel 2., where the literal locusts are left behind, and the future day of Jehovah fills the scene. \p The whole picture is of the end-time of this present age, of the "times of the Gentiles" @@reference osisRef="lu 21:24"µµLuke 21:24@@/referenceµµ; @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ of the battle of Armageddon ; @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ; @@reference osisRef="re 19:11-21"µµ 19:11-21@@/referenceµµ of the regathering of Israel. \it (See Scofield "@@reference osisRef="Scofield:Ro 11:26"µµRomans 11:26@@/referenceµµ")\it* and of kingdom blessing. It is remarkable that Joel, coming at the very beginning of written prophecy (B.C. 836), gives the fullest view of the consummation of all written prophecy. \p The order of events is: \li (1) The invasion of Palestine from the north by Gentile world-powers headed up under the Beast and false prophet @@reference osisRef="joe 2:1-10"µµJoel 2:1-10@@/referenceµµ "Armageddon," \it (See Scofield "@@reference osisRef="Scofield:Re 16:14"µµRevelation 16:14@@/referenceµµ")\it*. \li (2) the Lord's army and destruction of the invaders @@reference osisRef="joe 2:11"µµJoel 2:11@@/referenceµµ; @@reference osisRef="re 19:11-21"µµRevelation 19:11-21@@/referenceµµ. \li (3) the repentance of Judah in the land @@reference osisRef="joe 2:12-17"µµJoel 2:12-17@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:De 30:3"µµDeuteronomy 30:3@@/referenceµµ")\it*. \li (4) the answer of Jehovah @@reference osisRef="joe 2:18-27"µµJoel 2:18-27@@/referenceµµ \li (5) the effusion of the Spirit in the (Jewish) "last days" @@reference osisRef="joe 2:28 joe 2:29"µµJoel 2:28,29@@/referenceµµ. \li (6) the return of the Lord in glory and the setting up of the kingdom @@reference osisRef="joe 2:30-32"µµJoel 2:30-32@@/referenceµµ; @@reference osisRef="ac 15:15-17"µµActs 15:15-17@@/referenceµµ by the regathering of the nation and judgment of the nations @@reference osisRef="joe 3:1-16"µµJoel 3:1-16@@/referenceµµ \li (7) full and permanent kingdom blessing @@reference osisRef="joe 3:17-21"µµJoel 3:17-21@@/referenceµµ; @@reference osisRef="zec 14:1-21"µµZechariah 14:1-21@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Mt 25:32"µµMatthew 25:32@@/referenceµµ")\it*. \c 2 \p \v 1 \v 11 \bd his army\bd* \p To verse 10 inclusive the invading army is described; at verse 11 Jehovah's army. This "army" is described, @@reference osisRef="re 19:11-18"µµRevelation 19:11-18@@/referenceµµ. The call to repentance is based upon the Lord's promise of deliverance, @@reference osisRef="joe 2:12-17"µµJoel 2:12-17@@/referenceµµ. At verses @@reference osisRef="joe 2:18-20"µµJoel 2:18-20@@/referenceµµ we have the deliverance (@@reference osisRef="joe 2:20"µµJoel 2:20@@/referenceµµ); see "Armageddon," \it (See Scofield "@@reference osisRef="Scofield:Re 16:14"µµRevelation 16:14@@/referenceµµ")\it* , and kingdom blessing in verses @@reference osisRef="joe 2:21-27"µµJoel 2:21-27@@/referenceµµ. Verses 28-32 give the outpouring of the Spirit, and verses 29-32 the cosmical signs preceding the day of the Lord. See Scofield "@@reference osisRef="Scofield:re 19:11"µµRevelation 19:11@@/referenceµµ". \v 13 \bd repenteth\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Zec 8:14"µµZechariah 8:14@@/referenceµµ")\it*. \v 28 \bd afterward\bd* \p Cf. @@reference osisRef="ac 2:17"µµActs 2:17@@/referenceµµ which gives a specific interpretation of "afterward" (Heb. acherith= "latter," "last"). "Afterward" in Joel @@reference osisRef="joe 2:28"µµJoel 2:28@@/referenceµµ means "in the last days" ( (Greek - \w ἔσχατος|strong="G2078"\w* ), and has a partial and continuous fulfilment during the "last days" which began with the first advent of Christ @@reference osisRef="heb 1:2"µµHebrews 1:2@@/referenceµµ but the greater fulfilment awaits the "last days" as applied to Israel. \it (See Scofield "@@reference osisRef="Scofield:Ac 2:17"µµActs 2:17@@/referenceµµ")\it* , for phrase, "the last days." See Scofield "@@reference osisRef="Scofield:ac 2:17"µµActs 2:17@@/referenceµµ". \v 32 \bd remnant\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Jer 15:21"µµJeremiah 15:21@@/referenceµµ")\it*. \p \c 3 \p \v 1 \bd remnant\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Jer 15:21"µµJeremiah 15:21@@/referenceµµ")\it*. \v 9 \bd Prepare war\bd* \p Verses 9-14 refer to Armageddon; verses 15,16 are parallel with @@reference osisRef="joe 2:30-32"µµJoel 2:30-32@@/referenceµµ. From verses 9 to 16 we have a resume of @@reference osisRef="joe 2:9-32"µµJoel 2:9-32@@/referenceµµ. scofield-main/usfm/sco.usfm3.usfm000066400000000000000000001132551435660420000172650ustar00rootroot00000000000000\id LEV \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Leviticus \p @@reference osisRef="le 1"µµRead first chapter of Leviticus@@/referenceµµ \p LEVITICUS stands in the same relation to EXODUS, that the Epistles do to the Gospels. EXODUS is the record of redemption, and lays the foundation of the cleansing, worship, and service of a redeemed people. LEVITICUS gives the detail of the walk, worship, and service of that people. In EXODUS God speaks out of the mount to which approach was forbidden; in LEVITICUS He speaks out of the tabernacle in which He dwells in the midst of His people, to tell them that which befits His holiness in their approach to, and communion with, Himself. \p The key word of Leviticus is holiness, occurring 87 times. Key verse is @@reference osisRef="le 19:2"µµLeviticus 19:2@@/referenceµµ. \p LEVITICUS is in nine chief divisions: \li The Offerings 1-6:7 \li The Law of the Offerings6:8-7:38. \li Consecration8:1-9:24 \li A Warning Example10:1-20. \li A Holy God Must Have a Cleansed People 11-15. \li Atonement 16,17. \li The Relationships of God's People 18-22. \li The Feasts of Jehovah, 23. \li Instructions and Warnings, 24-27. \p \v 3 \bd burnt-sacrifice\bd* \p The burnt-offering \li (1) typifies Christ offering Himself without spot to God in delight to do His Father's will even in death. \li (2) it is atoning because the believer has not had this delight in the will of God; and \li (3) substitutionary (@@reference osisRef="le 1:4"µµLeviticus 1:4@@/referenceµµ) because Christ did it in the sinner's stead. But the thought of penalty is not prominent. ; @@reference osisRef="heb 9:11-14"µµHebrews 9:11-14@@/referenceµµ; @@reference osisRef="heb 10:5-7"µµ 10:5-7@@/referenceµµ; @@reference osisRef="ps 40:6-8"µµPsalms 40:6-8@@/referenceµµ; @@reference osisRef="php 2:8"µµPhilippians 2:8@@/referenceµµ. The emphatic words @@reference osisRef="le 1:3-5"µµLeviticus 1:3-5@@/referenceµµ are "burnt-sacrifice," "voluntary," "it shall be accepted for him," and "atonement." The creatures acceptable for sacrifice are five: \li (1) The bullock, or ox, typifies Christ as the patient and enduring Servant @@reference osisRef="1co 9:9 1co 9:10"µµ1 Corinthians 9:9,10@@/referenceµµ; @@reference osisRef="heb 12:2 heb 12:3"µµHebrews 12:2,3@@/referenceµµ "obedient unto death" ; @@reference osisRef="isa 52:13-15"µµIsaiah 52:13-15@@/referenceµµ; @@reference osisRef="php 2:5-8"µµPhilippians 2:5-8@@/referenceµµ. His offering in this character is substitutionary, for this we have not been. \li (2) The sheep, or lamb, typifies Christ in unresisting self-surrender to the death of the cross @@reference osisRef="isa 53:7"µµIsaiah 53:7@@/referenceµµ; @@reference osisRef="ac 8:32-35"µµActs 8:32-35@@/referenceµµ. \li (3) The goat typifies the sinner @@reference osisRef="mt 25:33"µµMatthew 25:33@@/referenceµµ and, when used sacrificially, Christ, as "numbered with the transgressors" ; @@reference osisRef="isa 53:12"µµIsaiah 53:12@@/referenceµµ; @@reference osisRef="lu 23:33"µµLuke 23:33@@/referenceµµ and "made sin," and "a curse" ; @@reference osisRef="ga 3:13"µµGalatians 3:13@@/referenceµµ; @@reference osisRef="2co 5:21"µµ2 Corinthians 5:21@@/referenceµµ as the sinner's substitute. \li (4,5) The turtle-dove or pigeon. Naturally a symbol of mourning innocency @@reference osisRef="isa 38:14"µµIsaiah 38:14@@/referenceµµ; @@reference osisRef="isa 59:11"µµ 59:11@@/referenceµµ; @@reference osisRef="mt 23:37"µµMatthew 23:37@@/referenceµµ; @@reference osisRef="heb 7:26"µµHebrews 7:26@@/referenceµµ is associated with poverty in @@reference osisRef="le 5:7"µµLeviticus 5:7@@/referenceµµ and speaks of Him who for our sakes become poor @@reference osisRef="lu 9:58"µµLuke 9:58@@/referenceµµ and whose pathway of poverty which began with laying aside "the form of God," ended in the sacrifice through which we became rich ; @@reference osisRef="2co 8:9"µµ2 Corinthians 8:9@@/referenceµµ; @@reference osisRef="php 2:6-8"µµPhilippians 2:6-8@@/referenceµµ. The sacrifice of the poor Man becomes the poor man's sacrifice. @@reference osisRef="lu 2:24"µµLuke 2:24@@/referenceµµ. These grades of typical sacrifice test the measure of our apprehension of the varied aspects of Christ's one sacrifice on the cross. The mature believer should see Christ crucified in all these aspects. \p \v 4 \bd put his hand upon\bd* \p The laying of the offerer's hand signified acceptance and identification if himself with his offering. In type it answered to the believer's faith accepting and identifying himself with Christ @@reference osisRef="ro 4:5"µµRomans 4:5@@/referenceµµ; @@reference osisRef="ro 6:3-11"µµ 6:3-11@@/referenceµµ. The believer is justified by faith, and his faith is reckoned for righteousness, because his faith identifies him with Christ, who died as his sin-offering ; @@reference osisRef="2co 5:21"µµ2 Corinthians 5:21@@/referenceµµ; @@reference osisRef="1pe 2:24"µµ1 Peter 2:24@@/referenceµµ. \p \bd atonement\bd* \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it*. \v 8 Fire. Essentially as symbol of God's holiness. As such it expresses God in three ways: \li (1) In judgment upon that which His holiness utterly condemns (e.g.) @@reference osisRef="ge 19:24"µµGenesis 19:24@@/referenceµµ; @@reference osisRef="mr 9:43-48"µµMark 9:43-48@@/referenceµµ; @@reference osisRef="re 20:15"µµRevelation 20:15@@/referenceµµ. \li (2) in the manifestation of Himself, and of that which He approves @@reference osisRef="ex 3:2"µµExodus 3:2@@/referenceµµ; @@reference osisRef="1pe 1:7"µµ1 Peter 1:7@@/referenceµµ; @@reference osisRef="ex 13:21"µµExodus 13:21@@/referenceµµ \p and (3) in purification (e.g) @@reference osisRef="1co 3:12-14"µµ1 Corinthians 3:12-14@@/referenceµµ; @@reference osisRef="mal 3:2 mal 3:3"µµMalachi 3:2,3@@/referenceµµ. So, in Leviticus, the fire which only manifests the sweet savour of the burnt-, meal-, and peace- offerings, wholly consumes the sin-offering. \p \bd fat\bd* That which burns most quickly -- devotedness, zeal. \v 9 \bd sweet savour\bd* \p The sweet savour offerings are so called because they typify Christ in His own perfections, and in His affectionate devotion to the Father's will. The non-sweet savour offerings typify Christ as bearing the whole demerit of the sinner. Both are substantial. In our place Christ, in the burnt-offering, makes good our lack of devotedness, and, in the sin- and trespass-offerings, suffers because of our disobediences. \p \c 2 \p \v 1 \bd fine flour\bd* \p The meal-offering. The fine flour speaks of the evenness and balance of the character of Christ; of that perfection in which no quality was in excess, none lacking; the fire, of His testing by suffering, even unto death; frankincense; the fragrance of His life Godward (see) @@reference osisRef="ex 30:34"µµExodus 30:34@@/referenceµµ absence of leaven, His character as "the Truth" (see) @@reference osisRef="ex 12:8"µµExodus 12:8@@/referenceµµ absence of honey;--His was not that mere natural sweetness which may exist quite apart from grace; oil mingled, Christ as born of the Spirit @@reference osisRef="mt 1:18-23"µµMatthew 1:18-23@@/referenceµµ oil upon, Christ as baptized with the Spirit ; @@reference osisRef="joh 1:32"µµJohn 1:32@@/referenceµµ; @@reference osisRef="joh 6:27"µµ 6:27@@/referenceµµ the oven, the unseen sufferings of Christ--His inner agonies ; @@reference osisRef="heb 2:18"µµHebrews 2:18@@/referenceµµ; @@reference osisRef="mt 27:45 mt 27:46"µµMatthew 27:45,46@@/referenceµµ the pan, His more evident sufferings (e.g.) @@reference osisRef="mt 27:27-31"µµMatthew 27:27-31@@/referenceµµ salt, the pungency of the truth of God--that which arrests the action of leaven. \v 11 \bd leaven\bd* \p \bd honey\bd* \p For meanings of leaven see Mat 13:.33. Also @@reference osisRef="le 7:13"µµLeviticus 7:13,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Le 7:13"µµLeviticus 7:13@@/referenceµµ")\it* \p 2 Honey is mere natural sweetness and could not symbolize the divine graciousness of the Lord Jesus. \v 13 \bd salt\bd* \p Cf. @@reference osisRef="nu 18:19"µµNumbers 18:19@@/referenceµµ; @@reference osisRef="mr 9:49 mr 9:50"µµMark 9:49,50@@/referenceµµ; @@reference osisRef="col 4:6"µµColossians 4:6@@/referenceµµ \p \c 3 \p \v 1 \bd peace-offering\bd* \p The peace-offering. The whole work of Christ in relation to the believer's peace is here in type. He made peace, @@reference osisRef="col 1:20"µµColossians 1:20@@/referenceµµ proclaimed peace, @@reference osisRef="eph 2:17"µµEphesians 2:17@@/referenceµµ and is our peace, @@reference osisRef="eph 2:14"µµEphesians 2:14@@/referenceµµ. \p In Christ God and the sinner meet in peace; God is propitiated, the sinner reconciled-- both alike satisfied with what Christ has done. But all this at the cost of blood and fire. The details speak of fellowship. This brings in prominently the thought of fellowship with God through Christ. Hence the peace-offering is set forth as affording food for the priests @@reference osisRef="le 7:31-34"µµLeviticus 7:31-34@@/referenceµµ. Observe that it is the breast (affections) and shoulders (strength) upon which we as priests @@reference osisRef="1pe 2:9"µµ1 Peter 2:9@@/referenceµµ feed in fellowship with the Father. This it is which makes the peace-offering especially a thank-offering. @@reference osisRef="le 7:11 le 7:12"µµLeviticus 7:11,12@@/referenceµµ. \v 4 \bd caul\bd* Fat appendage. \c 4 \p \v 1 \v 3 \bd sin-offering\bd* \p The sin-offering, though still Christ, is Christ seen laden with the believer's sin, absolutely in the sinner's place and stead, and not, as in the sweet savour offerings, in His own perfections. It is Christ's death as viewed in @@reference osisRef="isa 53:1-12"µµIsaiah 53:1-12@@/referenceµµ; @@reference osisRef="ps 22:1-31"µµPsalms 22:1-31@@/referenceµµ; @@reference osisRef="mt 26:28"µµMatthew 26:28@@/referenceµµ; @@reference osisRef="1pe 2:24"µµ1 Peter 2:24@@/referenceµµ; @@reference osisRef="1pe 3:18"µµ 3:18@@/referenceµµ. \p But note @@reference osisRef="le 6:24-30"µµLeviticus 6:24-30@@/referenceµµ how the essential holiness of Him who was "made sin for us" @@reference osisRef="2co 5:21"µµ2 Corinthians 5:21@@/referenceµµ is guarded. The sin-offerings are expiatory, substitutional, efficacious @@reference osisRef="le 4:12 le 4:29 le 4:35"µµLeviticus 4:12,29,35@@/referenceµµ and have in view the vindication of the law through substitutional sacrifice. \v 12 \bd without the camp\bd* \p Cf. @@reference osisRef="ex 29:14"µµExodus 29:14@@/referenceµµ; @@reference osisRef="le 16:27"µµLeviticus 16:27@@/referenceµµ; @@reference osisRef="nu 19:3"µµNumbers 19:3@@/referenceµµ; @@reference osisRef="heb 13:10-13"µµHebrews 13:10-13@@/referenceµµ. The last passage is the interpretative one. The "camp" was Judaism-- a religion of forms and ceremonies. "Jesus, also, that He might sanctify separate, or set apart for God] the people with or 'through' His own blood, suffered without the gate" temple gate, city gate, i.e. Judaism civil and religious]; @@reference osisRef="heb 13:12"µµHebrews 13:12@@/referenceµµ but how does this sanctify, or set apart, a people? "Let us go forth therefore unto Him without the camp Judaism then, Judaized Christianity now--anything religious which denies Him as our sin-offering] bearing His reproach" @@reference osisRef="heb 13:13"µµHebrews 13:13@@/referenceµµ. The sin- offering, "burned without the camp," typifies this aspect of the death of Christ. The cross becomes a new altar, in a new place, where, without the smallest merit in themselves, the redeemed gather to offer, as believer-priests, spiritual sacrifices. ; @@reference osisRef="heb 13:15"µµHebrews 13:15@@/referenceµµ; @@reference osisRef="1pe 2:5"µµ1 Peter 2:5@@/referenceµµ. The bodies of the sin-offering beasts were not burned without the camp, as some have fancied, because "saturated with sin," and unfit for a holy camp. Rather, an unholy camp was an unfit place for a holy sin-offering. The dead body of our Lord was not "saturated with sin," though in it our sins had been borne @@reference osisRef="1pe 2:24"µµ1 Peter 2:24@@/referenceµµ. \v 20 \bd atonement\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it*. \v 26 \bd atonement\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it* \c 5 \p \v 1 \v 6 \bd trespass offering\bd* \p The trespass-offerings have in view rather the injury which sin does than its guilt-- which is the sin-offering aspect. What is due to God's rights in every human being is here meant. @@reference osisRef="ps 51:4"µµPsalms 51:4,@@/referenceµµ is a perfect expression of this. \v 10 \bd atonement\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it*. \c 6 \p \v 1 \v 13 \bd The Fire\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Le 1:8"µµLeviticus 1:8@@/referenceµµ")\it*. Here the fire expresses also the undying devotedness of Christ. \v 30 \bd reconcile\bd* \p Heb. "kaphar," to cover. \it (See Scofield "@@reference osisRef="Scofield:Da 9:24"µµDaniel 9:24@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:ex 29:33"µµExodus 29:33@@/referenceµµ" \p \c 7 \p \v 1 \bd reconcile\bd* \p Heb. "kaphar," to cover. \it (See Scofield "@@reference osisRef="Scofield:Da 9:24"µµDaniel 9:24@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:ex 29:33"µµExodus 29:33@@/referenceµµ" \v 7 \bd atonement\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it* \v 11 \bd peace-offerings\bd* \p In the "law of the offerings," the peace-offering is taken out of its place as third of the sweet savour offerings, and placed alone, and after all the non-sweet savour offerings. The explanation is as simple as the fact is beautiful. In revealing the offerings Jehovah works from Himself out to the sinner. \it (See Scofield "@@reference osisRef="Scofield:Ex 25:10"µµExodus 25:10@@/referenceµµ")\it*. The whole burnt-offering comes first as meeting what is due to the divine affections, and the trespass-offering last as meeting the simplest aspect of sin-- its injuriousness. But the sinner begins of necessity with that which lies nearest to a newly awakened conscience--a sense, namely, that because of sin he is at enmity with God. His first need, therefore, is peace with God. And that is precisely the Gospel order. Christ's first message is, "Peace" @@reference osisRef="joh 20:19"µµJohn 20:19@@/referenceµµ afterward He shows them His hands and His side. It is the order as @@reference osisRef="2co 5:18-21"µµ2 Corinthians 5:18-21@@/referenceµµ first "the word of reconciliation," @@reference osisRef="le 7:19"µµLeviticus 7:19,@@/referenceµµ then the trespass- and sin-offering, @@reference osisRef="le 7:21"µµLeviticus 7:21@@/referenceµµ. Experience thus reverses the order of revelation. \v 13 \bd leaven\bd* \p The use of leaven here is significant. Peace with God is something which the believer shares with God. Christ is our peace-offering @@reference osisRef="eph 2:13"µµEphesians 2:13@@/referenceµµ. Any thanksgiving for peace must, first of all, present Him. In verse 12 we have this, in type, and so leaven is excluded. In verse 13 it is the offerer who gives thanks for his participation in the peace, and so leaven fitly signifies, that though having peace with God through the work of another, there is still evil in him. This is illustrated in @@reference osisRef="am 4:5"µµAmos 4:5@@/referenceµµ where the evil in Israel is before God. \c 8 \p \v 1 \v 2 \bd Aaron\bd* \p The priests did not consecrate themselves, all was done by another, in this instance Moses, acting for Jehovah. The priests simply presented their bodies in the sense of @@reference osisRef="ro 12:1"µµRomans 12:1@@/referenceµµ. \v 8 \bd Urim and Thummim\bd* \it (See Scofield "@@reference osisRef="Scofield:Ex 28:30"µµExodus 28:30@@/referenceµµ")\it*. Urim, "lights." Thummim, "perfection." \v 12 \bd poured of the anointing oil\bd* \p Two important distinctions are made in the case of the high priest, thus confirming his typical relation to Christ the anti-type: \li (1) Aaron is anointed before the sacrifices are slain, while in the case of the priests the application of blood precedes the anointing. Christ the sinless One required no preparation for receiving the anointing oil, symbol of the Holy Spirit; \li (2) upon the high priest only was the anointing oil poured. "God giveth not the Spirit by measure unto him" @@reference osisRef="joh 3:34"µµJohn 3:34@@/referenceµµ. "Thy God hath anointed Thee with the oil of gladness above Thy fellows." @@reference osisRef="heb 1:9"µµHebrews 1:9@@/referenceµµ. \p \v 15 \bd reconciliation\bd* Heb. "kaphar," to cover. \p \it (See Scofield "@@reference osisRef="Scofield:Da 9:24"µµDaniel 9:24@@/referenceµµ")\it*. \v 34 \bd atonement\bd* \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it* \p \c 10 \p \v 1 Strange fire. Fire "from before the Lord" had kindled upon the altar of burnt-offering the fire which the care of the priests was to keep burning @@reference osisRef="le 6:12"µµLeviticus 6:12@@/referenceµµ. No commandment had yet been given @@reference osisRef="le 16:12"µµLeviticus 16:12@@/referenceµµ how the incense should be kindled. The sin of Nadab and Abihu was in acting in the things of God without seeking the mind of God. It was "will worship" @@reference osisRef="col 2:23"µµColossians 2:23@@/referenceµµ which often has a "show of wisdom and humility." It typifies any use of carnal means to kindle the fire of devotion and praise. \v 4 Mish-a-el, 'one with God.' El-za-phan, 'God protects.' Uz-zi-el, 'power of God.' \v 6 El-e-a-zar, 'God has helped.' Ith-a-mar, 'isle of palms.' \v 17 \bd atonement\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it*. \c 11 \p \v 1 \v 2 \bd These are the beasts\bd* \p The dietary regulations of the covenant people must be regarded primarily as sanitary. Israel, it must be remembered, was a nation living on the earth under a theocratic government. Of necessity the divine legislation concerned itself with the social as well as with the religious life of the people. To force upon every word of that legislation a typical meaning is to strain @@reference osisRef="1co 10:1-11"µµ1 Corinthians 10:1-11@@/referenceµµ; @@reference osisRef="heb 9:23 heb 9:24"µµHebrews 9:23,24@@/referenceµµ beyond all reasonable interpretation. \v 6 \bd hare\bd* \p Heb. arnebeth, an unidentified animal, but certainly not a hare, possessing as it is said to, characteristics not possessed by the hare. The supposed error in the text is due entirely to the translators' assumption that the English hare and the ancient "arnebeth" were identical. \c 12 \p \v 1 \v 7 \bd atonement\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it*. \c 13 \p \v 1 \v 2 \bd Leprosy\bd* \p Leprosy speaks of sin as \li (1) in the blood; \li (2) becoming overt in loathsome ways; \li (3) incurable by human means. The anti-type as applied to the people of God is "sin," demanding self-judgment @@reference osisRef="1co 11:31"µµ1 Corinthians 11:31@@/referenceµµ and "sins," demanding confession and cleansing. @@reference osisRef="1jo 1:9"µµ1 John 1:9@@/referenceµµ. \p \v 3 \bd priest\bd* \p Some have found in the regulations of this chapter concerning an inquest by the priest of a case of leprosy, elaborate provisions for the exercise of discipline in the local church. No little self-righteousness and cruelty have come in thereby. The explicit instructions of the N.T. are the alone and sufficient rule of discipline. \c 14 \p \v 1 \v 3 \bd go forth\bd* \p As a type of Gospel salvation the points are: \li (1) The leper does nothing @@reference osisRef="ro 4:5 ro 4:5"µµRomans 4:5,5@@/referenceµµ. \li (2) the priest seeks the leper, not the leper the priest @@reference osisRef="lu 19:10"µµLuke 19:10@@/referenceµµ. \li (3) "with-out shedding of blood is no remission" @@reference osisRef="heb 9:22"µµHebrews 9:22@@/referenceµµ. \li (4) "and if Christ be not raised, your faith is vain" @@reference osisRef="1co 15:17"µµ1 Corinthians 15:17@@/referenceµµ. \p \v 4 \bd birds\bd* \p The bird slain, and the live bird, dipped in blood and released, present the two aspects of salvation in @@reference osisRef="ro 4:25"µµRomans 4:25@@/referenceµµ "delivered for our offences, and raised again for our justification." \v 5 \bd vessel\bd* \p The earthen vessel typifies the humanity of Christ, as the running water typifies the Holy Spirit as the "Spirit of life" @@reference osisRef="ro 8:2"µµRomans 8:2@@/referenceµµ "put to death in the flesh, but quickened by the Spirit." @@reference osisRef="1pe 3:18"µµ1 Peter 3:18@@/referenceµµ \v 20 Marg \p \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it* \v 29 \bd atonement\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it* \v 53 \bd atonement\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it*. \c 15 \p \v 1 \v 30 \bd atonement\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it*. \c 16 \p \v 1 \v 5 \bd goats\bd* \p The two goats. The offering of the high priest for himself has no anti-type in Christ @@reference osisRef="heb 7:26 heb 7:27"µµHebrews 7:26,27@@/referenceµµ. The typical interest centres upon the two goats and the high priest. Typically \li (1) all is done by the high priest @@reference osisRef="heb 1:3"µµHebrews 1:3@@/referenceµµ "by Himself"), the people only bring the sacrifice ; @@reference osisRef="mt 26:47"µµMatthew 26:47@@/referenceµµ; @@reference osisRef="mt 27:24 mt 27:25"µµ 27:24,25@@/referenceµµ. \li (2) The goat slain (Jehovah's lot) is that aspect of Christ's work which vindicates the holiness and righteousness of God as expressed in the law @@reference osisRef="ro 3:24-26"µµRomans 3:24-26@@/referenceµµ and is expiatory. \li (3) The living goat typifies that aspect of Christ's work which puts away our sins from before God @@reference osisRef="heb 9:26"µµHebrews 9:26@@/referenceµµ; @@reference osisRef="ro 8:33 ro 8:34"µµRomans 8:33,34@@/referenceµµ. \li (4) The high priest entering the holiest, typifies Christ entering "heaven itself" with "His own blood" for us @@reference osisRef="heb 9:11 heb 9:12"µµHebrews 9:11,12@@/referenceµµ. His blood makes that to be a "throne of grace," and "mercy seat" which else must have been a throne of judgment. \li (5) For us, the priests of the New Covenant, there is what Israel never had, a rent veil @@reference osisRef="mt 27:51"µµMatthew 27:51@@/referenceµµ; @@reference osisRef="heb 10:19 heb 10:20"µµHebrews 10:19,20@@/referenceµµ. So that, for worship and blessing, we enter, in virtue of His blood, where He is, into the holiest ; @@reference osisRef="heb 4:14-16"µµHebrews 4:14-16@@/referenceµµ; @@reference osisRef="heb 10:19-22"µµ 10:19-22@@/referenceµµ. The atonement of Christ, as interpreted by the O.T. sacrificial types, has these necessary elements: \li (1) It is substitutionary--the offering takes the offerer's place in death. \li (2) The law is not evaded but honored--every sacrificial death was an execution of the sentence of the law. \li (3) The sinlessness of Him who bore our sins is expressed in every animal sacrifice--it must be without blemish. \li (4) The effect of the atoning work of Christ is typified \li2 (a) in the promises, "it shall be forgiven him"; and (b) in the peace-offering, the expression of fellowship--the highest privilege of the saint. \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it* \p \v 6 \bd Atonement\bd* \p Atonement. The biblical use and meaning of the word must be sharply distinguished from its use in theology. In theology it is term which covers the whole sacrificial and redemptive work of Christ. In the O.T. atonement is the English word used to translate the Hebrew words which mean "cover," "coverings," or "to cover." Atonement (at-one-ment) is, therefore, not a translation of the hebrew, but a purely theologic concept. The Levitical offerings "covered" the sins of Israel until, and in anticipation of the Cross, but did not "take away" @@reference osisRef="heb 10:4"µµHebrews 10:4@@/referenceµµ those sins. These were the "sins done aforetime" ("covered" meantime by the Levitical sacrifices), which God "passed over" @@reference osisRef="ro 3:25"µµRomans 3:25@@/referenceµµ for which "passing over" God's righteousness was never vindicated until, in the Cross, Jesus Christ was "set forth a propitiation." See "Propitiation," \it (See Scofield "@@reference osisRef="Scofield:Ro 3:25"µµRomans 3:25@@/referenceµµ")\it*. It was the Cross, not the Levitical sacrifices which made "at-one-ment." The O.T. sacrifices enabled God to go on with a guilty people because they typified the Cross. To the offerer they were the confession of his desert of death, and the expression of his faith; to God they were the "shadows" @@reference osisRef="heb 10:1"µµHebrews 10:1@@/referenceµµ of which Christ was the reality. \p \bd atonement\bd* \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it*. \v 11 \bd atonement\bd* \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it*. \v 16 \bd atonement\bd* \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it*. \v 18 \bd out unto the altar\bd* \p Dispensationally, for Israel, this is yet future; the High Priest is still in the holiest. When He comes out to His ancient people they will be converted and restored @@reference osisRef="ro 11:23-27"µµRomans 11:23-27@@/referenceµµ; @@reference osisRef="zec 12:10 zec 12:12"µµZechariah 12:10,12@@/referenceµµ; @@reference osisRef="zec 13:1"µµ 13:1@@/referenceµµ; @@reference osisRef="re 1:7"µµRevelation 1:7@@/referenceµµ Meantime, believers of this dispensation as priests @@reference osisRef="1pe 2:9"µµ1 Peter 2:9@@/referenceµµ enter into the holiest where He is. @@reference osisRef="heb 10:19-22"µµHebrews 10:19-22@@/referenceµµ. \v 20 \bd reconciling\bd* Heb. kaphar = covering. See @@reference osisRef="da 9:24"µµDaniel 9:24@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Da 9:24"µµDaniel 9:24@@/referenceµµ")\it*. \v 27 \bd atonement\bd* \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it*. \v 29 \bd seventh month\bd* i.e. October. \c 17 \p \v 1 \v 11 \bd altar\bd* \li (1) The value of the "life" is the measure of the value of the "blood." This gives the blood of Christ its inconceivable value. When it was shed the sinless God-man gave His life. "It is not possible that the blood of bulls and of goats could take away sins" @@reference osisRef="heb 10:4"µµHebrews 10:4@@/referenceµµ. \li (2) it is not the blood in the veins of the sacrifice, but the blood upon the altar which is efficacious. The Scripture knows nothing of salvation by the imitation or influence of Christ's life, but only by that life yielded up on the cross. \p \bd blood\bd* \p The meaning of all sacrifice is here explained. Every offering was an execution of the sentence of the law upon a substitute for the offender, and every such offering pointed forward to that substitutional death of Christ which alone vindicated the righteousness of God in passing over the sins of those who offered the typical sacrifices @@reference osisRef="ro 3:24 ro 3:25"µµRomans 3:24,25@@/referenceµµ; @@reference osisRef="ex 29:36"µµExodus 29:36@@/referenceµµ. \p \bd atonement\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it*. \c 18 \p \v 1 \v 21 \bd Molech\bd* \p Called Moloch. @@reference osisRef="ac 7:43"µµActs 7:43@@/referenceµµ. \c 19 \p \v 1 \v 14 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 22 \bd atonement\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it*. \v 32 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 21 \p \v 1 \v 8 \bd sanctify\bd* \p Verse 8 illustrates the O.T. holiness or sanctification--a person set apart for the service of God. \p \bd sanctify\bd* \p Heb. "qodesh." \it (See Scofield "@@reference osisRef="Scofield:Ge 2:3"µµGenesis 2:3@@/referenceµµ")\it*. \c 23 \p \v 1 \v 2 \bd feasts\bd* \p The feasts of Jehovah. As given to Israel, these were simply seven great religious festivals which were to be observed every year. The first three verses of Lev. 23. do not relate to the feasts but separate the sabbath from the feasts. \v 5 \bd Passover\bd* \p The Passover, @@reference osisRef="le 23:4 le 23:5"µµLeviticus 23:4,5@@/referenceµµ. This feast is memorial and brings into view redemption, upon which all blessing rests. Typically, it stands for "Christ our passover, sacrificed for us." @@reference osisRef="1co 5:7"µµ1 Corinthians 5:7@@/referenceµµ. \p \bd first month\bd* i.e. April. \v 6 \bd bread\bd* \p The feast of Unleavened Bread, @@reference osisRef="le 23:6-8"µµLeviticus 23:6-8@@/referenceµµ. This feast speaks of communion with Christ, the unleavened wave-loaf, in the full blessing of His redemption, and of a holy walk. The divine order here is beautiful; first redemption, then a holy walk. ; @@reference osisRef="1co 5:6-8"µµ1 Corinthians 5:6-8@@/referenceµµ; @@reference osisRef="2co 7:1"µµ2 Corinthians 7:1@@/referenceµµ; @@reference osisRef="ga 5:7-9"µµGalatians 5:7-9@@/referenceµµ. \v 10 \bd first fruits\bd* \p The feast of Firstfruits, @@reference osisRef="le 23:10-14"µµLeviticus 23:10-14@@/referenceµµ. This feast is typical of resurrection--first of Christ, then of "them that are Christ's at His coming" ; @@reference osisRef="1co 15:23"µµ1 Corinthians 15:23@@/referenceµµ; @@reference osisRef="1th 4:13-18"µµ1 Thessalonians 4:13-18@@/referenceµµ. \v 16 \bd fifty days\bd* \p The feast of Pentecost, @@reference osisRef="le 23:15-22"µµLeviticus 23:15-22@@/referenceµµ. The anti-type is the descent of the Holy Spirit to form the church. For this reason leaven is present, because there is evil in the church ; @@reference osisRef="mt 13:33"µµMatthew 13:33@@/referenceµµ; @@reference osisRef="ac 5:1 ac 5:10"µµActs 5:1,10@@/referenceµµ; @@reference osisRef="ac 15:1"µµActs 15:1@@/referenceµµ. Observe, it is now loaves; not a sheaf of separate growths loosely bound together, but a real union of particles making one homogenous body. The descent of the Holy Spirit at Pentecost united the separated disciples into one organism. ; @@reference osisRef="1co 10:16 1co 10:17"µµ1 Corinthians 10:16,17@@/referenceµµ; @@reference osisRef="1co 12:12 1co 12:13 1co 12:20"µµ 12:12,13,20@@/referenceµµ. \v 17 \bd wave-loaves\bd* \p The wave-loaves were offered fifty days after the wave-sheaf. This is precisely the period between the resurrection of Christ and the formation of the church at Pentecost by the baptism of the Holy Spirit @@reference osisRef="ac 2:1-4"µµActs 2:1-4@@/referenceµµ; @@reference osisRef="1co 12:12 1co 12:13"µµ1 Corinthians 12:12,13@@/referenceµµ. See "Church" ; @@reference osisRef="mt 16:18"µµMatthew 16:18@@/referenceµµ; @@reference osisRef="heb 12:22 heb 12:23"µµHebrews 12:22,23@@/referenceµµ. With the wave-sheaf no leaven was offered, for there was no evil in Christ; but the wave-loaves, typifying the church, are "baken with leaven," for in the church there is still evil. \v 24 \bd trumpets\bd* \p The feast of Trumpets, @@reference osisRef="le 23:23-25"µµLeviticus 23:23-25@@/referenceµµ. This feast is a prophetical type and refers to the future regathering of long-dispersed Israel. A long interval elapses between Pentecost and Trumpets, answering to the long period occupied in the pentecostal work of the Holy Spirit in the present dispensation. Study carefully ; @@reference osisRef="isa 18:3"µµIsaiah 18:3@@/referenceµµ; @@reference osisRef="isa 27:13"µµ 27:13@@/referenceµµ (with contexts); @@reference osisRef="isa 58:1-14"µµIsaiah 58:1-14@@/referenceµµ (entire chapter), and ; @@reference osisRef="joe 2:1-joe 3:21"µµJoel 2:1-3:21@@/referenceµµ; in connection with the "trumpets," and it will be seen that these trumpets, always symbols of testimony, are connected with the regathering and repentance of Israel after the church, or pentecostal period is ended. This feast is immediately followed by the day of atonement. \p \bd seventh month\bd* \p i.e. October; also @@reference osisRef="le 23:27 le 23:34 le 23:39 le 23:41"µµLeviticus 23:27,34,39,41@@/referenceµµ. \v 27 \bd atonement\bd* \p The day of Atonement, @@reference osisRef="le 23:26-32"µµLeviticus 23:26-32@@/referenceµµ. The day is the same described in Lev. 16., but here the stress is laid upon the sorrow and repentance of Israel. In other words, the prophetical feature is made prominent, and that looks forward to the repentance of Israel after her regathering under the Palestinian Covenant, @@reference osisRef="de 30:1-10"µµDeuteronomy 30:1-10@@/referenceµµ preparatory to the second advent of Messiah and the establishment of the kingdom. See the connection between the "trumpet" in @@reference osisRef="joe 2:1"µµJoel 2:1@@/referenceµµ and the mourning which follows in verses @@reference osisRef="joe 2:11-15"µµJoel 2:11-15@@/referenceµµ. \p Also @@reference osisRef="zec 12:10-13"µµZechariah 12:10-13@@/referenceµµ in connection with the atonement of @@reference osisRef="zec 13:1"µµZechariah 13:1@@/referenceµµ. Historically the "fountain" of @@reference osisRef="zec 13:1"µµZechariah 13:1@@/referenceµµ was opened at the crucifixion, but rejected by the Jews of that and the succeeding centuries. After the regathering of Israel the fountain will be efficaciously "opened" to Israel. \p \bd atonement\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it*. \v 42 \bd booths\bd* \p The feast of Tabernacles, @@reference osisRef="le 23:34-44"µµLeviticus 23:34-44@@/referenceµµ is (like the Lord's Supper for the church) both memorial and prophetic --memorial as to redemption out of Egypt @@reference osisRef="le 23:43"µµLeviticus 23:43@@/referenceµµ prophetic as to the kingdom-rest of Israel after her regathering and restoration, when the feast again becomes memorial, not for Israel alone, but for all nations. @@reference osisRef="zec 14:16-21"µµZechariah 14:16-21@@/referenceµµ. \c 25 \p \v 1 \v 9 \bd seventh month\bd* \p i.e. October. \p \bd atonement\bd* \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it*. \v 17 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 25 \bd redeem\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \v 30 \bd redeemed\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \v 36 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it* \v 43 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it* \v 48 \bd redeemed\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \v 49 The Kinsman-Redeemer. The word goel is used to indicate both the redemption-- "to free by paying," and the Redeemer--"the one who pays." The case of Ruth and Boaz @@reference osisRef="ru 2:1"µµRuth 2:1@@/referenceµµ; @@reference osisRef="ru 3:10-18"µµ 3:10-18@@/referenceµµ; @@reference osisRef="ru 4:1-10"µµ 4:1-10@@/referenceµµ perfectly illustrates this beautiful type of Christ. See "Redemption, \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \p \bd redeem\bd* Heb. "goel," Redemp. (Kinsman type). \p \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \v 54 \bd redeemed\bd* \p Heb. "goel," Redemp. (Kinsman type). \p \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \p \c 26 \p \v 1 \bd Chapter 26\bd* \p Chapter 26. should be read in connection with Deut. 28., 29., the Palestinian Covenant. \c 27 \p \v 1 \v 13 \bd redeemed\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \v 15 \bd redeem\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \v 19 \bd redeemed\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \v 27 \bd redeem\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \v 28 \bd redeemed\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \v 30 \bd tithe\bd* \p \it (See Scofield "@@reference osisRef="Scofield:2Co 8:1"µµ2 Corinthians 8:1@@/referenceµµ")\it*. \v 31 \bd redeem\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. scofield-main/usfm/sco.usfm30.usfm000066400000000000000000000112451435660420000173410ustar00rootroot00000000000000\id AMO \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Amos \p @@reference osisRef="am 1"µµRead first chapter of Amos@@/referenceµµ \p Amos, a Jew, but prophesying (B.C. 776-763) in the northern kingdom (@@reference osisRef="am 1:1"µµAmos 1:1@@/referenceµµ; @@reference osisRef="am 7:14 am 7:15"µµ 7:14,15@@/referenceµµ) exercised his ministry during the reign of Jeroboam II, an able but idolatrous king who brought his kingdom to the zenith of its power. Nothing could seem more improbable than the fulfilment of Amos' warnings; yet within fifty years the kingdom was utterly destroyed. The vision of Amos is, however, wider than the northern kingdom, including the whole "house of Jacob." \p Amos is in four parts: \li Judgments on the cities surrounding Palestine, 1:1-2:3. \li Judgements on Judah and Israel, 2:4-16. \li Jehovah's controversy with "the whole family" of Jacob, 3:1-9:10. \li The future glory of the Davidic kingdom, 9:11-15. \p \v 2 \bd roar\bd* \p "Roar," etc. Cf. @@reference osisRef="isa 42:13"µµIsaiah 42:13@@/referenceµµ; @@reference osisRef="jer 25:30-33"µµJeremiah 25:30-33@@/referenceµµ; @@reference osisRef="ho 11:10 ho 11:11"µµHosea 11:10,11@@/referenceµµ; @@reference osisRef="joe 3:16"µµJoel 3:16@@/referenceµµ. It will be found that wherever the phrase occurs it is connected with the destruction of Gentile dominion (see "Times of the Gentiles," @@reference osisRef="lu 21:24"µµLuke 21:24@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 16:19"µµRevelation 16:19@@/referenceµµ")\it* and the blessing of Israel in the kingdom. Without a doubt a near fulfilment upon Syria occurred @@reference osisRef="2ki 14:28"µµ2 Kings 14:28@@/referenceµµ but the expression, "the Lord will roar," looks forward to a vaster fulfilment. See Scofield "@@reference osisRef="Scofield:joe 1:4"µµJoel 1:4@@/referenceµµ". \c 2 \p \v 1 \v 4 \bd For three\bd* \p The judgments on Judah and Israel were fulfilled as to Judah in the 70 years' captivity; as to Israel (the northern kingdom) in the world-wide dispersion which still continues. \p \c 3 \p \v 1 \bd whole family\bd* \p The language here, and the expression "house of Jacob," @@reference osisRef="am 3:13"µµAmos 3:13@@/referenceµµ evidently gives the prophecy a wider application than to "Israel," the ten-tribe northern kingdom, though the judgment was, in the event, executed first upon the northern kingdom. @@reference osisRef="2ki 17:18-23"µµ2 Kings 17:18-23@@/referenceµµ. \v 2 \bd therefore\bd* \p It is noteworthy that Jehovah's controversy with the Gentile cities which hated Israel is brief: "I will send a fire." But Israel had been brought into the place of privilege and so of responsibility, and the Lord's indictment is detailed and unsparing. Cf. @@reference osisRef="mt 11:23"µµMatthew 11:23@@/referenceµµ; @@reference osisRef="lu 12:47 lu 12:48"µµLuke 12:47,48@@/referenceµµ. \c 4 \p \v 1 \v 4 \bd Beth-el\bd* \p Cf. @@reference osisRef="1ki 12:25-33"µµ1 Kings 12:25-33@@/referenceµµ. Any altar at Beth-el, after the establishment of Jehovah's worship at Jerusalem was of necessity divisive and schismatic. @@reference osisRef="de 12:4-14"µµDeuteronomy 12:4-14@@/referenceµµ. Cf. ; @@reference osisRef="joh 4:21-24"µµJohn 4:21-24@@/referenceµµ; @@reference osisRef="mt 18:20"µµMatthew 18:20@@/referenceµµ; @@reference osisRef="heb 13:10-14"µµHebrews 13:10-14@@/referenceµµ. \v 5 \bd thanksgiving\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Le 7:13"µµLeviticus 7:13@@/referenceµµ")\it*. \c 5 \p \v 1 \v 15 \bd remnant\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Jer 15:21"µµJeremiah 15:21@@/referenceµµ")\it*. \p \c 6 \p \v 1 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \c 7 \p \v 1 \v 3 \bd repented\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Zec 8:14"µµZechariah 8:14@@/referenceµµ")\it*. \v 8 \bd plumbline\bd* \p Symbol of judgment according to righteousness. \v 9 \bd raise\bd* \p As prophesied and fulfilled, @@reference osisRef="2ki 15:10"µµ2 Kings 15:10@@/referenceµµ. \p \c 9 \p \v 1 \bd standing\bd* \p The position of the Lord (Adonai) is significant. The altar speaks properly of mercy because of judgement executed upon an interposed sacrifice, but when altar and sacrifice are despised the altar becomes a place of judgment. Cf. @@reference osisRef="joh 12:31"µµJohn 12:31@@/referenceµµ. \v 2 \bd hell\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. \v 9 \bd sift\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 72:1"µµPsalms 72:1@@/referenceµµ")\it*. scofield-main/usfm/sco.usfm31.usfm000066400000000000000000000023301435660420000173350ustar00rootroot00000000000000\id OBA \toc1 \toc2 \toc3 \c 1 \p \v 1 \s Book Introduction - Obadiah \p @@reference osisRef="ob 1"µµRead first chapter of Obadiah@@/referenceµµ \p Internal evidence seems to fix the date of Obadiah's ministry in the reign of the bloody Athaliah @@reference osisRef="2ki 8:16-26"µµ2 Kings 8:16-26@@/referenceµµ. If this be true, and if the ministry of Joel was during the reign of Joash, then Obadiah is chronologically first of the writing prophets, and first to use the formula, "the day of the Lord." (Cf.) \it (See Scofield "@@reference osisRef="Scofield:Joe 1:4"µµJoel 1:4@@/referenceµµ")\it*. \p The book is in four parts: \li Edom's humiliation, vs. 1-9. \li The crowning sin of Edom, vs. 10-14. \li The future visitation of Edom in the day of the Lord, vs. Ob1:15,16, (Isa 34.). Isa63:1-6. \li The inclusion of Edom in the future kingdom, Ob1:17-21; Nu24:17-19. \p \v 8 \bd Edom\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ge 36:1"µµGenesis 36:1@@/referenceµµ")\it*. \v 21 \bd kingdom\bd* \p See Kingdom, \it (See Scofield "@@reference osisRef="Scofield:Zec 12:8"µµZechariah 12:8@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:1co 15:24"µµ1 Corinthians 15:24@@/referenceµµ" scofield-main/usfm/sco.usfm32.usfm000066400000000000000000000142711435660420000173450ustar00rootroot00000000000000\id JON \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Jonah \p @@reference osisRef="jon 1"µµRead first chapter of Jonah@@/referenceµµ \p The historical character of the man Jonah is vouched for by Jesus Christ @@reference osisRef="mt 12:39-41"µµMatthew 12:39-41@@/referenceµµ as also that his preservation in the great fish was a "sign" or type of the Lord's own entombment and resurrection. Both are miraculous and both are equally credible. @@reference osisRef="2ki 14:25"µµ2 Kings 14:25@@/referenceµµ records the fulfilment of a prophecy by Jonah. The man himself was a bigoted Jew, unwilling to testify to a Gentile city, and angry that God had spared it. Typically he foreshadows the nation of Israel out of its own land; a trouble to the Gentiles, yet witnessing to them; cast out by them, but miraculously preserved; in their future deepest distress calling upon Jehovah-Saviour, and finding deliverance, and then becoming missionaries to the Gentiles. @@reference osisRef="zec 8:7-23"µµZechariah 8:7-23@@/referenceµµ. \p He typifies Christ as the Sent One, raised from the dead, and carrying salvation to the Gentiles. The chapter divisions indicate the analysis of Jonah. \v 1 SCOFIELD REFERENCE NOTES (Old Scofield 1917 Edition) \p Book Introduction \p The Book of Jonah \p The historical character of the man Jonah is vouched for by Jesus Christ @@reference osisRef="mt 12:39-41"µµMatthew 12:39-41@@/referenceµµ as also that his preservation in the great fish was a "sign" or type of the Lord's own entombment and resurrection. Both are miraculous and both are equally credible. @@reference osisRef="2ki 14:25"µµ2 Kings 14:25@@/referenceµµ records the fulfilment of a prophecy by Jonah. The man himself was a bigoted Jew, unwilling to testify to a Gentile city, and angry that God had spared it. Typically he foreshadows the nation of Israel out of its own land; a trouble to the Gentiles, yet witnessing to them; cast out by them, but miraculously preserved; in their future deepest distress calling upon Jehovah-Saviour, and finding deliverance, and then becoming missionaries to the Gentiles. @@reference osisRef="zec 8:7-23"µµZechariah 8:7-23@@/referenceµµ. \p He typifies Christ as the Sent One, raised from the dead, and carrying salvation to the Gentiles. The chapter divisions indicate the analysis of Jonah. \v 2 \bd Nineveh\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Na 1:1"µµNahum 1:1@@/referenceµµ")\it* \v 9 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it* \v 16 \bd feared\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 17 \bd great fish\bd* \p No miracle of Scripture has called forth so much unbelief. The issue is not between the doubter and this ancient record, but between the doubter and the Lord Jesus Christ. @@reference osisRef="mt 12:39 mt 12:40"µµMatthew 12:39,40@@/referenceµµ. Science, "falsely so called" @@reference osisRef="1ti 6:20"µµ1 Timothy 6:20@@/referenceµµ failing to take account of the fact that it deals only with the outward phenomena of a fallen race, and of an earth under a curse @@reference osisRef="ge 3:17-19"µµGenesis 3:17-19@@/referenceµµ is intolerant of miracles. To faith, and to true science, miracle is what might be expected of divine love, interposing God in a physically and morally disordered universe. @@reference osisRef="ro 8:19-23"µµRomans 8:19-23@@/referenceµµ. \p \bd prepared\bd* \p Four prepared things. @@reference osisRef="jon 4:6 jon 4:7 jon 4:8"µµJonah 4:6,7,8@@/referenceµµ \p \c 2 \p \v 1 \bd great fish\bd* \p No miracle of Scripture has called forth so much unbelief. The issue is not between the doubter and this ancient record, but between the doubter and the Lord Jesus Christ. @@reference osisRef="mt 12:39 mt 12:40"µµMatthew 12:39,40@@/referenceµµ. Science, "falsely so called" @@reference osisRef="1ti 6:20"µµ1 Timothy 6:20@@/referenceµµ failing to take account of the fact that it deals only with the outward phenomena of a fallen race, and of an earth under a curse @@reference osisRef="ge 3:17-19"µµGenesis 3:17-19@@/referenceµµ is intolerant of miracles. To faith, and to true science, miracle is what might be expected of divine love, interposing God in a physically and morally disordered universe. @@reference osisRef="ro 8:19-23"µµRomans 8:19-23@@/referenceµµ. \p \bd prepared\bd* \p Four prepared things. @@reference osisRef="jon 4:6 jon 4:7 jon 4:8"µµJonah 4:6,7,8@@/referenceµµ \v 2 \bd hell\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it* \c 3 \p \v 1 \v 2 \bd Nineveh\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Na 1:1"µµNahum 1:1@@/referenceµµ")\it* \v 9 \bd repent\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Zec 8:14"µµZechariah 8:14@@/referenceµµ")\it* \v 10 \bd repented\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Zec 8:14"µµZechariah 8:14@@/referenceµµ")\it* \p \c 4 \p \v 1 \bd repented\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Zec 8:14"µµZechariah 8:14@@/referenceµµ")\it* \v 6 \bd prepared\bd* \p Four prepared things. @@reference osisRef="jon 1:17"µµJonah 1:17@@/referenceµµ; @@reference osisRef="jon 4:6 jon 4:7 jon 4:8"µµ 4:6,7,8@@/referenceµµ \v 8 \bd fainted\bd* \p Cf. @@reference osisRef="1ki 19:4-8"µµ1 Kings 19:4-8@@/referenceµµ. Taken as a lesson in service we have in Jonah a servant, \li (1) disobedient, @@reference osisRef="Jonah 1:1-11"µµJonah 1:1-11@@/referenceµµ; \li (2) afflicted, @@reference osisRef="Jonah 1:12-17"µµJonah 1:12-17@@/referenceµµ; \li (3) praying @@reference osisRef="Jonah 2:1-9"µµJonah 2:1-9@@/referenceµµ; \li (4) delivered, @@reference osisRef="Jonah 2:10"µµJonah 2:10@@/referenceµµ; \li (5) recommissioned, @@reference osisRef="Jonah 3:1-3"µµJonah 3:1-3@@/referenceµµ; \li (6) powerful, @@reference osisRef="Jonah 3:4-9"µµJonah 3:4-9@@/referenceµµ; \li (7) perplexed and fainting but not forsaken, @@reference osisRef="Jonah 4:1-11"µµJonah 4:1-11@@/referenceµµ. \p \v 11 \bd Nineveh\bd* \it (See Scofield "@@reference osisRef="Scofield:Na 1:1"µµNahum 1:1@@/referenceµµ")\it* scofield-main/usfm/sco.usfm33.usfm000066400000000000000000000215541435660420000173500ustar00rootroot00000000000000\id MIC \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Micah \p @@reference osisRef="mic 1"µµRead first chapter of Micah@@/referenceµµ \p Micah, a contemporary of Isaiah, prophesied during the reigns of Jotham, Ahaz, and Hezekiah over Judah, and of Pekahiah, Pekah, and Hoshea over Israel @@reference osisRef="2ki 15:23-30"µµ2 Kings 15:23-30@@/referenceµµ; @@reference osisRef="2ki 17:1-6"µµ 17:1-6@@/referenceµµ. He was a prophet in Judah @@reference osisRef="jer 26:17-19"µµJeremiah 26:17-19@@/referenceµµ but the book called by his name chiefly concerns Samaria. \p Micah falls into three prophetic strains, each beginning, "Hear": \li 1:1-2:13 \li 3:1-5:15 \li 6:1-7:20 \p The events recorded Micah cover a period of 40 years (Ussher). \v 1 \bd Nineveh\bd* \it (See Scofield "@@reference osisRef="Scofield:Na 1:1"µµNahum 1:1@@/referenceµµ")\it* \v 6 \bd Therefore\bd* \p In @@reference osisRef="mic 1:6-16"µµMicah 1:6-16@@/referenceµµ the Assyrian invasion is described. Cf. @@reference osisRef="2ki 17:1-18"µµ2 Kings 17:1-18@@/referenceµµ. This is the local circumstance which gives rise to the prophecy of the greater invasion in the last days. @@reference osisRef="mic 4:9-13"µµMicah 4:9-13@@/referenceµµ and of the Lord's deliverance at Armageddon. ; @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ; @@reference osisRef="re 19:17"µµ 19:17@@/referenceµµ. \c 2 \p \v 1 \v 12 \bd remnant\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Jer 15:21"µµJeremiah 15:21@@/referenceµµ")\it* \c 3 \p \v 1 \v 12 \bd Therefore\bd* \p Prediction of the destruction of Jerusalem, fulfilled A.D. 70. Cf. @@reference osisRef="da 9:26"µµDaniel 9:26@@/referenceµµ \p \c 4 \p \v 1 \bd mountain\bd* \p General predictions concerning the kingdom. In Scripture a mountain is the symbol of a great earth power @@reference osisRef="da 2:35"µµDaniel 2:35,@@/referenceµµ hills, of smaller power. The prediction asserts \li (1) the ultimate establishment of the kingdom, with Jerusalem for the capital (@@reference osisRef="mic 4:1"µµMicah 4:1@@/referenceµµ); \li (2) the universality of the future kingdom (@@reference osisRef="mic 4:2"µµMicah 4:2@@/referenceµµ); \li (3) its character--peace (@@reference osisRef="mic 4:3"µµMicah 4:3@@/referenceµµ); \li (4) its effect--prosperity (@@reference osisRef="mic 4:4"µµMicah 4:4@@/referenceµµ) 4). Cf. ; @@reference osisRef="isa 2:1-5"µµIsaiah 2:1-5@@/referenceµµ; @@reference osisRef="isa 11:1-12"µµ 11:1-12@@/referenceµµ \p \bd it shall be exalted\bd* See "remnant" \it (See Scofield "@@reference osisRef="Scofield:Jer 15:21"µµJeremiah 15:21@@/referenceµµ")\it* \v 10 \bd redeem\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \p \c 5 \p \v 1 \bd Now\bd* \p The "word of the Lord that came to Micah" @@reference osisRef="mic 4:1"µµMicah 4:1@@/referenceµµ having described the future kingdom @@reference osisRef="mic 4:1-8"µµMicah 4:1-8@@/referenceµµ and glanced at the Babylonian captivities @@reference osisRef="mic 4:9-10"µµMicah 4:9-10@@/referenceµµ goes forward into the last days to refer to the great battle (see "Armageddon,") @@reference osisRef="re 16:14"µµRevelation 16:14,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Re 19:17"µµRevelation 19:17@@/referenceµµ")\it* which immediately precedes the setting up of the Messianic kingdom (see "Kingdom (O.T.)," @@reference osisRef="ge 1:26"µµGenesis 1:26@@/referenceµµ See Scofield "@@reference osisRef="Scofield:zec 12:8"µµZechariah 12:8@@/referenceµµ" also, "Kingdom (N.T.), ; @@reference osisRef="lu 1:31-33"µµLuke 1:31-33@@/referenceµµ; @@reference osisRef="1co 15:28"µµ1 Corinthians 15:28@@/referenceµµ. \p @@reference osisRef="mic 5:1 mic 5:2"µµMicah 5:1,2@@/referenceµµ forms a parenthesis in which the "word of the Lord" goes back from the time of the great battle (yet future) to the birth and rejection of the King, Messiah-Christ @@reference osisRef="mt 27:24 mt 27:25 mt 27:37"µµMatthew 27:24,25,37@@/referenceµµ. This is followed by the statement that He will "give them up until the time that she which travaileth hath brought forth" (@@reference osisRef="mic 5:3"µµMicah 5:3@@/referenceµµ). There is a twofold "travail" of Israel: \li (1) that which brings forth the "man child" (Christ) @@reference osisRef="re 12:1 re 12:2"µµRevelation 12:1,2@@/referenceµµ and \li (2) that which, in the last days, brings forth a believing "remnant" out of the still dispersed and unbelieving nation @@reference osisRef="mic 5:3"µµMicah 5:3@@/referenceµµ; @@reference osisRef="jer 30:6-14"µµJeremiah 30:6-14@@/referenceµµ; @@reference osisRef="mic 4:10"µµMicah 4:10@@/referenceµµ. Both aspects are combined in Isa. 66. In @@reference osisRef="mic 5:7"µµMicah 5:7@@/referenceµµ we have the "man-child" (Christ) of @@reference osisRef="re 12:1 re 12:2"µµRevelation 12:1,2@@/referenceµµ in @@reference osisRef="mic 5:8-24"µµMicah 5:8-24@@/referenceµµ the remnant, established in kingdom blessing. The meaning of @@reference osisRef="mic 5:3"µµMicah 5:3@@/referenceµµ is that, from the rejection of Christ at His first coming Jehovah will give Israel up till the believing remnant appears; then He stands and feeds in His proper strength as Jehovah (@@reference osisRef="mic 5:4"µµMicah 5:4@@/referenceµµ); He is the defence of His people as in @@reference osisRef="mic 4:3 mic 4:11-13"µµMicah 4:3,11-13@@/referenceµµ and afterward the remnant go as missionaries to Israel and to all the world. ; @@reference osisRef="mic 5:7 mic 5:8"µµMicah 5:7,8@@/referenceµµ; @@reference osisRef="zec 8:23"µµZechariah 8:23@@/referenceµµ. \p \v 2 \bd everlasting\bd* \p Cf. @@reference osisRef="isa 7:13 isa 7:14"µµIsaiah 7:13,14@@/referenceµµ; @@reference osisRef="isa 9:6 isa 9:7"µµ 9:6,7@@/referenceµµ. The "child" was born in Bethlehem, but the "Son" was "from everlasting." \v 3 \bd remnant\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Jer 15:21"µµJeremiah 15:21@@/referenceµµ")\it* \v 7 \bd remnant\bd* \p The ministry of the Jewish remnant @@reference osisRef="isa 1:9"µµIsaiah 1:9@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ro 11:5"µµRomans 11:5@@/referenceµµ")\it* has a twofold aspect, "a dew from the Lord"; "a lion among the beasts." Turning to the Lord in the great tribulation @@reference osisRef="ps 2:5"µµPsalms 2:5@@/referenceµµ. See Scofield "@@reference osisRef="Scofield:re 7:14"µµRevelation 7:14@@/referenceµµ", the remnant takes up the beautiful gospel of the kingdom. See Scofield "@@reference osisRef="Scofield:re 14:6"µµRevelation 14:6@@/referenceµµ" and proclaims it under awful persecution "unto all nations, for a witness." @@reference osisRef="mt 24:14"µµMatthew 24:14@@/referenceµµ. The result is seen in @@reference osisRef="re 7:4-14"µµRevelation 7:4-14@@/referenceµµ This is the "dew" aspect, and is followed by the "day of the Lord" ; @@reference osisRef="isa 2:10-22"µµIsaiah 2:10-22@@/referenceµµ; @@reference osisRef="re 19:11-21"µµRevelation 19:11-21@@/referenceµµ. In the morning of which the kingdom is set up in power. Again there is a world-wide preaching to Jew and Gentile, but now it is the word that the King is on His holy hill of Zion (Psa. 2.), and the unrepentant will be broken with His rod of iron. @@reference osisRef="ps 2:6-9"µµPsalms 2:6-9@@/referenceµµ. The preaching is given in @@reference osisRef="ps 2:10-12"µµPsalms 2:10-12@@/referenceµµ. This is the "lion" aspect of the remnant's testimony. @@reference osisRef="re 2:26-28"µµRevelation 2:26-28@@/referenceµµ. The full kingdom-age of blessing follows the "rod of iron" aspect. \c 6 \p \v 1 \v 4 \bd redeemed\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:ex 14:30"µµExodus 14:30@@/referenceµµ". \c 7 \p \v 1 \v 5 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \v 7 \bd Therefore\bd* \p @@reference osisRef="mic 7:7-20"µµMicah 7:7-20@@/referenceµµ is, primarily, the confession and intercession of the prophet, who identifies himself with Israel. Cf. @@reference osisRef="da 9:3-19"µµDaniel 9:3-19@@/referenceµµ. Intercession was a test of the prophetic office ; @@reference osisRef="jer 27:18"µµJeremiah 27:18@@/referenceµµ; @@reference osisRef="ge 20:7"µµGenesis 20:7@@/referenceµµ But Micah's prayer voices also the heart exercise of the remnant in the last days. Such is prophecy, an intermingling of the near and the far. (Cf) ; @@reference osisRef="ps 22:1"µµPsalms 22:1@@/referenceµµ; @@reference osisRef="mt 27:46"µµMatthew 27:46@@/referenceµµ. \v 18 \bd remnant\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Jer 15:21"µµJeremiah 15:21@@/referenceµµ")\it* scofield-main/usfm/sco.usfm34.usfm000066400000000000000000000074141435660420000173500ustar00rootroot00000000000000\id NAM \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Nahum \p @@reference osisRef="na 1"µµRead first chapter of Nahum@@/referenceµµ \p Nahum prophesied during the reign of Hezekiah, probably about one hundred and fifty years after Jonah. He has but one subject--the destruction of Nineveh. According to Diodorus Siculus, the city was destroyed nearly a century later, precisely as here predicted. The prophecy is one continuous strain which does not yield to analysis. The moral theme is: the holiness of Jehovah which must deal with sin in judgment. \v 1 \bd Nineveh\bd* \p Nineveh stands in Scripture as the representative of apostate religious Gentiledom, as Babylon represents the confusion into which the Gentile political world-system has fallen @@reference osisRef="da 2:41-43"µµDaniel 2:41-43,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Isa 13:1"µµIsaiah 13:1@@/referenceµµ")\it* , Under the preaching of Jonah, B.C. 862, the city and king had turned to God (Elohim), @@reference osisRef="jon 3:3-10"µµJonah 3:3-10@@/referenceµµ But in the time of Nahum, more than a century later, the city had wholly apostatized from God. It is this which distinguishes Nineveh from all the other ancient Gentile cities, and which makes her the suited symbol of the present religious Gentile world-system in the last day. Morally, Nineveh is described in @@reference osisRef="ro 1:21-23"µµRomans 1:21-23@@/referenceµµ. The chief deity of apostate Nineveh was the bull-god, with the face of a man and the wings of a bird: "an image made like to corruptible man, and to birds, and four-footed beasts." \p The message of Nahum, uttered about one hundred years before the destruction of Nineveh, is, therefore, not a call to repentance, but an unrelieved warning of judgment: "He will make an utter end: affliction shall not rise up the second time." @@reference osisRef="na 1:9"µµNahum 1:9@@/referenceµµ; see, also, @@reference osisRef="na 3:10"µµNahum 3:10@@/referenceµµ. For there is no remedy for apostasy but utter judgment, and a new beginning. Cf. ; @@reference osisRef="isa 1:4-5 isa 1:24-28"µµIsaiah 1:4,5,24-28@@/referenceµµ; @@reference osisRef="heb 6:4-8"µµHebrews 6:4-8@@/referenceµµ; @@reference osisRef="pr 29:1"µµProverbs 29:1@@/referenceµµ. \p It is the way of God; apostasy is punished by catastrophic destruction. Of this the flood and the destruction of Nineveh are witnesses. The coming destruction of apostate Christendom is foreshadowed by these. (Cf) @@reference osisRef="da 2:34 da 2:35"µµDaniel 2:34,35@@/referenceµµ; @@reference osisRef="lu 17:26 lu 17:27"µµLuke 17:26,27@@/referenceµµ; @@reference osisRef="re 19:17-21"µµRevelation 19:17-21@@/referenceµµ. \p \bd burden\bd* See note 1, \it (See Scofield "@@reference osisRef="Scofield:Isa 13:1"µµIsaiah 13:1@@/referenceµµ")\it* \v 2 \bd God is jealous\bd* \p The great ethical lesson of Nahum is that the character of God makes Him not only "slow to anger," and "a stronghold to them that trust Him," but also one who "will not at all acquit the wicked." He can be "just, and the justifier of him which believeth in Jesus" @@reference osisRef="ro 3:26"µµRomans 3:26@@/referenceµµ but only because His holy law has been vindicated in the cross. \v 7 \bd he knoweth them that trust\bd* @@reference osisRef="ps 1:6"µµPsalms 1:6@@/referenceµµ; @@reference osisRef="2ti 2:19"µµ2 Timothy 2:19@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \v 7 \bd Nineveh\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Na 1:1"µµNahum 1:1@@/referenceµµ")\it* \v 8 \bd No,\bd* \p Or, No-Amon. @@reference osisRef="jer 46:25"µµJeremiah 46:25@@/referenceµµ; @@reference osisRef="eze 30:15 eze 30:16"µµEzekiel 30:15,16@@/referenceµµ scofield-main/usfm/sco.usfm35.usfm000066400000000000000000000232501435660420000173450ustar00rootroot00000000000000\id HAB \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Habakkuk \p @@reference osisRef="hab 1"µµRead first chapter of Habakkuk@@/referenceµµ \p It seems most probable that Habakkuk prophesied in the latter years of Josiah. Of the prophet himself nothing is known. To him the character of Jehovah was revealed in terms of the highest spirituality. He alone of the prophets was more concerned that the holiness of Jehovah should be vindicated than that Israel should escape chastisement. Written just upon the eve of the captivity, Habakkuk was God's testimony to Himself as against both idolatry and pantheism. \p The book is in five parts: \li Habakkuk's perplexity in view of the sins of Israel and the silence of God, 1:1-4. Historically this was the time of Jehovah's forbearance because of Josiah's repentance (2Ki22:18-20). \li The answer of Jehovah to the prophet's perplexity1:5-11. \li The prophet, thus answered, utters the testimony to Jehovah, 1:12-17; but he will watch for further answers, 2:1. \li To the watching prophet comes the response of the "vision," 2:20. \li All ends in Habakkuk's sublime Psalm of the Kingdom. \p As a whole the Book of Habakkuk raise and answers the question of God's consistency with Himself in view of permitted evil. The prophet thought that the holiness of God forbade him to go on with evil Israel. The answer of Jehovah announces a Chaldean invasion (@@reference osisRef="hab 1:6"µµHabakkuk 1:6@@/referenceµµ), and a world- wide dispersion @@reference osisRef="hab 1:5"µµHabakkuk 1:5@@/referenceµµ). But Jehovah is not mere wrath; "He delighteth in mercy" (@@reference osisRef="mic 7:18"µµMicah 7:18@@/referenceµµ), and introduces into His answers to the perplexed prophet the great promises, ; @@reference osisRef="mic 1:5"µµMicah 1:5@@/referenceµµ; @@reference osisRef="mic 2:3 mic 2:4 mic 2:14 mic 2:20"µµ 2:3,4,14,20@@/referenceµµ. \v 1 \bd burden\bd* See note 1, \it (See Scofield "@@reference osisRef="Scofield:Isa 13:1"µµIsaiah 13:1@@/referenceµµ")\it*. \v 5 \bd for I will work\bd* \p Verse 5 anticipates the dispersion "among the nations" (cf) @@reference osisRef="de 28:64-67"µµDeuteronomy 28:64-67@@/referenceµµ. While Israel as a nation is thus dispersed, Jehovah will "work a work" which Israel "will not believe." @@reference osisRef="ac 13:37-41"µµActs 13:37-41,@@/referenceµµ interprets this prediction of the redemptive work of Christ. It is significant that Paul quotes this to Jews of the dispersion in the synagogue at Antioch. \c 2 \p \v 1 \v 2 \bd run that readeth it\bd* \p Not, as usually quoted, "that he that runneth may read," but, "that he may run that readeth"; i.e. as a messenger of the "vision." Cf. @@reference osisRef="zec 2:4 zec 2:5"µµZechariah 2:4,5@@/referenceµµ \v 3 \bd appointed time\bd* \p To the watching prophet comes the response of the "vision" @@reference osisRef="hab 2:2-20"µµHabakkuk 2:2-20@@/referenceµµ). Three elements are to be distinguished: \li (1) The moral judgment of Jehovah upon the evils practised by dispersed Israel (Hab 5-13,15-19). \li (2) The future purpose of God that, practised by dispersed Israel (@@reference osisRef="hab 2:5-13 hab 2:15-19"µµHabakkuk 2:5-13,15-19@@/referenceµµ). \li (2) The future purpose of God that, "the earth shall be filled with the knowledge of the glory of Jehovah, as the waters cover the sea" (@@reference osisRef="hab 2:14"µµHabakkuk 2:14@@/referenceµµ). That this revelation awaits the return of the Lord in glory is shown \li (a) by the parallel passage in @@reference osisRef="isa 11:9-12"µµIsaiah 11:9-12@@/referenceµµ and \li (b) by the quotation of verse 3 in @@reference osisRef="heb 10:37 heb 10:38"µµHebrews 10:37,38@@/referenceµµ where the "it" of the "vision" becomes "he" and refers to the return of the Lord. It is then, after the "vision" is fulfilled, that "the knowledge of the glory," etc, shall fill the earth. But \li (3) meantime, "the just shall live by his faith." This great evangelic word is applied to Jew and Gentile in @@reference osisRef="ro 1:17"µµRomans 1:17@@/referenceµµ to the Gentiles in @@reference osisRef="ga 3:11-14"µµGalatians 3:11-14@@/referenceµµ and to Hebrews (especially) in @@reference osisRef="heb 10:38"µµHebrews 10:38@@/referenceµµ. This opening of life to faith alone, makes possible not only the salvation of the Gentiles during the dispersion of Israel "among the nations" ; @@reference osisRef="hab 1:5"µµHabakkuk 1:5@@/referenceµµ; @@reference osisRef="ga 3:11-14"µµGalatians 3:11-14@@/referenceµµ but also makes possible a believing remnant in Israel while the nation, as such, is in blindness and unbelief, \it (See Scofield "@@reference osisRef="Scofield:Ro 11:1"µµRomans 11:1@@/referenceµµ")\it* with neither priesthood nor temple, and consequently unable to keep the ordinances of the law. Such is Jehovah! In disciplinary government His ancient Israel is cast out of the land and judicially blinded @@reference osisRef="2co 3:12-15"µµ2 Corinthians 3:12-15@@/referenceµµ but in covenanted mercy the individual Jew may resort to the simple faith of Abraham ; @@reference osisRef="ge 15:6"µµGenesis 15:6@@/referenceµµ; @@reference osisRef="ro 4:1-5"µµRomans 4:1-5@@/referenceµµ and be saved. But this does not set aside the Palestinian See Scofield "@@reference osisRef="Scofield:de 30:3"µµDeuteronomy 30:3@@/referenceµµ" and Davidic See Scofield "@@reference osisRef="Scofield:2sa 7:16"µµ2 Samuel 7:16@@/referenceµµ". Covenants, for "the earth shall be filled," etc. (@@reference osisRef="hab 2:14"µµHabakkuk 2:14@@/referenceµµ),and Jehovah will again be in His temple (@@reference osisRef="hab 2:20"µµHabakkuk 2:20@@/referenceµµ). Cf. ; @@reference osisRef="hab 2:14 hab 2:20"µµHabakkuk 2:14,20@@/referenceµµ; @@reference osisRef="ro 11:25-27"µµRomans 11:25-27@@/referenceµµ \p \v 5 \bd hell\bd* \p Sheol is, in the O.T., the place to which the dead go. \li (1) Often, therefore, it is spoken of as the equivalent of the grave, merely, where all human activities cease; the terminus toward which all human life moves (e.g. @@reference osisRef="ge 42:38"µµGenesis 42:38@@/referenceµµ grave @@reference osisRef="job 14:13"µµJob 14:13@@/referenceµµ grave @@reference osisRef="ps 88:3"µµPsalms 88:3@@/referenceµµ grave \li (2) To the man "under the sun," the natural man, who of necessity judges from appearances, sheol seems no more than the grave-- the end and total cessation, not only of the activities of life, but of life itself. @@reference osisRef="ec 9:5 ec 9:10"µµEcclesiastes 9:5,10@@/referenceµµ \li (3) But Scripture reveals sheol as a place of sorrow @@reference osisRef="2sa 22:6"µµ2 Samuel 22:6@@/referenceµµ; @@reference osisRef="ps 18:5 ps 116:3"µµPsalms 18:5, 116:3@@/referenceµµ; in which the wicked are turned @@reference osisRef="ps 9:17"µµPsalms 9:17@@/referenceµµ and where they are fully conscious ; @@reference osisRef="isa 14:9-17"µµIsaiah 14:9-17@@/referenceµµ; @@reference osisRef="eze 32:21"µµEzekiel 32:21@@/referenceµµ see, especially, @@reference osisRef="jon 2:2"µµJonah 2:2@@/referenceµµ what the belly of the great fish was to Jonah that sheol is to those who are therein). The sheol of the O.T. and hades of the N.T. \it (See Scofield "@@reference osisRef="Scofield:Lu 16:23"µµLuke 16:23@@/referenceµµ")\it* are identical. \p \v 13 \bd is it not\bd* Or, it is not of the LORD, etc., i.e. though permitted in His providence, not His plan. Cf. @@reference osisRef="mic 4:2-4"µµMicah 4:2-4@@/referenceµµ. \v 14 \bd For the earth shall be filled\bd* \p Cf. @@reference osisRef="isa 11:9"µµIsaiah 11:9@@/referenceµµ which fixes the time when "the earth," etc. It is when David's righteous Branch has set up the kingdom. (See "Kingdom (O.T.)," ; @@reference osisRef="2sa 7:9"µµ2 Samuel 7:9@@/referenceµµ; @@reference osisRef="zec 12:8"µµZechariah 12:8@@/referenceµµ also, "Kingdom (N.T.)," ; @@reference osisRef="lu 1:31-33"µµLuke 1:31-33@@/referenceµµ; @@reference osisRef="1co 15:28"µµ1 Corinthians 15:28@@/referenceµµ. Habakkuk's phrase marks an advance on that of Isaiah. In the latter it is "the knowledge of the Lord." That, in a certain sense, is being diffused now; but in Habakkuk it is "the knowledge of the glory of the Lord," and that cannot be till He is manifested in glory ; @@reference osisRef="mt 24:30"µµMatthew 24:30@@/referenceµµ; @@reference osisRef="mt 25:31"µµ 25:31@@/referenceµµ; @@reference osisRef="lu 9:26"µµLuke 9:26@@/referenceµµ; @@reference osisRef="2th 1:7"µµ2 Thessalonians 1:7@@/referenceµµ; @@reference osisRef="2th 2:8"µµ 2:8@@/referenceµµ; @@reference osisRef="jude 1:14"µµJude 1:14@@/referenceµµ. The transfiguration was a foreview of this. @@reference osisRef="lu 9:26-29"µµLuke 9:26-29@@/referenceµµ. \v 18 \bd trusteth\bd* \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it* \p \c 3 \p \v 1 \bd Prayer\bd* \p Prayer in the O.T. is in contrast with prayer in the N.T. in two respects: \li (1) In the former the basis of prayer is a covenant of God, or an appeal to his revealed character as merciful, gracious, etc. In the latter the basis is relationship: "When ye pray, say, Our Father" @@reference osisRef="mt 6:9"µµMatthew 6:9@@/referenceµµ. \li (2) A comparison, e.g. of the prayers of Moses and Paul, will show that one was praying for an earthly people whose dangers and blessings were earthly; the other for a heavenly people whose dangers and blessings were spiritual. \p \v 7 \bd Cushan\bd* \p Or, Ethiopia. \v 11 \bd at the light\bd* \p Or, thine arrows walked in the light, etc. \v 17 \bd Although\bd* \p i.e. despite the afflictions of Israel in dispersion, the prophet will rejoice because of the Lord, as yet to return to His temple. scofield-main/usfm/sco.usfm36.usfm000066400000000000000000000076421435660420000173550ustar00rootroot00000000000000\id ZEP \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Zephaniah \p @@reference osisRef="zep 1"µµRead first chapter of Zephaniah@@/referenceµµ \p This prophet, a contemporary of Jeremiah, exercised his ministry during the reign of Josiah. It was a time of revival (2Ki. 22), but the captivity was impending, nevertheless, and Zephaniah points out the moral state which, despite the superficial revival under Josiah (@@reference osisRef="jer 2:11-13"µµJeremiah 2:11-13@@/referenceµµ), made it inevitable. \p Zephaniah is in four parts: \li The coming invasion of Nebuchadnezzar a figure of the day of the Lord, 1:1-2:3. \li Predictions of judgment on certain peoples, 2:4-15. \li The moral state of Israel for which the captivity was to come, 3:1-7. \li The judgment of the nations followed by kingdom blessing under Messiah, 3:8-20. \p \v 4 \bd Chemarims\bd* \p i.e. idolatrous priests. Cf. @@reference osisRef="2ki 23:5"µµ2 Kings 23:5@@/referenceµµ. \v 5 \bd Malcham\bd* \p An idol of the Ammonites, same as Molech, or Milcom. \v 7 \bd for the day of the Lord\bd* \p As in the other Prophets, the approaching invasion of Nebuchadnezzar is treated as an adumbration of the true day of the Lord in which all earth-judgments will culminate, to be followed by the restoration and blessing of Israel and the nations in the kingdom. See "Day of the Lord" @@reference osisRef="isa 2:10-22"µµIsaiah 2:10-22@@/referenceµµ; @@reference osisRef="re 19:11-21"µµRevelation 19:11-21@@/referenceµµ "Israel" ; @@reference osisRef="ge 12:2 ge 12:3"µµGenesis 12:2,3@@/referenceµµ; @@reference osisRef="ro 11:26"µµRomans 11:26@@/referenceµµ. CF. Joel 1.,2. \v 11 \bd Maktesh\bd* \p Lit. The Mortar, a depression in Jerusalem where the bazaars were. \p \c 2 \p \v 1 \bd desired\bd* Lit. that hath not shame. Cf. @@reference osisRef="jer 3:3"µµJeremiah 3:3@@/referenceµµ. \v 7 \bd remnant\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Jer 15:21"µµJeremiah 15:21@@/referenceµµ")\it*. \v 13 \bd Nineveh\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Na 1:1"µµNahum 1:1@@/referenceµµ")\it*. \c 3 \p \v 1 \v 2 \bd trusted\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it* \v 7 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it* \v 9 \bd then will I turn\bd* \p In Zephaniah the conversion of "the peoples" is stated out of the usual prophetic order, in which the blessing of Israel and the setting up of the kingdom precedes the conversion of the Gentiles. \it (See Scofield "@@reference osisRef="Scofield:Zec 12:1"µµZechariah 12:1@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:zec 12:8"µµZechariah 12:8@@/referenceµµ". But the passage gives clear testimony as to when the conversion of the nations will occur. It is after the smiting of the nations. Cf. @@reference osisRef="isa 11:9"µµIsaiah 11:9@@/referenceµµ with context; @@reference osisRef="da 2:34 da 2:35"µµDaniel 2:34,35@@/referenceµµ; @@reference osisRef="ps 2:5-8"µµPsalms 2:5-8@@/referenceµµ; @@reference osisRef="ac 15:15-17"µµActs 15:15-17@@/referenceµµ; @@reference osisRef="re 19:19-re 20:6"µµRevelation 19:19-20:6@@/referenceµµ. \v 12 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \v 13 \bd remnant\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Jer 15:21"µµJeremiah 15:21@@/referenceµµ")\it* \v 15 \bd the midst of thee\bd* \p That this, and all like passages in the Prophets (see "Kingdom (O.T.)," @@reference osisRef="ge 1:26"µµGenesis 1:26@@/referenceµµ; @@reference osisRef="zec 12:8"µµZechariah 12:8@@/referenceµµ cannot refer to anything which occurred at the first coming of Christ is clear from the context. The precise reverse was true. \it (See Scofield "@@reference osisRef="Scofield:Isa 11:1"µµIsaiah 11:1@@/referenceµµ")\it*. scofield-main/usfm/sco.usfm37.usfm000066400000000000000000000063371435660420000173560ustar00rootroot00000000000000\id HAG \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Haggai \p @@reference osisRef="hag 1"µµRead first chapter of Haggai@@/referenceµµ \p Haggai was a prophet of the restored remnant after the 70 years' captivity. The circumstances are detailed in Ezra and Nehemiah. To hearten, rebuke, and instruct that feeble and divided remnant was the task of Haggai, Zechariah, and Malachi. The theme of Haggai is the unfinished temple, and his mission to admonish and encourage the builders. \p The divisions of the book are marked by the formula, "came the word of the Lord by Haggai": \li The event which drew out the prophecy, 1:1,2. \li The divine displeasure because of the interrupted work, 1:3-15. \li The temples--Solomon's, the restoration temple, and the kingdom-age temple, 2:1-9. \li Uncleanness and chastening, 2:10-19. \li The final victory, 2:20-23 (see) Re19:17-20; 14:19,20; Zec14:1-3. \p \v 1 \bd sixth month\bd* \p i.e. September, also @@reference osisRef="hag 1:15"µµHaggai 1:15@@/referenceµµ. \v 12 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it* \v 14 \bd remnant\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Jer 15:21"µµJeremiah 15:21@@/referenceµµ")\it*. \c 2 \p \v 1 \bd seventh month\bd* \p i.e. October. \v 3 \bd house in her first glory\bd* \p The prophet calls upon the old men who remembered Solomon's temple to witness to the new generation how greatly that structure exceeded the present in magnificence; and then utters a prophecy (@@reference osisRef="hag 1:7-9"µµHaggai 1:7-9@@/referenceµµ) which can only refer to the future kingdom temple described by Ezekiel. It is certain that the restoration temple and all subsequent structures, including Herod's, were far inferior in costliness and splendour to Solomon's. The present period is described in @@reference osisRef="ho 3:4 ho 3:5"µµHosea 3:4,5@@/referenceµµ. Verse 6 is quoted in @@reference osisRef="heb 12:26 heb 12:27"µµHebrews 12:26,27@@/referenceµµ. Verse 7: "I will shake all nations," refers to the great tribulation and is followed by the coming of Christ in glory, as in @@reference osisRef="mt 24:29 mt 24:30"µµMatthew 24:29,30@@/referenceµµ. "The desire of all nations" is Christ. \it (See Scofield "@@reference osisRef="Scofield:Mal 3:1"µµMalachi 3:1@@/referenceµµ")\it*. \v 9 \bd latter house\bd* \p In a sense all the temples (i.e Solomon's; Ezra's; Herod's; that which will be used by the unbelieving Jews under covenant with the Beast @@reference osisRef="da 9:27"µµDaniel 9:27@@/referenceµµ; @@reference osisRef="mt 24:15"µµMatthew 24:15@@/referenceµµ; @@reference osisRef="2th 2:3 2th 2:4"µµ2 Thessalonians 2:3,4@@/referenceµµ and Ezekiel's future kingdom temple Ez 40.-47.), are treated as one "house"-- the "house of the Lord," since they all profess to be that. For that reason Christ purified the temple of His day, erected though it was by an Idumean usurper to please the Jews. @@reference osisRef="mt 21:12 mt 21:13"µµMatthew 21:12,13@@/referenceµµ. \p \bd glory\bd* Or, the future glory of this house shall be greater than the former. \v 12 \bd holy flesh\bd* \it (See Scofield "@@reference osisRef="Scofield:Jer 11:15"µµJeremiah 11:15@@/referenceµµ")\it*. scofield-main/usfm/sco.usfm38.usfm000066400000000000000000001244071435660420000173560ustar00rootroot00000000000000\id ZEC \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Zechariah \p @@reference osisRef="zec 1"µµRead first chapter of Zechariah@@/referenceµµ \p Zechariah, like Haggai, was a prophet to the remnant which returned after the 70 years. There is much of symbol in Zechariah, but these difficult passages are readily interpreted in the light of the whole body of related prophecy. The great Messianic passages are, upon comparison with the other prophecies of the kingdom, perfectly clear. Both advents of Christ are in Zechariah's prophecy @@reference osisRef="zec 9:9"µµZechariah 9:9@@/referenceµµ; @@reference osisRef="mt 21:1-11"µµMatthew 21:1-11@@/referenceµµ @@reference osisRef="zec 14:3 zec 14:4"µµZechariah 14:3,4@@/referenceµµ. More than Haggai or Malachi, Zechariah gives the mind of God about the Gentile world-powers surrounding the restored remnant. He has given them their authority @@reference osisRef="da 2:27-40"µµDaniel 2:27-40@@/referenceµµ and will hold them to account; the test, as always, being their treatment of Israel. \it (See Scofield "@@reference osisRef="Scofield:Ge 15:18"µµGenesis 15:18@@/referenceµµ")\it* note 3, clause 6; @@reference osisRef="zec 2:8"µµZechariah 2:8@@/referenceµµ. Zechariah, therefore, falls into three broad divisions: \li Symbolic visions in the light of the Messianic hope, 1:1-6:15. \li The mission from Babylon, 7:, 8. \li Messiah in rejection and afterwards in power, 9-14. \p \v 1 \bd eighth month\bd* \p i.e. November. \v 7 \bd Sebat\bd* \p Eleventh month i.e. February. \v 8 \bd I saw\bd* \p The "man" (@@reference osisRef="zec 1:8"µµZechariah 1:8@@/referenceµµ) is the "my lord," "the angel that talked with me" (@@reference osisRef="zec 1:9"µµZechariah 1:9@@/referenceµµ), and "the angel of the Lord" (@@reference osisRef="zec 1:10 zec 1:11"µµZechariah 1:10,11@@/referenceµµ). The "man" "stood among the myrtle trees" (@@reference osisRef="zec 1:8"µµZechariah 1:8@@/referenceµµ). The prophet addresses him as "my lord" (cf) @@reference osisRef="ge 19:2"µµGenesis 19:2@@/referenceµµ but when the "man" answers he perceives that he has addressed an angel--"the angel that talked with me" (@@reference osisRef="zec 1:9"µµZechariah 1:9@@/referenceµµ). In @@reference osisRef="zec 1:10"µµZechariah 1:10@@/referenceµµ the being of the vision is again "the man that stood among the myrtle trees." In @@reference osisRef="zec 1:11"µµZechariah 1:11@@/referenceµµ he is called "the angel of the Lord," and to him the (riders on the) "red horses, speckled with white" say: "We have walked to and fro," etc. Then (@@reference osisRef="zec 1:12"µµZechariah 1:12@@/referenceµµ) "the angel of the Lord" (i.e. the "man," "my lord," "the angel that talked with me") intercedes for the land against a world at ease. The date of the intercession was at the end of the 70 years' captivity of Judah. @@reference osisRef="zec 1:9-12"µµZechariah 1:9-12@@/referenceµµ. \p Taken as a whole @@reference osisRef="zec 1:8-17"µµZechariah 1:8-17@@/referenceµµ Zechariah's first vision reveals Judah in dispersion; Jerusalem under adverse possession; and the Gentile nations at rest about it. This condition still continues, and Jehovah's answer to the intercession of the angel sweeps on to the end-time of Gentile domination, when "the Lord shall yet comfort Zion," etc. (@@reference osisRef="zec 1:16 zec 1:17"µµZechariah 1:16,17@@/referenceµµ). \p @@reference osisRef="isa 40:1-5"µµIsaiah 40:1-5@@/referenceµµ. See "Kingdom (O.T.)" \it (See Scofield "@@reference osisRef="Scofield:Ge 1:26"µµGenesis 1:26@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:zec 12:8"µµZechariah 12:8@@/referenceµµ". \p \bd red horse\bd* Cf. @@reference osisRef="re 6:4"µµRevelation 6:4@@/referenceµµ. The whole Gentile period is characterized by the red horse, i.e. "sword." ; @@reference osisRef="da 9:26"µµDaniel 9:26@@/referenceµµ; @@reference osisRef="mt 24:6 mt 24:7"µµMatthew 24:6,7@@/referenceµµ. \v 9 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 11 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 18 \bd horn\bd* \p A "horn" is the symbol of a Gentile king @@reference osisRef="da 7:24"µµDaniel 7:24@@/referenceµµ; @@reference osisRef="re 17:12"µµRevelation 17:12@@/referenceµµ and the vision is of the four world empires ; @@reference osisRef="da 2:36-44"µµDaniel 2:36-44@@/referenceµµ; @@reference osisRef="da 7:3-7"µµ 7:3-7@@/referenceµµ which have "scattered Judah, Israel, and Jerusalem" (v.19) \v 19 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 20 \bd And the Lord\bd* \p The word charash, trans. "carpenter," is lit. carver, engraver. @@reference osisRef="zec 1:21"µµZechariah 1:21@@/referenceµµ makes it plain that, whatever the four carvers may be, they are used to "fray," or carve away (Heb. charad) in the sense of diminishing, enfeebling, the great Gentile world-powers. They may stand for Jehovah's "four sore judgments," the sword, famine, evil beasts, and pestilence @@reference osisRef="eze 14:21"µµEzekiel 14:21@@/referenceµµ the four horses of Rev. 6. \p \c 2 \p \v 1 \bd again\bd* \p As in @@reference osisRef="zec 1:8-11"µµZechariah 1:8-11,@@/referenceµµ the "man" of @@reference osisRef="zec 2:1"µµZechariah 2:1@@/referenceµµ 1 is "the angel that talked with me" of @@reference osisRef="zec 1:3"µµZechariah 1:3@@/referenceµµ. The measuring-line (or reed) is used by Ezekiel @@reference osisRef="eze 40:3 eze 40:5"µµEzekiel 40:3,5@@/referenceµµ as a symbol of preparation for rebuilding the city and temple in the kingdom-age. Here also it has that meaning, as the context (@@reference osisRef="zec 2:4-13"µµZechariah 2:4-13@@/referenceµµ) shows. The subject of the vision is the restoration of nation and city. In no sense has this prophecy been fulfilled. The order is: \li (1) The Lord in glory in Jerusalem, @@reference osisRef="zec 2:5"µµZechariah 2:5@@/referenceµµ (cf. @@reference osisRef="mt 24:29 mt 24:30"µµMatthew 24:29,30@@/referenceµµ) \li (2) the restoration of Israel, @@reference osisRef="zec 2:6"µµZechariah 2:6@@/referenceµµ; \li (3) the judgment of Jehovah upon the nations, @@reference osisRef="zec 2:8"µµZechariah 2:8,@@/referenceµµ "after the glory" @@reference osisRef="mt 25:31 mt 25:32"µµMatthew 25:31,32@@/referenceµµ \li (4) the full blessing of the earth in the kingdom, @@reference osisRef="zec 2:10-13"µµZechariah 2:10-13,@@/referenceµµ See "Kingdom (O.T.)" @@reference osisRef="ge 1:26"µµGenesis 1:26@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Zec 12:8"µµZechariah 12:8@@/referenceµµ")\it*. "Israel," ; @@reference osisRef="ge 12:2"µµGenesis 12:2@@/referenceµµ; @@reference osisRef="ro 11:26"µµRomans 11:26@@/referenceµµ. \p \v 3 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \p \c 3 \p \v 1 \bd Joshua\bd* \p The fifth vision discloses: \li (1) The change from self-righteousness to the righteousness of God \it (See Scofield "@@reference osisRef="Scofield:Ro 3:21"µµRomans 3:21@@/referenceµµ")\it* of which Paul's experience, @@reference osisRef="php 3:1-9"µµPhilippians 3:1-9@@/referenceµµ is the illustration, as it is also the foreshadowing of the conversion of Israel. \li (2) In type, the preparation of Israel for receiving Jehovah's "BRANCH" \it (See Scofield "@@reference osisRef="Scofield:Isa 4:2"µµIsaiah 4:2@@/referenceµµ")\it*. The refusal of the Jews to abandon self-righteousness for the righteousness of God blinded them to the presence of the BRANCH in their midst at His first advent @@reference osisRef="ro 10:1-4"µµRomans 10:1-4@@/referenceµµ; @@reference osisRef="ro 11:7 ro 11:8"µµ 11:7,8@@/referenceµµ Cf. @@reference osisRef="zec 6:12-15"µµZechariah 6:12-15@@/referenceµµ which speaks of the manifestation of the BRANCH in glory (v. 13) as the Priest-King, when Israel will receive Him. See Scofield "@@reference osisRef="Scofield:heb 5:6"µµHebrews 5:6@@/referenceµµ". \p \bd angel\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 3 \bd clothed\bd* See, @@reference osisRef="isa 64:6"µµIsaiah 64:6@@/referenceµµ Contra: @@reference osisRef="php 3:1-9"µµPhilippians 3:1-9@@/referenceµµ. \p \bd angel\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 4 \bd clothe\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ge 3:21"µµGenesis 3:21@@/referenceµµ")\it*. \v 5 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 8 \bd BRANCH\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 4:2"µµIsaiah 4:2@@/referenceµµ")\it*. \v 9 \bd stone\bd* \it (See Scofield "@@reference osisRef="Scofield:1Pe 2:8"µµ1 Peter 2:8@@/referenceµµ")\it*. \p \bd seven eyes\bd* Cf. @@reference osisRef="zec 4:10"µµZechariah 4:10@@/referenceµµ; @@reference osisRef="re 5:6"µµRevelation 5:6@@/referenceµµ. \v 10 \bd that day\bd* \p @@reference osisRef="zec 3:10"µµZechariah 3:10@@/referenceµµ marks the time of fulfilment as in the future kingdom. It speaks of a security which Israel has never known since the captivity, nor will know till the kingdom comes. (Cf. @@reference osisRef="isa 11:1-9"µµIsaiah 11:1-9@@/referenceµµ). \p \c 4 \p \v 1 \bd angel\bd* \p \bd that talked\bd* \p \bd angel\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \p \bd that talked\bd* \it (See Scofield "@@reference osisRef="Scofield:Zec 1:8"µµZechariah 1:8@@/referenceµµ")\it*. \v 2 \bd And I said\bd* \p The vision of the candlestick and olive trees (lit. trees of oil) is, as we know, from @@reference osisRef="re 11:3-12"µµRevelation 11:3-12@@/referenceµµ a prophecy to be fulfilled in the last days of the present age. That which marks the ministry of the "two witnesses" @@reference osisRef="re 11:3 re 11:4"µµRevelation 11:3,4@@/referenceµµ is power. (Cf @@reference osisRef="zec 4:6"µµZechariah 4:6@@/referenceµµ). In measure this power would rest upon Zerubbabel, who, having begun the restoration temple of Zechariah's time, would finish it (v.9) laying the "headstone" amid the shoutings of the people. The whole scene forms a precursive fulfilment of the ministry of the two witnesses of Rev. 11. and of the coming of the true "headstone," Prince Messiah, of whom prince Zerubbabel is a type. Oil is a uniform symbol of the Spirit. \it (See Scofield "@@reference osisRef="Scofield:Ac 2:4"µµActs 2:4@@/referenceµµ")\it*. Joshua and Zerubbabel were doubtless the two olive trees for that day, as the two witnesses of Rev. 11. may, in turn, but point to Christ as Priest-King in the kingdom- age. @@reference osisRef="zec 6:12 zec 6:13"µµZechariah 6:12,13@@/referenceµµ. \v 10 \bd eyes\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Zec 3:9"µµZechariah 3:9@@/referenceµµ")\it* \p \c 5 \p \v 1 \bd flying roll\bd* \p A "roll," in Scripture symbolism, means the written word whether of God or man @@reference osisRef="eze 6:2"µµEzekiel 6:2@@/referenceµµ; @@reference osisRef="jer 36:2 jer 36:4 jer 36:6"µµJeremiah 36:2,4,6,@@/referenceµµ etc: @@reference osisRef="eze 3:1-3"µµEzekiel 3:1-3@@/referenceµµ. Zechariah's eighth vision is of the rebuke of sin by the word of God. The two sins mentioned really transgress both tables of the law. To steal is to set aside our neighbor's right; to swear is to set aside God's claim to reverence. As always the law can only curse (@@reference osisRef="zec 5:3"µµZechariah 5:3@@/referenceµµ); @@reference osisRef="ga 3:10-14"µµGalatians 3:10-14@@/referenceµµ. \v 3 \bd earth\bd* \p Lit. land, i.e. Palestine. \v 6 \bd What is it\bd* \p In the vision of the ephah local and prophetic elements are to be distinguished. The elements are: an ephah or measure; a woman in the ephah; a sealing weight upon the mouth of the ephah confining the woman, and the stork-winged women whose only function is to bear the ephah and woman away into Babylonia (Shinar). The thing thus symbolized was "through all the land" (v.6). \p Symbolically, a "measure" (or "cup") stands for something which has come to the full, so that God must judge it @@reference osisRef="2sa 8:2"µµ2 Samuel 8:2@@/referenceµµ; @@reference osisRef="jer 51:13"µµJeremiah 51:13@@/referenceµµ; @@reference osisRef="hab 3:6 hab 3:7"µµHabakkuk 3:6,7@@/referenceµµ; @@reference osisRef="mt 7:2"µµMatthew 7:2@@/referenceµµ; @@reference osisRef="mt 23:32"µµ 23:32@@/referenceµµ. A woman, in the bad ethical sense, is always a symbol of that which, religiously, is out of its place. The "woman" in @@reference osisRef="mt 13:33"µµMatthew 13:33@@/referenceµµ is dealing with doctrine, a sphere forbidden to her @@reference osisRef="1ti 2:12"µµ1 Timothy 2:12@@/referenceµµ. In Thyatira a woman is suffered to teach @@reference osisRef="re 2:20"µµRevelation 2:20@@/referenceµµ. The Babylon phase of the apostate church is symbolized by an unchaste woman, sodden with the greed and luxury of commercialism. ; @@reference osisRef="re 17:1-6"µµRevelation 17:1-6@@/referenceµµ; @@reference osisRef="re 18:3 re 18:11-20"µµ 18:3,11-20@@/referenceµµ. \p The local application of Zechariah's ninth vision is, therefore, evident. The Jews then in the land had been in captivity in Babylon. Outwardly they had put away idolatry, but they had learned in Babylon that insatiate greed of gain @@reference osisRef="ne 5:1-9"µµNehemiah 5:1-9@@/referenceµµ; @@reference osisRef="mal 3:8"µµMalachi 3:8@@/referenceµµ that intense commercial spirit which had been foreign to Israel as a pastoral people, but which was thenceforward to characterize them through the ages. These things were out of place in God's people and land. Symbolically He judged them as belonging to Babylon and sent them there to build a temple--they could have no part in His. The "woman" was to be "set there upon her own base" (@@reference osisRef="zec 5:11"µµZechariah 5:11@@/referenceµµ). It was Jehovah's moral judgment upon Babylonism in His own land and people. \p Prophetically, the application to the Babylon of the Revelation is obvious. The professing Gentile church at that time condoning every iniquity of the rich, doctrinally a mere "confusion," as the name indicates, and corrupted to the core by commercialism, wealth, and luxury, falls under the judgment of God (Rev. 18.). \p \bd earth\bd* \p Lit. land, i.e. Palestine. \v 10 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 11 \bd Shinar\bd* \p i.e. Babylonia. @@reference osisRef="da 1:2"µµDaniel 1:2@@/referenceµµ \p \c 6 \p \v 1 \bd four chariots\bd* \p The interpretation of the tenth vision must be governed by the authoritative declaration of @@reference osisRef="zec 6:5"µµZechariah 6:5@@/referenceµµ. That which is symbolized by the four chariots with their horses is not the four world-empires of Daniel, but "the four spirits of heaven which go forth from standing before the Lord of all the earth" (@@reference osisRef="zec 6:5"µµZechariah 6:5@@/referenceµµ). These "spirits" are angels ; @@reference osisRef="lu 1:19"µµLuke 1:19@@/referenceµµ; @@reference osisRef="heb 1:14"µµHebrews 1:14@@/referenceµµ and are most naturally interpreted of the four angels of ; @@reference osisRef="re 7:1-3"µµRevelation 7:1-3@@/referenceµµ; @@reference osisRef="re 9:14 re 9:15"µµ 9:14,15@@/referenceµµ. These have also a ministry earthward, and of like nature with the "spirits" of @@reference osisRef="zec 6:1-8"µµZechariah 6:1-8@@/referenceµµ. viz. judgment. The symbol (chariots and horses) is in perfect harmony with this. Always in Scripture symbolism they stand for the power of God earthward in judgment. ; @@reference osisRef="jer 46:9 jer 46:10"µµJeremiah 46:9,10@@/referenceµµ; @@reference osisRef="joe 2:3-11"µµJoel 2:3-11@@/referenceµµ @@reference osisRef="na 3:1-7"µµNahum 3:1-7@@/referenceµµ. The vision, then, speaks of the Lord's judgments upon the Gentile nations north and south in the day of the Lord ; @@reference osisRef="isa 2:10-22"µµIsaiah 2:10-22@@/referenceµµ; @@reference osisRef="re 19:11-21"µµRevelation 19:11-21@@/referenceµµ. \v 4 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 11 \bd crowns\bd* \p Following the earth-judgments symbolized in the horsed chariots (@@reference osisRef="zec 6:1-8"µµZechariah 6:1-8@@/referenceµµ) comes the manifestation of Christ in His kingdom glory (@@reference osisRef="zec 6:9-15"µµZechariah 6:9-15@@/referenceµµ). This is the invariable prophetic order: first the judgments of the day of the Lord ; @@reference osisRef="isa 2:10-22"µµIsaiah 2:10-22@@/referenceµµ; @@reference osisRef="re 19:11-21"µµRevelation 19:11-21@@/referenceµµ then the kingdom (cf) ; @@reference osisRef="ps 2:5"µµPsalms 2:5@@/referenceµµ; @@reference osisRef="ps 2:6"µµ 2:6@@/referenceµµ; @@reference osisRef="isa 3:24-26"µµIsaiah 3:24-26@@/referenceµµ; @@reference osisRef="isa 4:2-6"µµ 4:2-6@@/referenceµµ ; @@reference osisRef="isa 10:33 isa 10:34"µµ 10:33,34@@/referenceµµ; @@reference osisRef="isa 11:1-10"µµ 11:1-10@@/referenceµµ; @@reference osisRef="re 19:19-21"µµRevelation 19:19-21@@/referenceµµ; @@reference osisRef="re 20:4-6"µµ 20:4-6@@/referenceµµ. This is set forth symbolically by the crowning of Joshua, which was not a vision, but actually done (cf) ; @@reference osisRef="isa 8:3 isa 8:4"µµIsaiah 8:3,4@@/referenceµµ; @@reference osisRef="eze 37:16-22"µµEzekiel 37:16-22@@/referenceµµ. The fulfilment in the BRANCH will infinitely transcend the symbol. He "shall bear the glory" ; @@reference osisRef="zec 6:13"µµZechariah 6:13@@/referenceµµ; @@reference osisRef="mt 16:27"µµMatthew 16:27@@/referenceµµ; @@reference osisRef="mt 24:30"µµ 24:30@@/referenceµµ; @@reference osisRef="mt 25:31"µµ 25:31@@/referenceµµ as the Priest-King on His own throne (@@reference osisRef="zec 6:12 zec 6:13"µµZechariah 6:12,13@@/referenceµµ; @@reference osisRef="heb 7:1-3"µµHebrews 7:1-3@@/referenceµµ). Christ is now a Priest, but still in the holiest within the veil ; @@reference osisRef="le 16:15"µµLeviticus 16:15@@/referenceµµ; @@reference osisRef="heb 9:11-14 heb 9:24"µµHebrews 9:11-14,24@@/referenceµµ and seated on the Father's throne @@reference osisRef="re 3:21"µµRevelation 3:21@@/referenceµµ. He has not yet come out to take His own throne @@reference osisRef="heb 9:28"µµHebrews 9:28@@/referenceµµ. The crowns made for the symbolical crowning of Joshua were to be laid up in the temple as a memorial to keep alive this larger hope of Israel. \v 12 \bd BRANCH\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 4:2"µµIsaiah 4:2@@/referenceµµ")\it* \c 7 \p \v 1 Marg \p \bd ninth month, Chisleu\bd* i.e. December. \v 2 \bd they\bd* \p "They," i.e. of the captivity in Babylon. The mission of these Jews of the captivity concerned a fast day instituted by the Jews in commemoration of the destruction of Jerusalem, wholly of their own will, and without warrant from the word of God. In the beginning there was doubtless sincere contrition in the observance of the day; now it had become a mere ceremonial. The Jews of the dispersion would be rid of it, but seek authority from the priests. The whole matter, like much in modern pseudo-Christianity, was extra-Biblical, formal, and futile. Jehovah takes the occasion to send a divine message to the dispersion. That message is in five parts: \li (1) Their fast was a mere religious form; they should rather have given heed to the "former prophets" (vs. 4-7; Cf. @@reference osisRef="isa 1:12"µµIsaiah 1:12@@/referenceµµ; @@reference osisRef="mt 15:1-10"µµMatthew 15:1-10@@/referenceµµ \li (2) they are told why their 70 years' prayer has not been answered (@@reference osisRef="zec 7:8-14"µµZechariah 7:8-14@@/referenceµµ); cf. ; @@reference osisRef="ps 66:18"µµPsalms 66:18@@/referenceµµ; @@reference osisRef="isa 1:14-17"µµIsaiah 1:14-17@@/referenceµµ \li (3) the unchanged purpose of Jehovah, and the blessing of Israel in the kingdom @@reference osisRef="zec 8:1-8"µµZechariah 8:1-8@@/referenceµµ cf. a like order in ; @@reference osisRef="isa 1:24-31"µµIsaiah 1:24-31@@/referenceµµ; @@reference osisRef="isa 2:1-4"µµ 2:1-4@@/referenceµµ \li (4) the messengers of the captivity are exhorted to hear the prophets of "these days," i.e, Haggai, Zechariah, and Malachi, and to do justly; then all their fasts and feasts will become gladness and joy @@reference osisRef="zec 8:9-19"µµZechariah 8:9-19@@/referenceµµ. \li (5) they are assured that Jerusalem is yet to be the religious centre of the earth @@reference osisRef="zec 8:20-23"µµZechariah 8:20-23@@/referenceµµ; @@reference osisRef="isa 2:1-3"µµIsaiah 2:1-3@@/referenceµµ; @@reference osisRef="zec 14:16-21"µµZechariah 14:16-21@@/referenceµµ. \p \v 3 \bd fifth month\bd* \p i.e. August. \c 8 \p \v 3 \bd holy mountain\bd* \p Holiness, Sanctification, Summary: In the O.T. the words consecration, dedication, sanctification, and holiness are various renderings of one Hebrew word, are used of persons and of things, and have an identical meaning, i.e. set apart for God. Only when used of God himself (e.g. @@reference osisRef="le 11:45"µµLeviticus 11:45@@/referenceµµ), or of the holy angels (e.g. @@reference osisRef="da 4:13"µµDaniel 4:13@@/referenceµµ) is any inward ; @@reference osisRef="le 11:45"µµLeviticus 11:45@@/referenceµµ; @@reference osisRef="da 4:13"µµDaniel 4:13@@/referenceµµ moral quality necessarily implied. Doubtless a priest or other person set apart to the service of God, whose whole will and desire went with his setting apart, experienced progressively an inner detachment from evil; but that aspect is distinctively of the N.T., not of the O.T. @@reference osisRef="mt 4:5"µµMatthew 4:5@@/referenceµµ. \v 6 \bd these days\bd* \p The "remnant" in @@reference osisRef="zec 8:6 zec 8:11 zec 8:12"µµZechariah 8:6,11,12@@/referenceµµ refers to the remnant of Judah which returned from Babylon, and among whom Zechariah was prophesying. \it (See Scofield "@@reference osisRef="Scofield:Ro 11:5"µµRomans 11:5@@/referenceµµ")\it*. \p \bd remnant\bd* \it (See Scofield "@@reference osisRef="Scofield:Jer 15:21"µµJeremiah 15:21@@/referenceµµ")\it* \v 11 \bd residue\bd* \p Or, remnant. \v 14 \bd repented\bd* \p Repentance (O.T.), Summary: In the O.T., repentance is the English word used to translate the Heb. nacham, to be "eased" or "comforted." It is used of both God and man. Notwithstanding the literal meaning of nacham, it is evident, from a study of all the passages, that the sacred writers use it in the sense of metanoia in the N.T.--a change of mind. @@reference osisRef="mt 3:2"µµMatthew 3:2@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ac 17:30"µµActs 17:30@@/referenceµµ")\it*. As in the N.T., such change of mind is often accompanied by contrition and self-judgment. When applied to God the word is used phenomenally according to O.T. custom. God seems to change His mind. The phenomena are such as, in the case of man, would indicate a change of mind. \v 19 \bd fourth month\bd* i.e. July. \p \bd fifth month\bd* i.e. August. \p \bd seventh month\bd* i.e. October. \p \bd tenth month\bd* i.e. January. \v 23 \bd those days\bd* \p i.e. in the days when Jerusalem has been made the centre of the earth's worship. @@reference osisRef="zec 8:23"µµZechariah 8:23@@/referenceµµ explains: the Jew (see "Remnant," ; @@reference osisRef="isa 1:9"µµIsaiah 1:9@@/referenceµµ; @@reference osisRef="ro 11:5"µµRomans 11:5@@/referenceµµ will then be the missionary, and to the very "nations" now called "Christian"! \p For Another Point of View: See Topic 301242 \p \c 9 \p \v 1 \bd burden\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 13:1"µµIsaiah 13:1@@/referenceµµ")\it* , note 1. \v 8 \bd because of him\bd* \p There seems to be a reference here to the advance and return of Alexander (@@reference osisRef="zec 9:13"µµZechariah 9:13@@/referenceµµ) after the battle of Issus, who subdued the cities mentioned in @@reference osisRef="zec 9:1-6"µµZechariah 9:1-6,@@/referenceµµ and afterward returned to Greece without harming Jerusalem. But the greater meaning converges on the yet future last days \it (See Scofield "@@reference osisRef="Scofield:Ac 2:17"µµActs 2:17@@/referenceµµ")\it* as the last clause of verse @@reference osisRef="zec 9:8"µµZechariah 9:8@@/referenceµµ shows, for many oppressors have passed through Jerusalem since the days of Alexander. \v 9 \bd behold, thy King\bd* \p The events following this manifestation of Christ as King are recorded in the Gospels. The real faith of the multitude who cried, "Hosanna" is given in @@reference osisRef="mt 21:11"µµMatthew 21:11@@/referenceµµ and so little was Jesus deceived by His apparent reception as King, that He wept over Jerusalem and announced its impending destruction (fulfilled A.D. 70; @@reference osisRef="lu 19:38-44"µµLuke 19:38-44@@/referenceµµ. The same multitude soon cried, "Crucify Him." \v 10 \bd And I will cut off\bd* \p Having introduced the King in @@reference osisRef="zec 9:9"µµZechariah 9:9,@@/referenceµµ; @@reference osisRef="zec 9:10"µµZechariah 9:10@@/referenceµµ and the verses which follow look forward to the end-time and kingdom. Except in verse 9, this present age is not seen in Zechariah. \v 11 Marg \p \bd prisoners\bd* Cf. @@reference osisRef="isa 24:17-23"µµIsaiah 24:17-23@@/referenceµµ; @@reference osisRef="zec 9:21 zec 9:23"µµZechariah 9:21,23@@/referenceµµ fix the time as the day of the LORD. @@reference osisRef="re 19:11-21"µµRevelation 19:11-21@@/referenceµµ. \v 12 Marg \p \bd strong hold\bd* See context, @@reference osisRef="zec 9:14"µµZechariah 9:14@@/referenceµµ. Also, @@reference osisRef="jer 16:19"µµJeremiah 16:19@@/referenceµµ. \p \c 10 \p \v 1 \bd later rain\bd* \p Cf. @@reference osisRef="ho 6:3"µµHosea 6:3@@/referenceµµ; @@reference osisRef="joe 2:23-32"µµJoel 2:23-32@@/referenceµµ; @@reference osisRef="zec 12:10"µµZechariah 12:10@@/referenceµµ. There is both a physical and spiritual meaning: Rain as of old will be restored to Palestine, but, also, there will be a mighty effusion of the Spirit upon restored Israel. \v 4 \bd came\bd* \p The tense is future: "From him Judah shall be the cornerstone @@reference osisRef="ex 17:6"µµExodus 17:6@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:1Pe 2:8"µµ1 Peter 2:8@@/referenceµµ")\it* from him the nail @@reference osisRef="isa 22:23 isa 22:24"µµIsaiah 22:23,24@@/referenceµµ from him the battle-bow," etc. The whole scene is of the events which group about the deliverance of the Jews in Palestine in the time of the northern invasion under the "Beast" ; @@reference osisRef="da 7:8"µµDaniel 7:8@@/referenceµµ; @@reference osisRef="re 19:20"µµRevelation 19:20@@/referenceµµ and "Armageddon," ; @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ; @@reference osisRef="re 19:17"µµ 19:17@@/referenceµµ. \p The final deliverance is wholly effected by the return of the Lord @@reference osisRef="re 19:11-21"µµRevelation 19:11-21,@@/referenceµµ but previously He strengthens the hard-pressed Israelites ; @@reference osisRef="mic 4:13"µµMicah 4:13@@/referenceµµ; @@reference osisRef="zec 9:13-15"µµZechariah 9:13-15@@/referenceµµ; @@reference osisRef="zec 10:5-7"µµ 10:5-7@@/referenceµµ ; @@reference osisRef="zec 12:2-6"µµ 12:2-6@@/referenceµµ; @@reference osisRef="zec 14:14"µµ 14:14@@/referenceµµ. \p That there may have been a precursive fulfilment in the Maccabean victories can neither be affirmed nor denied from Scripture. \v 8 \bd redeemed\bd* \p @@reference osisRef="isa 59:20"µµIsaiah 59:20@@/referenceµµ; @@reference osisRef="ex 14:30"µµExodus 14:30@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:ex 14:30"µµExodus 14:30@@/referenceµµ" \c 11 \p \v 7 \bd two staves\bd* \p The scene belongs to the first advent. Beauty and Bands--literally "graciousness and union"; the first signifying God's attitude toward His people Israel, in sending His Son @@reference osisRef="mt 21:37"µµMatthew 21:37@@/referenceµµ the second, His purpose to reunite Judah and Ephraim @@reference osisRef="eze 37:15-22"µµEzekiel 37:15-22@@/referenceµµ. Christ, at His first advent, came with grace @@reference osisRef="joh 1:17"µµJohn 1:17@@/referenceµµ to offer union @@reference osisRef="mt 4:17"µµMatthew 4:17@@/referenceµµ and was sold for thirty pieces of silver @@reference osisRef="zec 11:12 zec 11:13"µµZechariah 11:12,13@@/referenceµµ. "Beauty" (i.e. graciousness) was "cut in sunder" (@@reference osisRef="zec 8:10 zec 8:11"µµZechariah 8:10,11@@/referenceµµ), signifying that Judah was abandoned to the destruction foretold in @@reference osisRef="zec 11:1-6"µµZechariah 11:1-6@@/referenceµµ and fulfilled A.D. 70. After the betrayal of the Lord for thirty pieces of silver (@@reference osisRef="zec 11:12 zec 11:13"µµZechariah 11:12,13@@/referenceµµ) "Bands" (i.e. union) was broken (@@reference osisRef="zec 11:14"µµZechariah 11:14@@/referenceµµ), signifying the abandonment, for the time, of the purpose to reunite Judah and Israel. The order of Zech. 11. is, \li (1) the wrath against the land (@@reference osisRef="zec 11:1-6"µµZechariah 11:1-6@@/referenceµµ), fulfilled in the destruction of Jerusalem after the rejection of Christ @@reference osisRef="lu 19:41-44"µµLuke 19:41-44@@/referenceµµ. \li (2) the cause of that wrath in the sale and rejection of Christ vs. (@@reference osisRef="zec 11:7-14"µµZechariah 11:7-14@@/referenceµµ); \li (3) the rise of the "idol shepherd," the Beast @@reference osisRef="da 7:8"µµDaniel 7:8@@/referenceµµ; @@reference osisRef="re 19:20"µµRevelation 19:20@@/referenceµµ and his destruction (@@reference osisRef="zec 11:15-17"µµZechariah 11:15-17@@/referenceµµ). \p \bd the one\bd* \p The O.T. Parables: Summary. A parable is a similitude used to teach or enforce a truth. The O.T. parables fall into three classes: \li (1) The story-parable, of which @@reference osisRef="jud 9:7-15"µµJudges 9:7-15@@/referenceµµ is an instance; \li (2) parabolic discourses; e.g. @@reference osisRef="isa 5:1-7"µµIsaiah 5:1-7@@/referenceµµ \li (3) parabolic actions; e.g. @@reference osisRef="eze 37:16-22"µµEzekiel 37:16-22@@/referenceµµ \p \v 11 \bd poor\bd* \p The "poor of the flock": i.e. the "remnant according to the election of grace" @@reference osisRef="ro 11:5"µµRomans 11:5@@/referenceµµ those Jews who did not wait for the manifestation of Christ in glory, but believed on Him at His first coming, and since. Of them it is said that they "waited upon Me," and "knew." Neither the Gentiles nor the Gentile church, corporately, are in view: only the believers out of Israel during this age. The church, corporately, is not in O.T. prophecy @@reference osisRef="eph 3:8-10"µµEphesians 3:8-10@@/referenceµµ. \v 15 \bd And the Lord\bd* \p The reference to the Beast is obvious; no other personage of prophecy in any sense meets the description. He who came in His Father's name was rejected: the alternative is one who comes in his own name @@reference osisRef="joh 5:43"µµJohn 5:43@@/referenceµµ; @@reference osisRef="re 13:4-8"µµRevelation 13:4-8@@/referenceµµ. \p \c 12 \p \v 1 \bd burden\bd* \p Zech. 12.-14. from one prophecy the general theme of which is the return of the Lord and the establishment of the kingdom. The order is: \li (1) The siege of Jerusalem preceding the battle of Armageddon (@@reference osisRef="zec 12:1-3"µµZechariah 12:1-3@@/referenceµµ); \li (2) the battle itself (@@reference osisRef="zec 12:4-9"µµZechariah 12:4-9@@/referenceµµ); \li (3) the "latter rain" in the pouring out of the Spirit and the personal revelation of Christ to the family of David and the remnant in Jerusalem, not merely as the glorious Deliverer, but as the One whom Israel pierced and has long rejected (@@reference osisRef="zec 12:10"µµZechariah 12:10@@/referenceµµ); \li (4) the godly sorrow which follows that revelation (@@reference osisRef="zec 12:11-14"µµZechariah 12:11-14@@/referenceµµ); \li (5) the cleansing fountain @@reference osisRef="zec 13:1"µµZechariah 13:1@@/referenceµµ then to be effectually "opened" to Israel. \p \v 8 \bd David\bd* Kingdom in O.T., Summary: \p I. Dominion over the earth before the call of Abraham \li (1) Dominion over creation was given to the first man and woman @@reference osisRef="ge 1:26 ge 1:28"µµGenesis 1:26,28@@/referenceµµ. Through the fall this dominion was lost, Satan becoming "prince of this world" ; @@reference osisRef="mt 4:8-10"µµMatthew 4:8-10@@/referenceµµ; @@reference osisRef="joh 14:30"µµJohn 14:30@@/referenceµµ. \li (2) After the flood, the principle of human government was established under the covenant with Noah \it (See Scofield "@@reference osisRef="Scofield:Ge 9:1"µµGenesis 9:1@@/referenceµµ")\it*. Biblically this is still the charter of all Gentile government. \p II. The Theocracy in Israel. The call of Abraham involved, with much else, the creation of a distinctive people through whom great purposes of God toward the race might be worked out (see "Israel" @@reference osisRef="ge 12:1-3"µµGenesis 12:1-3@@/referenceµµ; @@reference osisRef="ro 11:26"µµRomans 11:26@@/referenceµµ). \p Among these purposes is the establishment of a universal kingdom. The order of the development of Divine rule in Israel is: \li (1) The mediatorship of Moses @@reference osisRef="ex 3:1-10"µµExodus 3:1-10@@/referenceµµ; @@reference osisRef="ex 19:9"µµ 19:9@@/referenceµµ; @@reference osisRef="ex 24:12"µµ 24:12@@/referenceµµ \li (2) The leadership of Joshua @@reference osisRef="jos 1:1-5"µµJoshua 1:1-5@@/referenceµµ \li (3) The institution of Judges @@reference osisRef="jud 2:16-18"µµJudges 2:16-18@@/referenceµµ. \li (4) The popular rejection of the Theocracy, and choice of a king-- Saul, @@reference osisRef="1sa 8:1-7"µµ1 Samuel 8:1-7@@/referenceµµ; @@reference osisRef="1sa 9:12-17"µµ 9:12-17@@/referenceµµ. \p III. The Davidic kingdom \li (1) The divine choice of David @@reference osisRef="1sa 16:1-13"µµ1 Samuel 16:1-13@@/referenceµµ \li (2) The giving of the Davidic Covenant @@reference osisRef="2sa 7:8-16"µµ2 Samuel 7:8-16@@/referenceµµ; @@reference osisRef="ps 89:3-4 ps 89:20-21 ps 89:28-37"µµPsalms 89:3,4,20,21,28-37@@/referenceµµ. \li (3) The exposition of the David Covenant by the prophets @@reference osisRef="isa 1:25 isa 1:26"µµIsaiah 1:25,26@@/referenceµµ; @@reference osisRef="zec 12:6-8"µµZechariah 12:6-8@@/referenceµµ. \p See marg. "Kingdom" and refs. \it (See Scofield "@@reference osisRef="Scofield:Isa 1:25"µµIsaiah 1:25@@/referenceµµ")\it* The kingdom as described by the prophets is: \li2 (a) Davidic, to be established under an heir of David, who is to be born of a virgin, therefore truly man, but also "Immanuel," "the mighty God, the everlasting Father, the Prince of Peace" @@reference osisRef="isa 7:13 isa 7:14"µµIsaiah 7:13,14@@/referenceµµ; @@reference osisRef="isa 9:6 isa 9:7"µµ 9:6,7@@/referenceµµ ; @@reference osisRef="isa 11:1"µµ 11:1@@/referenceµµ; @@reference osisRef="jer 23:5"µµJeremiah 23:5@@/referenceµµ; @@reference osisRef="eze 34:23"µµEzekiel 34:23@@/referenceµµ; @@reference osisRef="eze 37:24"µµ 37:24@@/referenceµµ; @@reference osisRef="ho 3:4 ho 3:5"µµHosea 3:4,5@@/referenceµµ. \li2 (b) A kingdom heavenly in origin, principle, and authority @@reference osisRef="da 2:34 da 2:35 da 2:44 da 2:45"µµDaniel 2:34,35,44,45@@/referenceµµ but set up on the earth, with Jerusalem as the capital ; @@reference osisRef="isa 2:2-4"µµIsaiah 2:2-4@@/referenceµµ; @@reference osisRef="isa 4:3 isa 4:5"µµ 4:3,5@@/referenceµµ ; @@reference osisRef="isa 24:23"µµ 24:23@@/referenceµµ; @@reference osisRef="isa 33:20"µµ 33:20@@/referenceµµ; @@reference osisRef="isa 62:1-7"µµ 62:1-7@@/referenceµµ; @@reference osisRef="jer 23:5"µµJeremiah 23:5@@/referenceµµ; @@reference osisRef="jer 31:38-40"µµ 31:38-40@@/referenceµµ; @@reference osisRef="joe 3:1 joe 3:16 joe 3:17"µµJoel 3:1,16,17@@/referenceµµ. \li2 (c) The kingdom is to be established first over regathered, restored, and converted Israel, and then to become universal @@reference osisRef="ps 2:6-8"µµPsalms 2:6-8@@/referenceµµ; @@reference osisRef="ps 22:1-3 ps 124:1-10"µµ 22:1-3 124:1-10@@/referenceµµ; @@reference osisRef="isa 1:2 isa 1:3"µµIsaiah 1:2,3@@/referenceµµ; @@reference osisRef="isa 11:1 isa 11:10-13 isa 60:12"µµ 11:1,10-13 60:12@@/referenceµµ; @@reference osisRef="jer 23:5-8"µµJeremiah 23:5-8@@/referenceµµ; @@reference osisRef="jer 30:7-11"µµJeremiah 30:7-11@@/referenceµµ; @@reference osisRef="eze 20:33-40"µµEzekiel 20:33-40@@/referenceµµ; @@reference osisRef="eze 37:21-25"µµ 37:21-25@@/referenceµµ; @@reference osisRef="zec 9:10"µµZechariah 9:10@@/referenceµµ; @@reference osisRef="zec 14:16-19"µµ 14:16-19@@/referenceµµ \li2 (d) The moral characteristics of the kingdom are to be righteousness and peace. The meek, not the proud, will inherit the earth; longevity will be greatly increased; the knowledge of the Lord will be universal; beast ferocity will be removed; absolute equity will be enforced; and outbreaking sin visited with instant judgment; while the enormous majority of earth's inhabitants will be saved @@reference osisRef="isa 11:4 isa 11:6-9"µµIsaiah 11:4,6-9@@/referenceµµ; @@reference osisRef="isa 65:20"µµ 65:20@@/referenceµµ; @@reference osisRef="ps 2:9"µµPsalms 2:9@@/referenceµµ; @@reference osisRef="isa 26:9"µµIsaiah 26:9@@/referenceµµ; @@reference osisRef="zec 14:16-21"µµZechariah 14:16-21@@/referenceµµ. The N.T. @@reference osisRef="re 20:1-5"µµRevelation 20:1-5,@@/referenceµµ adds a detail of immense significance--the removal of Satan from the scene. It is impossible to conceive to what heights of spiritual, intellectual, and physical perfection humanity will attain in this, its coming age of righteousness and peace. ; @@reference osisRef="isa 11:4-9"µµIsaiah 11:4-9@@/referenceµµ; @@reference osisRef="ps 72:1-10"µµPsalms 72:1-10@@/referenceµµ. \li2 (e) The kingdom is to be established by power, not persuasion, and is to follow divine judgment upon the Gentile world-powers @@reference osisRef="ps 2:4-9"µµPsalms 2:4-9@@/referenceµµ; @@reference osisRef="isa 9:7"µµIsaiah 9:7@@/referenceµµ; @@reference osisRef="da 2:35 da 2:44 da 2:45"µµDaniel 2:35,44,45@@/referenceµµ; @@reference osisRef="da 7:26 da 7:27"µµ 7:26,27@@/referenceµµ; @@reference osisRef="zec 14:1-19"µµZechariah 14:1-19@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Zec 6:11"µµZechariah 6:11@@/referenceµµ")\it*. \li2 (f) The restoration of Israel and the establishment of the kingdom are connected with an advent of the Lord, yet future @@reference osisRef="de 30:3-5"µµDeuteronomy 30:3-5@@/referenceµµ; @@reference osisRef="ps 2:1-9"µµPsalms 2:1-9@@/referenceµµ; @@reference osisRef="zec 14:4"µµZechariah 14:4@@/referenceµµ. \li2 (g) The chastisement reserved for disobedience in the house of David @@reference osisRef="2sa 7:14"µµ2 Samuel 7:14@@/referenceµµ; @@reference osisRef="ps 89:30-33"µµPsalms 89:30-33@@/referenceµµ fell in the captivities and world-wide dispersion, since which time, though a remnant returned under prince Zerubbabel, Jerusalem has been under the overlordship of Gentile. But the Davidic Covenant has not been abrogated @@reference osisRef="ps 89:33-37"µµPsalms 89:33-37@@/referenceµµ but is yet to be fulfilled. @@reference osisRef="ac 15:14-17"µµActs 15:14-17@@/referenceµµ. \p \bd angel\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 8 \bd And it shall come to pass\bd* \p Zech. 13 now returns to the subject of @@reference osisRef="zec 12:10"µµZechariah 12:10@@/referenceµµ. @@reference osisRef="zec 13:8 zec 13:9"µµZechariah 13:8,9@@/referenceµµ refer to the sufferings of the remnant ; @@reference osisRef="isa 1:9"µµIsaiah 1:9@@/referenceµµ; @@reference osisRef="ro 11:5"µµRomans 11:5@@/referenceµµ preceding the great battle. Zech. 14. is a recapitulation of the whole matter. The order is: \li (1) The gathering of the nation, @@reference osisRef="zec 13:2"µµZechariah 13:2@@/referenceµµ (see "Armageddon," @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Re 19:11"µµRevelation 19:11@@/referenceµµ")\it* \li (2) the deliverance, @@reference osisRef="zec 13:3"µµZechariah 13:3@@/referenceµµ; \li (3) the return of Christ to the Mount of Olives, and the physical change of the scene, @@reference osisRef="zec 13:4-8"µµZechariah 13:4-8@@/referenceµµ; \li (4) the setting up of the kingdom, and full earthly blessing, @@reference osisRef="zec 13:9-21"µµZechariah 13:9-21@@/referenceµµ. \p \v 4 \bd and the mount of Olives\bd* \p @@reference osisRef="zec 14:5"µµZechariah 14:5@@/referenceµµ implies that the cleavage of the Mount of Olives is due to an earthquake, and this is confirmed by ; @@reference osisRef="isa 29:6"µµIsaiah 29:6@@/referenceµµ; @@reference osisRef="re 16:19"µµRevelation 16:19@@/referenceµµ. In both passages the context, as in @@reference osisRef="zec 14:1-3"µµZechariah 14:1-3@@/referenceµµ associates the earthquake with the Gentile invasion under the Beast ; @@reference osisRef="da 7:8"µµDaniel 7:8@@/referenceµµ; @@reference osisRef="re 19:20"µµRevelation 19:20@@/referenceµµ. Surely, in a land seamed by seismic disturbances it should not be difficult to believe that another earthquake might cleave the little hill called the Mount of Olives. Not one of the associated events of Zech. 14 occurred at the first coming of Christ, closely associated though He then was with the Mount of Olives. \v 9 \bd king over all the earth\bd* \p The final answer to the prayer of @@reference osisRef="mt 6:10"µµMatthew 6:10@@/referenceµµ. CF. ; @@reference osisRef="da 2:44 da 2:45"µµDaniel 2:44,45,@@/referenceµµ; @@reference osisRef="da 7:24-27"µµ 7:24-27@@/referenceµµ. See "Kingdom (N.T.)" ; @@reference osisRef="lu 1:31-33"µµLuke 1:31-33@@/referenceµµ; @@reference osisRef="1co 15:28"µµ1 Corinthians 15:28@@/referenceµµ. scofield-main/usfm/sco.usfm39.usfm000066400000000000000000000553551435660420000173640ustar00rootroot00000000000000\id MAL \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Malachi \p @@reference osisRef="mal 1"µµRead first chapter of Malachi@@/referenceµµ \p MALACHI "my messenger," the last of the prophets to the restored remnant after the 70 years' captivity, probably prophesied in the time of confusion during Nehemiah's absence (@@reference osisRef="ne 13:6"µµNehemiah 13:6@@/referenceµµ). The burden of his message is, the love of Jehovah, the sins of the priests and of the people, and the day of the Lord. Malachi, like Zechariah, sees both advents and predicts two forerunners (@@reference osisRef="mal 3:1"µµMalachi 3:1@@/referenceµµ; @@reference osisRef="mal 4:5-6"µµ 4:5-6@@/referenceµµ). As a whole, Malachi gives the moral judgement of God on the remnant restored by his grace under Ezra and Nehemiah. He had established his house among them, but their worship was formal and insincere. \p The book is in four natural divisions: \li The love of God for Israel, 1:1-5 \li The sins of the priests rebuked1:6-2:9 \li The sins of the people rebuked2:10-3:18 \li The day of the Lord4:1-6 \p \v 4 \bd Edom\bd* \p i.e. Esau's descendants. See @@reference osisRef="ge 25:30"µµGenesis 25:30@@/referenceµµ. \v 6 \bd if then I be a father\bd* \p Cf. \it (See Scofield "@@reference osisRef="Scofield:Isa 63:16"µµIsaiah 63:16@@/referenceµµ")\it*. The relationship here is national, not personal @@reference osisRef="jer 3:18 jer 3:19"µµJeremiah 3:18,19@@/referenceµµ here, apparently, the Jews were calling Jehovah, "Father," but yielding Him no filial obedience. See ; @@reference osisRef="joh 8:37-39"µµJohn 8:37-39@@/referenceµµ; @@reference osisRef="ro 9:1-8"µµRomans 9:1-8@@/referenceµµ. \v 10 \bd Who is there\bd* \p Or, I would that one among you would shut the doors of the temple that no more vain fire should kindle on mine altar. Cf. @@reference osisRef="isa 1:11-15"µµIsaiah 1:11-15@@/referenceµµ. \v 11 \bd For from the raising\bd* i.e. So it would have been had Israel been true. @@reference osisRef="isa 45:5 isa 45:6"µµIsaiah 45:5,6@@/referenceµµ. So it shall be despite Israel's failure. \c 2 \p \v 1 \v 2 \bd curse\bd* \p Cf. @@reference osisRef="de 28:3-14"µµDeuteronomy 28:3-14@@/referenceµµ and @@reference osisRef="de 28:15-35"µµDeuteronomy 28:15-35@@/referenceµµ. Israel's distinctive blessings should turn to curses. \v 10 \bd Have we not all one\bd* \p Cf. @@reference osisRef="ac 17:24-29"µµActs 17:24-29@@/referenceµµ. In both instances the reference is to creation, not the new birth. \v 15 \bd spirit\bd* \p Summary of the O.T. doctrine of the Holy Spirit: \li (1) The personality and Deity of the Holy Spirit appear from the attributes ascribed to Him, and from His works. \li (2) He is revealed as sharing the work of creation and therefore omnipotent @@reference osisRef="ge 1:2"µµGenesis 1:2@@/referenceµµ; @@reference osisRef="job 26:13"µµJob 26:13@@/referenceµµ; @@reference osisRef="job 33:4"µµ 33:4@@/referenceµµ; @@reference osisRef="ps 104:30"µµPsalms 104:30@@/referenceµµ as omnipresent @@reference osisRef="ps 139:7"µµPsalms 139:7@@/referenceµµ as striving with men @@reference osisRef="ge 6:3"µµGenesis 6:3@@/referenceµµ as enlightening @@reference osisRef="job 32:8"µµJob 32:8@@/referenceµµ enduing with constructive skill ; @@reference osisRef="ex 28:3"µµExodus 28:3@@/referenceµµ; @@reference osisRef="ex 31:3"µµ 31:3@@/referenceµµ giving physical strength @@reference osisRef="jud 14:6 jud 14:19"µµJudges 14:6,19@@/referenceµµ executive ability and wisdom ; @@reference osisRef="jud 3:10"µµJudges 3:10@@/referenceµµ; @@reference osisRef="jud 6:34"µµ 6:34@@/referenceµµ; @@reference osisRef="jud 11:29"µµ 11:29@@/referenceµµ; @@reference osisRef="jud 13:25"µµ 13:25@@/referenceµµ enabling men to receive and utter divine revelations ; @@reference osisRef="nu 11:25"µµNumbers 11:25@@/referenceµµ; @@reference osisRef="2sa 23:2"µµ2 Samuel 23:2@@/referenceµµ and, generally, as empowering the servants of God ; @@reference osisRef="ps 51:12"µµPsalms 51:12@@/referenceµµ; @@reference osisRef="joe 2:28"µµJoel 2:28@@/referenceµµ; @@reference osisRef="mic 3:8"µµMicah 3:8@@/referenceµµ; @@reference osisRef="zec 4:6"µµZechariah 4:6@@/referenceµµ \li (3) He is called holy @@reference osisRef="ps 51:11"µµPsalms 51:11@@/referenceµµ good @@reference osisRef="ps 143:10"µµPsalms 143:10@@/referenceµµ the Spirit of judgment and burning @@reference osisRef="isa 4:4"µµIsaiah 4:4@@/referenceµµ of Jehovah, of wisdom, understanding, counsel, might, good, knowledge, the fear of the Lord @@reference osisRef="isa 11:2"µµIsaiah 11:2@@/referenceµµ and of grace and supplications @@reference osisRef="zec 12:10"µµZechariah 12:10@@/referenceµµ. \li (4) In the O.T. the Spirit acts in free sovereignty, coming upon men and even upon a dumb beast as He will, nor are the conditions set forth (as in the N.T.) by complying with which any one may receive the Spirit. The indwelling of every believer by the abiding Spirit is a N.T. blessing consequent upon the death and resurrection of Christ @@reference osisRef="joh 7:39"µµJohn 7:39@@/referenceµµ; @@reference osisRef="joh 16:7"µµ 16:7@@/referenceµµ; @@reference osisRef="ac 2:33"µµActs 2:33@@/referenceµµ; @@reference osisRef="ga 3:1-6"µµGalatians 3:1-6@@/referenceµµ. \li (5) The O.T. contains prediction of a future pouring out of the Spirit upon Israel @@reference osisRef="ex 37:14"µµExodus 37:14@@/referenceµµ; @@reference osisRef="ex 39:29"µµ 39:29@@/referenceµµ and upon "all flesh" @@reference osisRef="joe 2:28 joe 2:29"µµJoel 2:28,29@@/referenceµµ. The expectation of Israel, therefore, was twofold--of the coming of Messiah-Immanuel, and of such an effusion of the Spirit as the prophets described. See @@reference osisRef="mt 1:18"µµMatthew 1:18@@/referenceµµ. \p \c 3 \p \v 1 \bd Lord\bd* \p The f.c. of @@reference osisRef="mal 3:1"µµMalachi 3:1@@/referenceµµ is quoted of John the Baptist ; @@reference osisRef="mt 11:10"µµMatthew 11:10@@/referenceµµ; @@reference osisRef="mr 1:2"µµMark 1:2@@/referenceµµ; @@reference osisRef="lu 7:27"µµLuke 7:27@@/referenceµµ but the second clause, "the Lord whom ye see," etc., is nowhere quoted in the N.T. The reason is obvious: in everything save the fact of Christ's first advent, the latter clause awaits fulfilment @@reference osisRef="hab 2:20"µµHabakkuk 2:20@@/referenceµµ. @@reference osisRef="mal 3:2-5"µµMalachi 3:2-5@@/referenceµµ speak of judgment, not of grace. Malachi, in common with other O.T. prophets, saw both advents of Messiah blended in one horizon, but did not see the separating interval described in Mt. 13. consequent upon the rejection of the King @@reference osisRef="mt 13:16 mt 13:17"µµMatthew 13:16,17@@/referenceµµ. Still less was the Church-age in his vision ; @@reference osisRef="eph 3:3-6"µµEphesians 3:3-6@@/referenceµµ; @@reference osisRef="col 1:25-27"µµColossians 1:25-27@@/referenceµµ. "My messenger" @@reference osisRef="mal 3:1"µµMalachi 3:1@@/referenceµµ is John the Baptist; the "messenger of the covenant" is Christ in both of His advents, but with especial reference to the events which are to follow His return. \v 16 \bd they\bd* remnant, @@reference osisRef="ro 9:25-29"µµRomans 9:25-29,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Jer 15:21"µµJeremiah 15:21@@/referenceµµ")\it* \p \bd feared\bd* \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 18 \bd God\bd* \p Summary of the O.T. revelation of Deity: God is revealed in the O.T. (1) through His names, as follows: \tr \th1 Class \th2 English Form\th3 Hebrew Equivalent \tr \tc1 Primary \tc2 God \tc3 El, Elah, or Elohim (@@reference osisRef="Scofield:Ge 1:1"µµGenesis 1:1@@/referenceµµ) \tr \tc1 \tc2 LORD \tc3 Jehovah (@@reference osisRef="ge 2:4"µµGenesis 2:4@@/referenceµµ) \tr \tc1 \tc2 Lord \tc3 Adon or Adonai (@@reference osisRef="ge 15:2"µµGenesis 15:2@@/referenceµµ) \tr \tc1 Compound (with El = God) \tc2 Almighty God \tc3 El Shaddai (@@reference osisRef="ge 17:1"µµGenesis 17:1@@/referenceµµ) \tr \tc1 \tc2 Most High, or most high God \tc3 El Elyon (@@reference osisRef="ge 14:18"µµGenesis 14:18@@/referenceµµ) \tr \tc1 \tc2 everlasting God \tc3 El Olam (@@reference osisRef="ge 21:33"µµGenesis 21:33@@/referenceµµ) \tr \tc1 Compound (with Jehovah = Lord) \tc2 LORD God \tc3 Jehovah Elohim (@@reference osisRef="ge 2:4"µµGenesis 2:4@@/referenceµµ)\tr \tc1 \tc2 Lord GOD \tc3 Adonai Jehovah (@@reference osisRef="ge 15:2"µµGenesis 15:2@@/referenceµµ) \tr \tc1 \tc2 LORD of hosts \tc3 Jehovah Sabaoth (@@reference osisRef="1sa 1:3"µµ1 Samuel 1:3@@/referenceµµ) \p The trinity is suggested by the three times repeated groups of threes. This is not an arbitrary arrangement, but inheres in the O.T. itself. \p This revelation of God by His name is invariably made in connection with some particular need of His people, and there can be no need of man to which these names do not answer as showing that man's true resource is in God. Even human failure and sin but evoke new and fuller revelations of the divine fulness. \li (2) The O.T. Scriptures reveal the existence of a Supreme Being, the Creator of the universe and of man, the Source of all life and of all intelligence, who is to be worshipped and served by men and angels. This Supreme Being is One, but, in some sense not fully revealed in the O.T., is a unity in plurality. This is shown by the plural name, Elohim, by the use of the plural pronoun in the interrelation of deity as evidenced in @@reference osisRef="ge 1:26"µµGenesis 1:26@@/referenceµµ; @@reference osisRef="ge 3:22"µµ 3:22@@/referenceµµ; @@reference osisRef="ps 110:1"µµPsalms 110:1@@/referenceµµ; @@reference osisRef="isa 6:8"µµIsaiah 6:8@@/referenceµµ. That this plurality is really a Trinity is intimated in the three primary names of Deity, and in the threefold ascription of the Seraphim in @@reference osisRef="isa 6:3"µµIsaiah 6:3@@/referenceµµ That the interrelation of Deity is that of Father and Son is directly asserted ; @@reference osisRef="ps 2:7"µµPsalms 2:7@@/referenceµµ; @@reference osisRef="heb 1:5"µµHebrews 1:5@@/referenceµµ and the Spirit is distinctly recognized in His personality, and to Him are ascribed all the divine attributes (e.g. ; @@reference osisRef="ge 1:2"µµGenesis 1:2@@/referenceµµ; @@reference osisRef="nu 11:25"µµNumbers 11:25@@/referenceµµ; @@reference osisRef="nu 24:2"µµ 24:2@@/referenceµµ; @@reference osisRef="jud 3:10"µµJudges 3:10@@/referenceµµ; @@reference osisRef="jud 6:34"µµ 6:34@@/referenceµµ; @@reference osisRef="jud 11:29"µµ 11:29@@/referenceµµ; @@reference osisRef="jud 13:25"µµ 13:25@@/referenceµµ; @@reference osisRef="jud 14:6 jud 14:19"µµ 14:6,19@@/referenceµµ; @@reference osisRef="jud 15:14"µµJudges 15:14@@/referenceµµ; @@reference osisRef="2sa 23:2"µµ2 Samuel 23:2@@/referenceµµ; @@reference osisRef="job 26:13"µµJob 26:13@@/referenceµµ; @@reference osisRef="job 33:4"µµ 33:4@@/referenceµµ; @@reference osisRef="ps 106:33"µµPsalms 106:33@@/referenceµµ; @@reference osisRef="ps 139:7"µµ 139:7@@/referenceµµ; @@reference osisRef="isa 40:7"µµIsaiah 40:7@@/referenceµµ; @@reference osisRef="isa 59:19"µµIsaiah 59:19@@/referenceµµ; @@reference osisRef="isa 63:10"µµ 63:10@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Mal 2:15"µµMalachi 2:15@@/referenceµµ")\it*. \li (3) The future incarnation is intimated in the theophanies, or appearances of God in human form (e.g. @@reference osisRef="ge 18:1 ge 18:13 ge 18:17-22"µµGenesis 18:1,13,17-22@@/referenceµµ; @@reference osisRef="ge 32:24-30"µµ 32:24-30@@/referenceµµ and distinctly predicted in the promises connected with redemption (e.g. @@reference osisRef="ge 3:15"µµGenesis 3:15@@/referenceµµ and with the Davidic Covenant @@reference osisRef="Isa 7:13-14 Isa 9:6-7"µµIsa 7:13-14, 9:6-7@@/referenceµµ; @@reference osisRef="jer 23:5 jer 23:6"µµJeremiah 23:5,6@@/referenceµµ. \p The revelation of Deity in the N.T. so illuminates that of the O.T. that the latter is seen to be, from Genesis to Malachi, the foreshadowing of the coming incarnation of God in Jesus the Christ. In promise, covenant, type, and prophecy the O.T. points forward to Him. \li (4) The revelation of God to man is one of authority and redemption. He requires righteousness from man, but saves the unrighteous through sacrifice; and in His redemptive dealings with man all the divine persons and attributes are brought into manifestation. The O.T. reveals the justice of God equally with His mercy, but never in opposition to His mercy. The flood, e.g., was an unspeakable mercy to unborn generations. From Genesis to Malachi He is revealed as the seeking God who has no pleasure in the death of the wicked, and who heaps up before the sinner every possible motive to persuade to faith and obedience. \li (5) In the experience of the O.T. men of faith their God inspires reverence but never slavish fear; and they exhaust the resources of language to express their love and adoration in view of His loving-kindness and tender mercy. This adoring love of His saints is the triumphant answer to those who pretend to find the O.T. revelation of God cruel and repellent. It is in harmony, not contrast, with the N.T. revelation of God in Christ. \li (6) Those passages which attribute to God bodily parts and human emotions (e.g. @@reference osisRef="ex 33:11 ex 33:20"µµExodus 33:11,20@@/referenceµµ; @@reference osisRef="de 29:20"µµDeuteronomy 29:20@@/referenceµµ; @@reference osisRef="2ch 16:9"µµ2 Chronicles 16:9@@/referenceµµ; @@reference osisRef="ge 6:6 ge 6:7"µµGenesis 6:6,7@@/referenceµµ; @@reference osisRef="jer 15:6"µµJeremiah 15:6@@/referenceµµ) are metaphorical and mean that in the infinite being of God exists that which answers to these things--eyes, a hand, feet, etc.; and the jealousy and anger attributed to Him are the emotions of perfect Love in view of the havoc of sin. \li (7) In the O.T. revelation there is a true sense in which, wholly apart from sin or infirmity, God is like His creature man @@reference osisRef="ge 1:27"µµGenesis 1:27@@/referenceµµ and the supreme and perfect revelation of God, toward which the O.T. points, is a revelation in and through a perfect Man. \p \c 4 \p \v 1 \v 2 \bd fear\bd* See note, @@reference osisRef="ps 19:9"µµPsalms 19:9@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \p \bd Sun of righteousness\bd* \it (See Scofield "@@reference osisRef="Scofield:Ge 1:16"µµGenesis 1:16@@/referenceµµ")\it*. \v 6 SCOFIELD REFERENCE NOTES (Old Scofield 1917 Edition) \p From Malachi to Matthew \p The close of the Old Testament canon left Israel in two great divisions. The mass of the nation were dispersed throughout the Persian Empire, more as colonists than captives. A remnant, chiefly of the tribe of Judah, with Zerubbabel, a prince of the Davidic family, and the survivors of the priests and Levites, had returned to the land under the permissive decrees of Cyrus and his successors \p \it (See Scofield "@@reference osisRef="Scofield:Da 5:31"µµDaniel 5:31@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:da 9:25"µµDaniel 9:25@@/referenceµµ" and had established again the temple worship. Upon this remnant the interest of the student of Scripture centres; and this interest concerns both their political and religious history. \p I. Politically, the fortunes of the Palestinian Jews followed, with one exception--the Maccabean revolt--the history of the Gentile world-empires foretold by Daniel (Dan. 2., 7.) \li (1) The Persian rule continued about one hundred years after the close of the O.T. canon, and seems to have been mild and tolerant, allowing the high priest, along with his religious functions, a measure of civil power, but under the overlordship of the governors of Syria. The sources of the history of the Jewish remnant during the Persian period were purely legendary when Josephus wrote. During this period the rival worship of Samaria @@reference osisRef="joh 4:19 joh 4:20"µµJohn 4:19,20@@/referenceµµ was established. \p Palestine suffered much from the constant wars between Persia and Egypt, lying as it did "between the anvil and the hammer." \li (2) In 333 B.C. Syria fell under the power of the third of the world-empires, the Graeco-Macedonian of Alexander. That conqueror, as Josephus related, was induced to treat the Jews with much favour; but, upon the breaking up of his empire, Judaea again fell between the hammer and anvil of Syria and Egypt, falling first under the power of Syria, but later under Egypt as ruled by the Ptolemaic kings. During this period (B.C. 320-198) great numbers of Jews were established in Egypt, and the Septuagint translation of the O.T. was made (B.C. 285). \li (3) In B.C. 198 Judaea was conquered by Antiochus the Great, and annexed to Syria. At this time the division of the land into the five provinces familiar to readers of the Gospels, Galilee, Samaria, Judaea (often collectively called Judaea), Trachonitis and Peraea, was made. The Jews at first were permitted to live under their own laws under the high priest and a council. About B.C. 180 the land became the dowry of Cleopatra, a Syrian princess married to Ptolemy Philometor, king of Egypt, but on the death of Cleopatra was reclaimed by Antiochus Epiphanes (the "little horn" of \it (See Scofield "@@reference osisRef="Scofield:Da 8:9"µµDaniel 8:9@@/referenceµµ")\it* after a bloody battle. In 170 B.C., Antiochus, after repeated interferences with the temple and priesthood, plundered Jerusalem, profaned the temple, and enslaved great numbers of the inhabitants. December 25, B.C. 168, Antiochus offered a sow upon the great altar, and erected an altar to Jupiter. This is the "desolation" of @@reference osisRef="da 8:13"µµDaniel 8:13@@/referenceµµ type of the final "abomination of desolation" of @@reference osisRef="mt 24:15"µµMatthew 24:15@@/referenceµµ. The temple worship was forbidden, and the people compelled to eat swine's flesh. \li (4) The excesses of Antiochus provoked the revolt of the Maccabees, one of the most heroic pages of history. Mattathias, the first of the Maccabees, a priest of great sanctity and energy of character, began the revolt. He did little more than to gather a band of godly and determined Jews pledged to free the nation and restore the ancient worship, and was succeeded by his son Judas, known in history as Maccabaeus, from the Hebrew word for hammer. He was assisted by four brothers of whom Simon is best known. \p In B.C. 165 Judas regained possession of Jerusalem, purified and rededicated the temple, an event celebrated in the Jewish Feast of the Dedication. The struggle with Antiochus and his successor continued. Judas was slain in battle, his brother Jonathan succeeding. In him the civil and priestly authority were united (B.C. 143). Under Jonathan, his brother Simon, and his nephew John Hyrcanus, the Hasmonean line of priest-rulers was established, under sufferance of other powers. They possessed none of the Maccabean virtues. \li (5) A civil war followed, which was terminated by the Roman conquest of Judaea and Jerusalem by Pompey (B.C. 63), who left Hyrcanus, the last of the Hasmoneans, a nominal sovereignty, Antipater, an Idumean, wielding the actual power. B.C. 47 Antipater was made procurator of Judaea by Julius Caesar, and appointed his son, Herod, governor of Galilee. After the murder of Caesar disorder ensued in Judaea, and Herod fled to Rome. There he was appointed (B.C. 40) king of the Jews, and returning, he conciliated the people by his marriage (B.C. 38) with Mariamne, the beautiful grand- daughter of Hyrcanus, and appointed her brother, the Maccabean Aristobulus III., high priest. Herod was king when Jesus Christ was born. \p II. The religious history of the Jews during the long period from Malachi (B.C. 397) to Christ followed, as to outer ceremonial, the high-priestly office, and the temple worship, the course of the troublous political history, and is of scant interest. \p Of greater moment are the efforts and means by which the real faith of Israel was kept alive and nurtured. \li (1) The tendency to idolatry seems to have been destroyed by the Jews' experience and observation of it during the captivity. Deprived of temple and priest, and of the possibility of continuing a ceremonial worship, the Jewish people were thrown back upon that which was fundamental in their faith, the revelation of God as One, the Creator, to be conceived of as having made man in His own image, and therefore as having such analogies to the nature and life of man as to be comprehensible by man, while remaining the Eternal Spirit, God. This conception of God, enforced by the mighty ministries of the pre-exilic and exilic prophets, finally prevailed over all idolatrous conceptions, and this ministry was continued amongst the returned remnant by Haggai, Zechariah, and Malachi. The high ethics of the older prophets, their stern rebuke of mere formalism, and their glowing prophecies of the ultimate restoration of Israel in national and religious supremacy under Messiah, were all repeated by the three prophets of the restoration. \p The problem was to keep alive this exalted ideal in the midst of outward persecutions and sordid and disgraceful divisions within. \li (2) The organic means to this end was the synagogue, an institution which formed no part of the biblical order of the national life. Its origin is obscure. Probably, during the captivity, the Jews, deprived of the temple and its rites, met on the Sabbath day for prayer. This would give opportunity for the reading of the Scriptures. Such meetings would require some order of procedure, and some authority for the restraint of disorder. The synagogue doubtless grew out of the necessities of the situation in which the Jews were placed, but it served the purpose of maintaining familiarity with the inspired writings, and upon these the spiritual life of the true Israel \it (See Scofield "@@reference osisRef="Scofield:Ro 9:6"µµRomans 9:6@@/referenceµµ")\it* was nourished. \li (3) But during this period, also, was created that mass of tradition, comment and interpretation, known as Mishna, Gemara (forming the Talmud), Halachoth, Midrashim and Kabbala, so superposed upon the Law that obedience was transferred from the Law itself to the traditional interpretation. \li (4) During this period also rose the two great sects know to the Gospel narratives as Pharisees and Sadducees. \it (See Scofield "@@reference osisRef="Scofield:Mt 3:7"µµMatthew 3:7@@/referenceµµ")\it* notes 2,3 The Herodians were a party rather than a sect. \p Amongst such a people, governed, under the suzerainty of Rome, by an Idumean usurper, rent by bitter and unspiritual religious controversies, and maintaining an elaborate ritual, appeared Jesus, the Son and Christ of God. scofield-main/usfm/sco.usfm4.usfm000066400000000000000000000614741435660420000172730ustar00rootroot00000000000000\id NUM \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Numbers \p @@reference osisRef="nu 1"µµRead first chapter of Numbers@@/referenceµµ \p The book derives its name from the fact that it records the enumeration of Israel. Historically, NUMBERS takes up the story where EXODUS left it, and is the book of the wilderness wanderings of the redeemed people consequent upon their failure to enter the land at Kadesh-barnea. \p Typically, it is the book of service and walk, and thus completes, with the preceding books, a beautiful moral order: GENESIS, the book of the creation and fall; EXODUS, of redemption; LEVITICUS, of worship and fellowship; and NUMBERS, of that which should follow--service and walk. \p It is important to see that nothing was left to self-will. Every servant was numbered, knew his place in the family, and had his own definitely assigned service. The N.T. parallel is 1 Cor. 12. \p The second typical lesson is that, tested by wilderness circumstances, Israel utterly failed. \p NUMBERS is in five chief divisions: \li The Order of the Host, 1:1-10:10 \li From Sinai to Kadesh-barnea, 10:11-12:16, \li Israel at Kadesh-barnea, 13:1-19:22, \li The Wilderness Wanderings, 20:1-33:49, \li Closing Instructions, 33:50-36:13. \p The events covered in NUMBERS cover a period of 39 years (Ussher). \v 2 \bd second month\bd* \p i.e. May; also @@reference osisRef="nu 1:18"µµNumbers 1:18@@/referenceµµ. \v 51 \bd redeemed\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 38:27"µµExodus 38:27@@/referenceµµ")\it*. \p \c 4 \p \v 1 \bd redeemed\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 38:27"µµExodus 38:27@@/referenceµµ")\it*. \v 7 \bd shewbread\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 25:30"µµExodus 25:30@@/referenceµµ")\it*. \v 8 \bd kinsman\bd* Heb. goel, Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \p \bd atonement\bd* \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it* \p \c 6 \p \v 1 \bd Moses, saying\bd* \p There is a beautiful moral order in chapters 6.-7.; separation, @@reference osisRef="nu 6:1-12"µµNumbers 6:1-12,@@/referenceµµ worship, @@reference osisRef="nu 6:13-21"µµNumbers 6:13-21,@@/referenceµµ blessing, @@reference osisRef="nu 6:22-27"µµNumbers 6:22-27@@/referenceµµ service, @@reference osisRef="nu 7:1-89"µµNumbers 7:1-89@@/referenceµµ. See @@reference osisRef="heb 13:12-16"µµHebrews 13:12-16@@/referenceµµ. \v 2 \bd Nazarite\bd* \p The Nazarite (more accurately Nazirite, one separated) was a person of either sex separated wholly unto the Lord. Abstention from wine, the symbol of mere natural joy @@reference osisRef="ps 104:15"µµPsalms 104:15@@/referenceµµ was the expression of a devotedness which found all its joy in the Lord (cf) ; @@reference osisRef="ps 87:7"µµPsalms 87:7@@/referenceµµ; @@reference osisRef="ps 97:12"µµ 97:12@@/referenceµµ; @@reference osisRef="hab 3:18"µµHabakkuk 3:18@@/referenceµµ; @@reference osisRef="phm 3:1 phm 3:3"µµPhilemon 3:1,3@@/referenceµµ; @@reference osisRef="phm 4:4 phm 4:10"µµ 4:4,10@@/referenceµµ. The long hair, naturally a reproach to man @@reference osisRef="1co 11:14"µµ1 Corinthians 11:14@@/referenceµµ was at once the visible sign of the Nazarite's separation, and of his willingness to bear reproach for Jehovah's sake. The type found its perfect fulfilment in Jesus, who was "holy, harmless, undefiled and separate from sinners" @@reference osisRef="heb 7:26"µµHebrews 7:26@@/referenceµµ who was utterly separated unto the Father ; @@reference osisRef="joh 1:18"µµJohn 1:18@@/referenceµµ; @@reference osisRef="joh 6:38"µµ 6:38@@/referenceµµ who allowed no mere natural claim to hinder or divert Him. @@reference osisRef="mt 12:46-50"µµMatthew 12:46-50@@/referenceµµ. \v 11 \bd atonement\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it*. \c 7 \p \v 3 \bd they brought\bd* \p It is beautiful to observe that, though the offerings of the princes were identical, each is separately recorded by the pen of inspiration. (Cf) @@reference osisRef="mr 12:41-44"µµMark 12:41-44@@/referenceµµ. \v 42 \bd Deuel\bd* \p Called Reuel; @@reference osisRef="nu 2:14"µµNumbers 2:14@@/referenceµµ. \c 8 \p \v 12 \bd atonement\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it* \p \c 9 \p \v 1 \bd first month\bd* \p i.e. April; also @@reference osisRef="nu 9:5"µµNumbers 9:5@@/referenceµµ. \v 11 \bd second month\bd* \p i.e. May. \c 10 \p \v 11 \bd second month\bd* \p i.e. May. \v 29 \bd Raguel\bd* \p Called Reuwl, @@reference osisRef="ex 2:18"µµExodus 2:18@@/referenceµµ. \v 31 \bd thou mayest\bd* \p But see @@reference osisRef="ex 13:21 ex 13:22"µµExodus 13:21,22,@@/referenceµµ What need had Moses of Hobab's eyes? Cf. @@reference osisRef="jer 17:5"µµJeremiah 17:5@@/referenceµµ. \c 11 \p \v 4 \bd mixt mixed\bd* \p CF. @@reference osisRef="ex 12:38"µµExodus 12:38@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ex 12:38"µµExodus 12:38@@/referenceµµ")\it*. Unconverted church members, unable to desire or understand Christ as the Bread of God @@reference osisRef="ex 16:35"µµExodus 16:35@@/referenceµµ. See Scofield "@@reference osisRef="Scofield:ex 16:35"µµExodus 16:35@@/referenceµµ" will clamour for things pleasing to the flesh in the work and way of the church: sumptuous buildings, ornate ritual, an easy doctrine. Alas! they lead away the unspiritual believers also. \v 6 \bd manna\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 16:35"µµExodus 16:35@@/referenceµµ")\it*. \v 25 \bd spirit that was upon him\bd* \p There was no more power than before--only more machinery. Moses had murmured (@@reference osisRef="nu 5:11"µµNumbers 5:11@@/referenceµµ) because of the burden that God had laid upon him. God, in distributing the burden, shows that Moses' power had, all along, been in proportion to his burden. \v 31 \bd two cubits high upon the face of all the earth\bd* \p The correct rendering is, "about two cubits above the face of the earth," that is, within reach of the people that they might slay them for food. The statement is not that the quails were piled up from the face of the earth two cubits deep. The level of their flight was two cubits above the earth. \v 35 \bd Kibroth-hattaavah\bd* \p i.e. graves of lust. @@reference osisRef="nu 33:17"µµNumbers 33:17@@/referenceµµ \c 12 \p \v 1 \bd Kibroth-hattaavah\bd* \p i.e. graves of lust. @@reference osisRef="nu 33:17"µµNumbers 33:17@@/referenceµµ \c 13 \p \v 16 \bd Jehoshua\bd* \p i.e. Saviour, or Deliverer. \v 23 \bd Surely\bd* \p Kadesh-barnea is, by the unbelief of Israel there, and the divine comment on that unbelief @@reference osisRef="nu 14:22-38"µµNumbers 14:22-38@@/referenceµµ; @@reference osisRef="de 1:19-40"µµDeuteronomy 1:19-40@@/referenceµµ; @@reference osisRef="1co 10:1-5"µµ1 Corinthians 10:1-5@@/referenceµµ; @@reference osisRef="heb 3:12-19"µµHebrews 3:12-19@@/referenceµµ invested with immense spiritual significance. The people had faith to sprinkle the blood of atonement @@reference osisRef="ex 12:28"µµExodus 12:28@@/referenceµµ and to come out of Egypt (the world), but had not faith to enter their Canaan rest. Therefore, though redeemed, they were a forty years' grief to Jehovah. The spiritual application is made in Heb. @@reference osisRef="ex 6:3-11"µµ 6:3-11@@/referenceµµ: \p \it (See Scofield "@@reference osisRef="Scofield:Heb 6:4"µµHebrews 6:4@@/referenceµµ")\it*. \c 15 \p \v 1 \bd wandering\bd* \p The wilderness was part of the necessary discipline of the redeemed people, but not the years of wandering. The latter were due wholly to the unbelief of the people at Kadesh-barnea. The Red Sea, Marah, Elim, Sinai, were God's ways, in development and discipline, and have, of necessity, their counterpart in Christian experience. The Red Sea speaks of the cross as that which--death to Christ but life for us--separates us from Egypt, the world @@reference osisRef="ga 6:14"µµGalatians 6:14@@/referenceµµ Marah of God's power to turn untoward things into blessings; Elim of God's power to give rest and refreshment by the way; Sinai of God's holiness and our deep inherent evil, the experience of @@reference osisRef="ro 7:7-24"µµRomans 7:7-24@@/referenceµµ So far the path was and is of God. But from Kadesh-barnea to Jordan all save the grace of God toward an unbelieving people, is for warning, not imitation ; @@reference osisRef="1co 10:1-11"µµ1 Corinthians 10:1-11@@/referenceµµ; @@reference osisRef="heb 3:17-19"µµHebrews 3:17-19@@/referenceµµ. There is a present rest of God, of which the Sabbath and Canaan were types, into which believers may, and therefore should, enter by faith @@reference osisRef="heb 3:1-heb 4:16"µµHebrews 3:1-4:16@@/referenceµµ. \v 2 \bd When\bd* \p It is remarkable that just when the people are turning in unbelief from the land, God gives directions for conduct when they shall have entered it. See @@reference osisRef="ro 11:29"µµRomans 11:29@@/referenceµµ; @@reference osisRef="php 1:6"µµPhilippians 1:6@@/referenceµµ. \v 25 \bd atonement\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it*. \v 38 \bd ribband of blue\bd* \p The ribband of blue. Blue, the heavenly colour, used upon the borders of the priests' garments signified that the servants of God were to be heavenly in obedience and character, and separate from earthly ambitions and desires. \c 16 \p \v 10 \bd Seek ye the priesthood also\bd* \p The "gainsaying of Korah" was intrusion into the priest's office ("no man taketh this honour unto himself,") @@reference osisRef="heb 5:4"µµHebrews 5:4@@/referenceµµ. It was an attempt to create a priestly order without the divine authority @@reference osisRef="heb 5:10"µµHebrews 5:10@@/referenceµµ. The modern analogue is Nicolaitanism @@reference osisRef="re 2:6 re 2:15"µµRevelation 2:6,15@@/referenceµµ the division of an equal brotherhood @@reference osisRef="mt 23:8"µµMatthew 23:8@@/referenceµµ into "clergy" and "laity"; a vastly different thing from the due recognition of ministry-gifts ; @@reference osisRef="1co 12:4-31"µµ1 Corinthians 12:4-31@@/referenceµµ; @@reference osisRef="eph 4:8 eph 4:11 eph 4:12"µµEphesians 4:8,11,12@@/referenceµµ or of elders and deacons ; @@reference osisRef="1ti 3:1-13"µµ1 Timothy 3:1-13@@/referenceµµ; @@reference osisRef="tit 1:5-9"µµTitus 1:5-9@@/referenceµµ. \v 47 \bd atonement\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it* \c 17 \p \v 8 \bd rod of Aaron\bd* \p Aaron's rod that budded: Type of Christ in resurrection, owned of God as High Priest. Aaron's priesthood had been questioned in the rebellion of Korah, so God Himself will confirm it @@reference osisRef="nu 17:5"µµNumbers 17:5@@/referenceµµ. Each of the tribe-heads brought a perfectly dead rod; God put life into Aaron's only. So all the authors of religions have died, Christ among them, but only Christ was raised from the dead, and exalted to be a high priest. ; @@reference osisRef="heb 4:14"µµHebrews 4:14@@/referenceµµ; @@reference osisRef="heb 5:4-10"µµ 5:4-10@@/referenceµµ. \p \c 18 \p \v 1 \bd bear\bd* \p i.e. be responsible for every neglect or offence relation to. CF. @@reference osisRef="ex 28:38"µµExodus 28:38@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ex 28:38"µµExodus 28:38@@/referenceµµ")\it*. \v 2 \bd red heifer\bd* \p The red heifer: Type of the sacrifice of Christ as the ground of the cleansing of the believer from the defilement contracted in his pilgrim walk through this world, and illustration of the method of his cleansing. The order is: \li (1) the slaying of the sacrifice; \li (2) the sevenfold sprinkling of the blood, typical public testimony before the eyes of all of the complete and never-to-be-repeated putting away of all the believer's sin as before God. @@reference osisRef="heb 9:12-14"µµHebrews 9:12-14@@/referenceµµ; @@reference osisRef="heb 10:10-12"µµ 10:10-12@@/referenceµµ. \li (3) the reduction of the sacrifice to ashes which are preserved and become a memorial of the sacrifice; \li (4) the cleansing from defilement (sin has two aspects--guilt and uncleanness) by sprinkling with the ashes mingled with water. Water is a type of both the Spirit and the Word. @@reference osisRef="joh 7:37-39"µµJohn 7:37-39@@/referenceµµ. @@reference osisRef="eph 5:26"µµEphesians 5:26@@/referenceµµ. The operation typified is this: the Holy Spirit used the Word to convict the believer of some evil allowed in his life to the hindering of his joy, growth, and service. Thus convicted, he remembers that the guilt of his sin has been met by the sacrifice of Christ @@reference osisRef="1jo 1:7"µµ1 John 1:7@@/referenceµµ. Instead, therefore, of despairing, the convicted believer judges and confesses the defiling thing as unworthy a saint, and is forgiven and cleansed ; @@reference osisRef="joh 13:3-10"µµJohn 13:3-10@@/referenceµµ; @@reference osisRef="1jo 1:7-10"µµ1 John 1:7-10@@/referenceµµ. \p \v 17 \bd for an unclean\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Nu 19:2"µµNumbers 19:2@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:joh 13:10"µµJohn 13:10@@/referenceµµ". \p \c 20 \p \v 1 \bd first month\bd* \p i.e. April. \v 5 \bd water\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Nu 20:8"µµNumbers 20:8@@/referenceµµ")\it*. \v 8 \bd speak ye unto the rock before their eyes\bd* \p See @@reference osisRef="ex 17:5"µµExodus 17:5@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ex 17:5"µµExodus 17:5@@/referenceµµ")\it*. \p The rock (Christ) @@reference osisRef="1co 10:4"µµ1 Corinthians 10:4@@/referenceµµ once smitten, needs not to be smitten (crucified) again. Moses' act exalted himself @@reference osisRef="nu 20:10"µµNumbers 20:10@@/referenceµµ and implied (in type) that the one sacrifice was ineffectual, thus denying the eternal efficacy of the blood ; @@reference osisRef="heb 9:25 heb 9:26"µµHebrews 9:25,26@@/referenceµµ; @@reference osisRef="heb 10:3 heb 10:11 heb 10:12"µµ 10:3,11,12@@/referenceµµ. The abundant water (grace reaching the need of the people, despite the error of their leader) tells of refreshing and power through the Spirit. \v 16 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 28 \bd died\bd* \p The death of Aaron marks the end of the wanderings. Henceforth Israel marches or halts, but does not wander. \p \it (See Scofield "@@reference osisRef="Scofield:Nu 15:1"µµNumbers 15:1@@/referenceµµ")\it*. \c 21 \p \v 3 \bd Hormah\bd* \p i.e. utter destruction. \v 9 \bd serpent\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ge 3:14"µµGenesis 3:14@@/referenceµµ")\it*. The serpent is a symbol of sin judged; brass speaks of the divine judgment, as in the brazen altar See Scofield "@@reference osisRef="Scofield:ex 27:1"µµExodus 27:1@@/referenceµµ", note (2) and self-judgment, as in the laver of brass. The brazen serpent is a type of Christ "made sin for us" ; @@reference osisRef="joh 3:14 joh 3:15"µµJohn 3:14,15@@/referenceµµ; @@reference osisRef="2co 5:21"µµ2 Corinthians 5:21@@/referenceµµ in bearing our judgment. Historically, the moment is indicated in the cry: "My God, My God, why hast Thou forsaken Me?" @@reference osisRef="mt 27:46"µµMatthew 27:46@@/referenceµµ. \v 17 \bd Then Israel\bd* \p The spiritual order here is beautiful: \li (1) atonement @@reference osisRef="nu 21:8 nu 21:9"µµNumbers 21:8,9@@/referenceµµ; @@reference osisRef="joh 3:14 joh 3:15"µµJohn 3:14,15@@/referenceµµ \li (2) water, symbol of the Spirit bestowed @@reference osisRef="nu 21:16"µµNumbers 21:16@@/referenceµµ; @@reference osisRef="joh 7:37-39"µµJohn 7:37-39@@/referenceµµ. \li (3) joy @@reference osisRef="nu 21:17 nu 21:18"µµNumbers 21:17,18@@/referenceµµ; @@reference osisRef="ro 14:17"µµRomans 14:17@@/referenceµµ. \li (4) power @@reference osisRef="nu 21:21-24"µµNumbers 21:21-24@@/referenceµµ. \c 22 \p \v 5 \bd Balaam\bd* \p Balaam is the typical hireling prophet, seeking only to make a market of his gift. This is "the way of Balaam" @@reference osisRef="2pe 2:15"µµ2 Peter 2:15@@/referenceµµ and characterizes false teachers. The "error" of Balaam" @@reference osisRef="jude 1:11"µµJude 1:11@@/referenceµµ was that he could see only the natural morality--a holy God, he reasoned, must curse such a people as Israel. Like all false teachers he was ignorant of the higher morality of vicarious atonement, by which God could be just and yet the justifier of believing sinners @@reference osisRef="ro 3:26"µµRomans 3:26@@/referenceµµ. The "doctrine of Balaam" @@reference osisRef="re 2:14"µµRevelation 2:14@@/referenceµµ refers to his teaching Balak to corrupt the people whom he could not curse ; @@reference osisRef="nu 31:16"µµNumbers 31:16@@/referenceµµ; @@reference osisRef="nu 25:1-3"µµ 25:1-3@@/referenceµµ; @@reference osisRef="jas 4:4"µµJames 4:4@@/referenceµµ. Spiritually, Balaamism in teaching never rises above natural reasonings; in practice, it is easy world- conformity. Scofield "@@reference osisRef="re 2:14"µµRevelation 2:14@@/referenceµµ". \v 12 \bd not go\bd* \p Cf. @@reference osisRef="nu 22:12"µµNumbers 22:12@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ge 46:3"µµGenesis 46:3@@/referenceµµ")\it*. \v 22 \bd anger\bd* \p (Cf) \it (See Scofield "@@reference osisRef="Scofield:Ge 46:3"µµGenesis 46:3@@/referenceµµ")\it*. In @@reference osisRef="nu 22:12"µµNumbers 22:12@@/referenceµµ the directive will of Jehovah is made known to Balaam, in @@reference osisRef="nu 22:20"µµNumbers 22:20@@/referenceµµ Jehovah's permissive will. The prophet is now free to go, but knows the true mind of the Lord about it. The matter is wholly one between Jehovah and His servant. The permission of @@reference osisRef="nu 22:20"µµNumbers 22:20@@/referenceµµ really constitutes a testing of Balaam. He chose the path of self-will and self- advantage, and Jehovah could not but gravely disapprove. The whole scene, @@reference osisRef="nu 22:22-35"µµNumbers 22:22-35@@/referenceµµ prepared Balaam for what was to follow. \p \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 34 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 41 \bd utmost\bd* \p "Utmost part," etc., means the end of the encampment, the "fourth part of Israel" @@reference osisRef="nu 23:10"µµNumbers 23:10@@/referenceµµ. Balak's thought, as Grant (following Keil) points out, was not at all to permit Balaam to see the whole of the Hebrew host. In bringing Balaam to Pisgah @@reference osisRef="nu 22:13 nu 22:14"µµNumbers 22:13,14@@/referenceµµ. Balak corrects what, evidently, he thought a blunder. @@reference osisRef="nu 23:13 nu 23:14"µµNumbers 23:13,14@@/referenceµµ. But when the hireling sees the whole camp he must utter a grander word than before, "He hath not beheld iniquity in Jacob," and that with the nation in full view! What an illustration of the truth of @@reference osisRef="ro 4:5-8"µµRomans 4:5-8@@/referenceµµ. \p \c 23 \p \v 1 \bd utmost\bd* \p "Utmost part," etc., means the end of the encampment, the "fourth part of Israel" @@reference osisRef="nu 23:10"µµNumbers 23:10@@/referenceµµ. Balak's thought, as Grant (following Keil) points out, was not at all to permit Balaam to see the whole of the Hebrew host. In bringing Balaam to Pisgah @@reference osisRef="nu 22:13 nu 22:14"µµNumbers 22:13,14@@/referenceµµ. Balak corrects what, evidently, he thought a blunder. @@reference osisRef="nu 23:13 nu 23:14"µµNumbers 23:13,14@@/referenceµµ. But when the hireling sees the whole camp he must utter a grander word than before, "He hath not beheld iniquity in Jacob," and that with the nation in full view! What an illustration of the truth of @@reference osisRef="ro 4:5-8"µµRomans 4:5-8@@/referenceµµ. \v 7 \bd and said\bd* \p In the prophecies of Balaam God testifies on behalf of His people rather than (as usual) to them. It is the divine testimony to their standing as a redeemed people in view of the serpent "lifted up," and of the water from the smitten rock. @@reference osisRef="nu 21:5-9"µµNumbers 21:5-9@@/referenceµµ; @@reference osisRef="nu 20:11"µµ 20:11@@/referenceµµ. Their state was morally bad, but this was a matter concerning the discipline of God, not His judgment. The interpretation of the prophecies is literal as to Israel, typical as to Christians. Through Christ "lifted up" @@reference osisRef="joh 3:14"µµJohn 3:14@@/referenceµµ our standing is eternally secure and perfect, though our state may require the Father's discipline ; @@reference osisRef="1co 11:30-32"µµ1 Corinthians 11:30-32@@/referenceµµ; @@reference osisRef="2co 1:4-9"µµ2 Corinthians 1:4-9@@/referenceµµ; @@reference osisRef="2co 1:10-13"µµ 1:10-13@@/referenceµµ meantime, against all enemies, God is "for us." @@reference osisRef="ro 8:31"µµRomans 8:31@@/referenceµµ. \v 19 \bd repent\bd* \p Scofield "@@reference osisRef="zec 8:14"µµZechariah 8:14@@/referenceµµ". \v 22 \bd unicorn\bd* \p i.e. the aurochs, or wild ox. \c 24 \p \v 4 \bd falling into\bd* \p i.e. prostrated by the prophetic impulse. See, @@reference osisRef="1sa 19:24"µµ1 Samuel 19:24@@/referenceµµ; @@reference osisRef="eze 1:23"µµEzekiel 1:23@@/referenceµµ; @@reference osisRef="da 8:18"µµDaniel 8:18@@/referenceµµ; @@reference osisRef="2co 12:2-4"µµ2 Corinthians 12:2-4@@/referenceµµ; @@reference osisRef="re 1:10 re 1:17"µµRevelation 1:10,17@@/referenceµµ. \v 17 \bd Sceptre\bd* \p See "Kingdom" \it (See Scofield "@@reference osisRef="Scofield:Ge 1:26"µµGenesis 1:26@@/referenceµµ")\it* , See Scofield "@@reference osisRef="Scofield:zec 12:8"µµZechariah 12:8@@/referenceµµ". \v 20 \bd nations\bd* \p Or, the first of the nations that warred against Isael. \it (See Scofield "@@reference osisRef="Scofield:Ex 17:8"µµExodus 17:8@@/referenceµµ")\it*. \v 24 \bd Chittim\bd* \p Pronounced Kittim. @@reference osisRef="ge 10:4"µµGenesis 10:4@@/referenceµµ; @@reference osisRef="da 11:30"µµDaniel 11:30@@/referenceµµ. \c 25 \p \v 3 \bd Baal-peor\bd* \p Or, Baal of Peor. See @@reference osisRef="nu 23:28"µµNumbers 23:28@@/referenceµµ. \v 13 \bd atonement\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it*. \c 27 \p \v 21 \bd after the\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 28:30"µµExodus 28:30@@/referenceµµ")\it*. \c 28 \p \v 2 \bd sweet savour\bd* \p Or, savour of satisfaction. \it (See Scofield "@@reference osisRef="Scofield:Le 1:9"µµLeviticus 1:9@@/referenceµµ")\it*. \v 16 \bd first month\bd* \p i.e. April. \v 22 \bd atonement\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it*. \v 30 \bd atonement\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it*. \c 29 \p \v 1 \bd seventh month\bd* \p i.e. October; also @@reference osisRef="nu 29:7 nu 29:12"µµNumbers 29:7,12@@/referenceµµ. \c 31 \p \v 50 \bd atonement\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it*. \c 32 \p \v 1 \bd The Reubenites\bd* \p The Reubenites, Gadites, and half-tribe of Manasseh, who chose their inheritance just outside the land, are types of world-borderers--carnal Christians. What their descendants were when Messiah came is seen in @@reference osisRef="mr 5:1-17"µµMark 5:1-17@@/referenceµµ. \c 33 \p \v 3 \bd first month\bd* \p i.e. April. \v 16 \bd Kibroth-hattaavah\bd* \p i.e. the graves of lust. \v 38 \bd fifth month\bd* \p i.e. August. \v 44 \bd Ijeabarim\bd* \p i.e. the ruins of Abarim. \c 35 \p \v 6 \bd refuge\bd* \p The cities of refuge are types of Christ sheltering the sinner from judgment. \p @@reference osisRef="ps 46:1"µµPsalms 46:1@@/referenceµµ; @@reference osisRef="ps 142:5"µµ 142:5@@/referenceµµ; @@reference osisRef="isa 4:6"µµIsaiah 4:6@@/referenceµµ; @@reference osisRef="ex 21:13"µµExodus 21:13@@/referenceµµ; @@reference osisRef="de 19:2-9"µµDeuteronomy 19:2-9@@/referenceµµ; @@reference osisRef="ro 8:1 ro 8:33 ro 8:34"µµRomans 8:1,33,34@@/referenceµµ; @@reference osisRef="php 3:9"µµPhilippians 3:9@@/referenceµµ; @@reference osisRef="heb 6:18 heb 6:19"µµHebrews 6:18,19@@/referenceµµ. \v 12 \bd avenger\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \v 19 \bd revenger\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it* scofield-main/usfm/sco.usfm40.usfm000066400000000000000000004527731435660420000173610ustar00rootroot00000000000000\id MAT \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Matthew \p @@reference osisRef="mt 1"µµRead first chapter of Matthew@@/referenceµµ \p \bd WRITER\bd*: The writer of the first Gospel, as all agree, was Matthew, called also Levi, a Jew of Galilee who had taken service as a tax-gatherer under the Roman oppressor. He was, therefore, one of the hated and ill-reputed publicans. \p \bd DATE\bd*: The date of Matthew has been much discussed, but no convincing reason has been given for the discrediting the traditional date of A.D. 37. \p \bd THEME\bd*: The scope and purpose of the book are indicated in the first verse. Matthew is the "book of the generation of Jesus Christ, the Son of David, the Son of Abraham" (@@reference osisRef="mt 1:1"µµMatthew 1:1@@/referenceµµ). This connects him at once with two of the most important of the Old Testament Covenants: the Davidic Covenant of kingship, and the Abrahamic Covenant of promise. ; @@reference osisRef="2sa 7:8-16"µµ2 Samuel 7:8-16@@/referenceµµ; @@reference osisRef="ge 15:18"µµGenesis 15:18@@/referenceµµ. \p Of Jesus Christ in that twofold character, then, Matthew writes. Following the order indicated in the first verse, he writes first of the King, the son of David; then of the Son of Abraham, obedient unto death, according to the Isaac type @@reference osisRef="ge 22:1-18"µµGenesis 22:1-18@@/referenceµµ; @@reference osisRef="heb 11:17-19"µµHebrews 11:17-19@@/referenceµµ. \p But the prominent character of Christ in Matthew is that of the covenanted King, David's "righteous Branch" @@reference osisRef="jer 23:5"µµJeremiah 23:5@@/referenceµµ; @@reference osisRef="jer 33:15"µµ 33:15@@/referenceµµ. Matthew records His genealogy; His birth in Bethlehem the city of David, according to @@reference osisRef="mic 5:2"µµMicah 5:2,@@/referenceµµ the ministry of His forerunner according to Malachi @@reference osisRef="mal 3:1"µµMalachi 3:1@@/referenceµµ. His rejection by Israel; and His predictions of His second coming in power and great glory. \p Only then (Matthew 26-28) does Matthew turn to the earlier covenant, and record the sacrificial death of the son of Abraham. \p This determines the purpose and structure of Matthew. It is peculiarly the Gospel for Israel; and, as flowing from the death of Christ, a Gospel for the whole world. \p Matthew falls into three principal divisions: \li The manifestation to Israel and rejection of Jesus Christ the Son of David, born King of the Jews, 1:1-25:46. The subdivisions of this part are: \li The official genealogy and birth of the King, 1:1-25; \li The infancy and obscurity of the King, 2:1-23; \li The kingdom "at hand," 3:1-12:50 (the order of events of this subdivision is indicated in the text); \li The mysteries of the kingdom, 13:1-52; \li The ministry of the rejected King, 13:53-23:39; \li The promise of the King to return in power and great glory, 24:1-25:46. \li The sacrifice and resurrection of Jesus Christ, the Son of Abraham, 26:1-28:8. \li The risen Lord in ministry to His own, 28:9-20. \p The events recorded in Matthew cover a period of 38 years (Ussher). \c 1 \p \v 1 \v 10 \bd Josias\bd* \p Josiah, @@reference osisRef="1ki 13:2"µµ1 Kings 13:2@@/referenceµµ \v 16 1 Six Marys 2 of whom was born 3 Christ \p 1 Six Marys \p 1 Six Marys are to be distinguished in the N.T.: \li (1) the mother of Jesus; always clearly identified by the context. \li (2) Mary Magdalene, a woman of Magdala, " out of whom went seven demons" @@reference osisRef="lu 8:2"µµLuke 8:2@@/referenceµµ She is never mentioned apart from the identifying word "Magdalene." \li (3) The mother of James (called "the less," @@reference osisRef="mr 15:40"µµMark 15:40@@/referenceµµ) and Joses, the apostles. A comparison of ; @@reference osisRef="joh 19:25"µµJohn 19:25@@/referenceµµ; @@reference osisRef="mt 27:56"µµMatthew 27:56@@/referenceµµ; @@reference osisRef="mr 15:40"µµMark 15:40@@/referenceµµ establishes the inference that this Mary, the mother of James the less, and of Joses was the wife of Alphaeus (called also Cleophas), @@reference osisRef="joh 19:25"µµJohn 19:25@@/referenceµµ and a sister of Mary the mother of Jesus. Except in ; @@reference osisRef="mt 27:61"µµMatthew 27:61@@/referenceµµ; @@reference osisRef="mt 28:1"µµ 28:1@@/referenceµµ where she is called "the other Mary (i.e. "other" than her sister, Mary the Virgin); and @@reference osisRef="joh 19:25"µµJohn 19:25@@/referenceµµ where she is called "of Cleophas," she is mentioned only in connection with one or both of her sons. \li (4) Mary of Bethany, sister of Martha and Lazarus, mentioned by name only in @@reference osisRef="lu 10:39-42"µµLuke 10:39-42@@/referenceµµ; @@reference osisRef="joh 11:1-2 joh 11:19-20 joh 11:28 joh 11:31-32 joh 11:45"µµJohn 11:1,2,19,20,28,31,32,45@@/referenceµµ; @@reference osisRef="joh 12:3"µµ 12:3@@/referenceµµ but referred to in ; @@reference osisRef="mt 26:7"µµMatthew 26:7@@/referenceµµ; @@reference osisRef="mr 14:3-9"µµMark 14:3-9@@/referenceµµ. \li (5) The mother of John Mark and sister of Barnabas @@reference osisRef="ac 12:12"µµActs 12:12@@/referenceµµ. \li (6) A helper of Paul in Rome @@reference osisRef="ro 16:6"µµRomans 16:6@@/referenceµµ. \p 2 of whom was born \p 2 The changed expression here is important. It is no longer, "who begat," but, "Mary, of whom was born Jesus." Jesus was not begotten of natural generation. \p 3 Christ \p 3 Christ (Christos=anointed), the Greek form of the Hebrew "Messiah" @@reference osisRef="da 9:25 da 9:26"µµDaniel 9:25,26@@/referenceµµ is the official name of our Lord, as Jesus is his human name ; @@reference osisRef="lu 1:31"µµLuke 1:31@@/referenceµµ; @@reference osisRef="lu 2:21"µµ 2:21@@/referenceµµ. The name, or title, "Christ" connects Him with the entire O.T. foreview \it (See Scofield "@@reference osisRef="Scofield:Zec 12:8"µµZechariah 12:8@@/referenceµµ")\it* of a coming prophet @@reference osisRef="de 18:15-19"µµDeuteronomy 18:15-19,@@/referenceµµ Priest @@reference osisRef="ps 110:4"µµPsalms 110:4@@/referenceµµ and king @@reference osisRef="2sa 7:7-10"µµ2 Samuel 7:7-10@@/referenceµµ. As these were typically anointed with oil ; @@reference osisRef="1ki 19:16"µµ1 Kings 19:16@@/referenceµµ; @@reference osisRef="ex 29:7"µµExodus 29:7@@/referenceµµ; @@reference osisRef="1sa 16:13"µµ1 Samuel 16:13@@/referenceµµ so Jesus was anointed with the Holy Spirit ; @@reference osisRef="mt 3:16"µµMatthew 3:16@@/referenceµµ; @@reference osisRef="mr 1:10 mr 1:11"µµMark 1:10,11@@/referenceµµ; @@reference osisRef="lu 3:21 lu 3:22"µµLuke 3:21,22@@/referenceµµ; @@reference osisRef="joh 1:32 joh 1:33"µµJohn 1:32,33@@/referenceµµ thus becoming officially "the Christ." \v 21 \bd save\bd* See note, @@reference osisRef="ro 1:16"µµRomans 1:16@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it* \p \bd sins\bd* See note, @@reference osisRef="ro 3:23"µµRomans 3:23@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it* \v 22 \bd of the Lord\bd* \p See @@reference osisRef="isa 7:14"µµIsaiah 7:14@@/referenceµµ Lit. by the Lord through the prophet. \v 24 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 25 \bd JESUS\bd* \p The Greek form of the Hebrew Jehoshua meaning saviour. \p \c 2 \p \v 1 4 Herod the king \p Called Herod the Great, son of Antipater, an Idumean @@reference osisRef="ge 36:1"µµGenesis 36:1@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ge 36:1"µµGenesis 36:1@@/referenceµµ")\it* and Cypros, an Arabian woman. Antipater was appointed procurator of Judea by Julius Caesar, B.C. 47. At the age of fifteen Herod was appointed to the government of Galilee. B.C. 40 the Roman senate made him king of Judea. An able, strong, and cruel man, he increased greatly the splendour of Jerusalem, erecting the temple which was the centre of Jewish worship in the time of our Lord. \v 2 \bd King\bd* \p "The King" is one of the divine titles @@reference osisRef="ps 10:16"µµPsalms 10:16@@/referenceµµ and so used in the worship of the Church @@reference osisRef="1ti 1:17"µµ1 Timothy 1:17@@/referenceµµ but Christ is never called "King of the Church." He is "King of the Jews" @@reference osisRef="mt 2:2"µµMatthew 2:2@@/referenceµµ and Lord and "Head of the Church" @@reference osisRef="eph 1:22 eph 1:23"µµEphesians 1:22,23@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Mt 16:18"µµMatthew 16:18@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:heb 12:23"µµHebrews 12:23@@/referenceµµ" ; @@reference osisRef="mt 16:18"µµMatthew 16:18@@/referenceµµ; @@reference osisRef="heb 12:23"µµHebrews 12:23@@/referenceµµ \v 4 \bd Scribes\bd* \p (Greek - "\w ἀπόλλυμι|strong="G622"\w*" = "writer") Heb. "spherim," "to write," "set in order," "count." The scribes were so called because it was their office to make copies of the Scriptures; to classify and teach the precepts of oral law \it (See Scofield "@@reference osisRef="Scofield:Mt 3:7"µµMatthew 3:7@@/referenceµµ")\it* and to keep careful count of every letter in the O.T. writings. Such an office was necessary in a religion of law and precept, and was an O.T. function @@reference osisRef="2sa 8:17"µµ2 Samuel 8:17@@/referenceµµ; @@reference osisRef="2sa 20:25"µµ 20:25@@/referenceµµ; @@reference osisRef="1ki 4:3"µµ1 Kings 4:3@@/referenceµµ; @@reference osisRef="jer 8:8"µµJeremiah 8:8@@/referenceµµ; @@reference osisRef="jer 36:10 jer 36:12 jer 36:26"µµ 36:10,12,26@@/referenceµµ. To this legitimate work the scribes added a record of rabbinical decisions on questions of ritual (Halachoth); the new code resulting from those decisions (Mishna); the Hebrew sacred legends (Gemara, forming with the Mishna the Talmud); commentaries on the O.T. (Midrashim); reasonings upon these (Hagada); and finally, mystical interpretations which found in Scripture meanings other than the grammatical, lexical, and obvious ones (the Kabbala); not unlike the allegorical method of Origen, or the modern Protestant "spiritualizing" interpretation. In our Lord's time, to receive this mass of writing superposed upon the Scriptures was to be orthodox; to return to the Scriptures themselves was heterodoxy--our Lord's most serious offence. \v 15 \bd Out of Egypt\bd* \p The words quoted are in @@reference osisRef="ho 11:1"µµHosea 11:1@@/referenceµµ and the passage illustrates the truth that prophetic utterances often have a latent and deeper meaning than at first appears. Israel, nationally, was a "@@reference osisRef="so 1:1"µµSong 1:1@@/referenceµµ" @@reference osisRef="ex 4:22"µµExodus 4:22@@/referenceµµ but Christ was the greater "@@reference osisRef="so 1:1"µµSong 1:1@@/referenceµµ" ; @@reference osisRef="ro 9:4 ro 9:5"µµRomans 9:4,5@@/referenceµµ; @@reference osisRef="isa 41:8"µµIsaiah 41:8@@/referenceµµ; @@reference osisRef="isa 42:1-4"µµ 42:1-4@@/referenceµµ; @@reference osisRef="isa 52:13 isa 52:14"µµ 52:13,14@@/referenceµµ where the servant-nation and the Servant-Son are both in view. \v 19 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 22 \bd Archelaus\bd* \p Son of Herod the Great, @@reference osisRef="mt 2:1"µµMatthew 2:1@@/referenceµµ and Malthace, a Samaritan woman. Deposed A.D. 6. \v 23 \bd He shall be called\bd* \p Probably referring to @@reference osisRef="isa 11:1"µµIsaiah 11:1@@/referenceµµ where Christ is spoken of as "a netzer (or, 'rod') out of the stem of Jesse." \p \c 3 \p \v 1 \bd He shall be called\bd* \p Probably referring to @@reference osisRef="isa 11:1"µµIsaiah 11:1@@/referenceµµ where Christ is spoken of as "a netzer (or, 'rod') out of the stem of Jesse." \v 2 \li (1) The phrase, kingdom of heaven (lit. of the heavens), is peculiar to Matthew and signifies the Messianic earth rule of Jesus Christ, the Son of David. It is called the kingdom of the heavens because it is the rule of the heavens over the earth @@reference osisRef="mt 6:10"µµMatthew 6:10@@/referenceµµ The phrase is derived from Daniel, where it is defined ; @@reference osisRef="da 2:34-36 da 2:44"µµDaniel 2:34-36,44@@/referenceµµ; @@reference osisRef="da 7:23-27"µµDaniel 7:23-27@@/referenceµµ as the kingdom which the God of heaven will set up after the destruction by "the stone cut out without hands," of the Gentile world-system. It is the kingdom covenanted to David's seed @@reference osisRef="2sa 7:7-10"µµ2 Samuel 7:7-10@@/referenceµµ described in the prophets; \it (See Scofield "@@reference osisRef="Scofield:Zec 12:8"µµZechariah 12:8@@/referenceµµ")\it* and confirmed to Jesus the Christ, the Son of Mary, through the angel Gabriel @@reference osisRef="lu 1:32 lu 1:33"µµLuke 1:32,33@@/referenceµµ. \li (2) The kingdom of heaven has three aspects in Matthew: \li2 (a) "at hand" from the beginning of the ministry of John the Baptist @@reference osisRef="mt 3:2"µµMatthew 3:2@@/referenceµµ to the virtual rejection of the King, and the announcement of the new brotherhood @@reference osisRef="mt 12:46-50"µµMatthew 12:46-50@@/referenceµµ \li2 (b) in seven "mysteries of the kingdom of heaven," to be fulfilled during the present age @@reference osisRef="mt 13:1-52"µµMatthew 13:1-52@@/referenceµµ to which are to be added the parables of the kingdom of heaven which were spoken after those of Mt. 13., and which have to do with the sphere of Christian profession during this age; \li2 (c) the prophetic aspect--the kingdom to be set up after the return of the King in glory. @@reference osisRef="mt 24:29-mt 25:46"µµMatthew 24:29-25:46@@/referenceµµ; @@reference osisRef="lu 19:12-19"µµLuke 19:12-19@@/referenceµµ; @@reference osisRef="ac 15:14-17"µµActs 15:14-17@@/referenceµµ See "Kingdom (N.T.)" ; @@reference osisRef="lu 1:33"µµLuke 1:33@@/referenceµµ; @@reference osisRef="1co 15:28"µµ1 Corinthians 15:28@@/referenceµµ Cf. "Kingdom of God," \it (See Scofield "@@reference osisRef="Scofield:Mt 6:33"µµMatthew 6:33@@/referenceµµ")\it*. \p \bd saying\bd* \it (See Scofield "@@reference osisRef="Scofield:Ac 17:30"µµActs 17:30@@/referenceµµ")\it*. \v 6 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 7 \bd Pharisees\bd* \p So called from a Heb. word meaning "separate." After the ministry of the post-exilic prophets ceased, godly men called "Chasidim" (saints) arose who sought to keep alive reverence for the law amongst the descendants of the Jews who returned from the Babylonian captivity. This movement degenerated into the Pharisaism of our Lord's day-- a letter-strictness which overlaid the law with traditional interpretations held to have been communicated by Jehovah to Moses as oral explanations of equal authority with the law itself. (cf. @@reference osisRef="mt 15:2 mt 15:3"µµMatthew 15:2,3@@/referenceµµ; @@reference osisRef="mr 7:8-13"µµMark 7:8-13@@/referenceµµ; @@reference osisRef="ga 1:14"µµGalatians 1:14@@/referenceµµ). \p The Pharisees were strictly a sect. A member was "chaber" (i.e. "knit together,") @@reference osisRef="jud 20:11"µµJudges 20:11@@/referenceµµ and took an obligation to remain true to the principles of Pharisaism. They were correct, moral, zealous, and self-denying, but self-righteous @@reference osisRef="lu 18:9"µµLuke 18:9@@/referenceµµ and destitute of the sense of sin and need @@reference osisRef="lu 7:39"µµLuke 7:39@@/referenceµµ. They were the foremost prosecutors of Jesus Christ and the objects of His unsparing denunciation (e.g.) ; @@reference osisRef="mt 23:13-29"µµMatthew 23:13-29@@/referenceµµ; @@reference osisRef="lu 11:42 lu 11:43"µµLuke 11:42,43@@/referenceµµ \p \bd Sadducees\bd* \p Not strictly a sect, but rather those amongst the Jews who denied the existence of angels or other spirits, and all miracles, especially the resurrection. They were the religious rationalists of the time @@reference osisRef="mr 12:18-23"µµMark 12:18-23@@/referenceµµ; @@reference osisRef="ac 5:15-17"µµActs 5:15-17@@/referenceµµ; @@reference osisRef="ac 23:8"µµ 23:8@@/referenceµµ and strongly entrenched in the Sanhedrin and priesthood ; @@reference osisRef="ac 4:1"µµActs 4:1@@/referenceµµ; @@reference osisRef="ac 5:17"µµ 5:17@@/referenceµµ. They are identified with no affirmative doctrine, but were mere deniers of the supernatural. \v 15 \bd Suffer it to be so\bd* \p Why one who needed no repentance should insist upon receiving a rite which signified confession (@@reference osisRef="mt 3:6"µµMatthew 3:6@@/referenceµµ) and repentance (@@reference osisRef="mt 3:11"µµMatthew 3:11@@/referenceµµ) is nowhere directly explained. It may be suggested: \li (1) That Jesus was now to receive His anointing with the Holy Spirit (@@reference osisRef="mt 3:16"µµMatthew 3:16@@/referenceµµ) unto His threefold office of Prophet, Priest, and King. In the Levitical order @@reference osisRef="ex 29:4-7"µµExodus 29:4-7@@/referenceµµ the high priest was first washed, then anointed. While Christ's priestly work did not begin till He "offered Himself without spot to God" @@reference osisRef="heb 9:14"µµHebrews 9:14@@/referenceµµ and His full manifestation as the King- Priest after the order of Melchizedek awaits the kingdom \it (See Scofield "@@reference osisRef="Scofield:Ge 14:18"µµGenesis 14:18@@/referenceµµ")\it* yet He was then anointed, once for all. \li (2) But John's baptism was the voice of God to Israel, and the believing remnant responded (@@reference osisRef="mt 3:5"µµMatthew 3:5@@/referenceµµ). It was an act of righteousness on the part of Him who had become, as to the flesh, an Israelite, to take His place with this believing remnant. \p \bd righteousness\bd* \it (See Scofield "@@reference osisRef="Scofield:1Jo 3:7"µµ1 John 3:7@@/referenceµµ")\it*. \v 16 \bd Jesus\bd* \p For the first time the Trinity, foreshadowed in many ways in the O.T., is fully manifested. The Spirit descends upon the Son, and at the same moment the Father's voice is heard from heaven. \p \c 4 \p \v 1 \bd Then was Jesus\bd* \p The temptation of Christ, the "last Adam" @@reference osisRef="1co 15:45"µµ1 Corinthians 15:45@@/referenceµµ is best understood when contrasted with that of the "first man Adam." Adam was tempted in his place of lord of creation, a lordship with but one reservation, the knowledge of good and evil ; @@reference osisRef="ge 1:26"µµGenesis 1:26@@/referenceµµ; @@reference osisRef="ge 2:16 ge 2:17"µµ 2:16,17@@/referenceµµ. Through the woman he was tempted to add that also to his dominion. Falling, he lost all. But Christ had taken the place of a lowly Servant, acting only from and in obedience to the Father. ; @@reference osisRef="php 2:5-8"µµPhilippians 2:5-8@@/referenceµµ; @@reference osisRef="joh 5:19"µµJohn 5:19@@/referenceµµ; @@reference osisRef="joh 6:57"µµ 6:57@@/referenceµµ; @@reference osisRef="joh 8:28 joh 8:54"µµ 8:28,54@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Isa 41:8"µµIsaiah 41:8@@/referenceµµ")\it* that He might redeem a fallen race and a creation under the curse ; @@reference osisRef="ge 3:17-19"µµGenesis 3:17-19@@/referenceµµ; @@reference osisRef="ro 8:19-23"µµRomans 8:19-23@@/referenceµµ. Satan's one object in the threefold temptation was to induce Christ to act from Himself, in independency of His Father. The first two temptations were a challenge to Christ from the god of this world to prove Himself indeed the Son of God (@@reference osisRef="mt 4:3 mt 4:6"µµMatthew 4:3,6@@/referenceµµ). The third was the offer of the usurping prince of this world to divest himself of that which rightfully belonged to Christ as Son of man and Son of David, on the condition that He accept the sceptre on Satan's world-principles (cf. @@reference osisRef="joh 18:36"µµJohn 18:36@@/referenceµµ). See Scofield "@@reference osisRef="Scofield:re 13:8"µµRevelation 13:8@@/referenceµµ". Christ defeated Satan by a means open to His humblest follower, the intelligent use of the word of God (@@reference osisRef="mt 4:4 mt 4:7"µµMatthew 4:4,7@@/referenceµµ). In his second temptation Satan also used Scripture, but a promise available only to one in the path of obedience. The scene give emphasis to the vital importance of "rightly dividing the word of truth" @@reference osisRef="2ti 2:15"µµ2 Timothy 2:15@@/referenceµµ. \v 5 \bd holy city\bd* \p In the N.T. one Greek word, hagios, in its various forms, is rendered, "holy," "holiness," "sanctify," "sanctified," "sanctification." Like the heb. qodesh, it signifies "set apart for God." The important references follow @@reference osisRef="mt 4:5"µµMatthew 4:5,@@/referenceµµ marg. \p \it (See Scofield "@@reference osisRef="Scofield:Mt 4:5"µµMatthew 4:5@@/referenceµµ")\it* \v 6 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 8 \bd world\bd* \p The Greek word kosmos means "order," "arrangement," and so, with the Greeks, "beauty"; for order and arrangement in the sense of system are at the bottom of the Greek conception of beauty. \p When used in the N.T. of humanity, the "world" of men, it is organized humanity-- humanity in families, tribes, nations--which is meant. The word for chaotic, unorganized humanity--the mere mass of man is thalassa, the "sea" of men (e.g.) @@reference osisRef="re 13:1"µµRevelation 13:1@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. For "world" (kosmos) in the bad ethical sense, "world system" @@reference osisRef="joh 7:7"µµJohn 7:7@@/referenceµµ. \v 11 \bd angels\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 17 \bd at hand\bd* \p "At hand" is never a positive affirmation that the person or thing said to be "at hand" will immediately appear, but only that no known or predicted event must intervene. When Christ appeared to the Jewish people, the next thing in the order of revelation as it then stood, should have been the setting up of the Davidic kingdom. In the knowledge of God, not yet disclosed, lay the rejection of the kingdom (and King), the long period of the mystery-form of the kingdom, the world-wide preaching of the cross, and the out-calling of the Church. But this was as yet locked up in the secret counsels of God. @@reference osisRef="mt 13:11 mt 13:17"µµMatthew 13:11,17@@/referenceµµ; @@reference osisRef="eph 3:3-10"µµEphesians 3:3-10@@/referenceµµ. \p \bd kingdom\bd* See note 2, \it (See Scofield "@@reference osisRef="Scofield:Mt 5:2"µµMatthew 5:2@@/referenceµµ")\it*. \p \bd is at hand\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it*. For Another Point of View: See Topic 301207 \p \v 18 \bd two brethren\bd* \p Peter and John were already disciples, @@reference osisRef="joh 1:35-42"µµJohn 1:35-42@@/referenceµµ. This is a call to service. \v 21 \bd James\bd* \p Two persons are called by this name in the N.T. \li (1) James the son of Zebedee, an apostle @@reference osisRef="mt 10:2"µµMatthew 10:2@@/referenceµµ and the brother of the apostle John, apart from whom he is never mentioned, and with whom, together with Peter, he was admitted to the especial intimacy of our Lord. ; @@reference osisRef="mt 17:1"µµMatthew 17:1@@/referenceµµ; @@reference osisRef="mr 5:37"µµMark 5:37@@/referenceµµ; @@reference osisRef="mr 9:2"µµ 9:2@@/referenceµµ; @@reference osisRef="mr 14:33"µµ 14:33@@/referenceµµ He was martyred by Herod. @@reference osisRef="ac 12:2"µµActs 12:2@@/referenceµµ. \li (2) A son of Alphaeus (or Cleopas) and Mary the sister of Mary the mother of Jesus. \it (See Scofield "@@reference osisRef="Scofield:Mt 1:16"µµMatthew 1:16@@/referenceµµ")\it* and brother of Joses. @@reference osisRef="mr 15:40"µµMark 15:40@@/referenceµµ. He was, therefore, a cousin of the Lord Jesus. He is called James "the less" @@reference osisRef="mr 15:40"µµMark 15:40@@/referenceµµ lit. little, i.e. of shorter stature than James the son of Zebedee). He was an apostle. @@reference osisRef="mt 10:3"µµMatthew 10:3@@/referenceµµ It has been conjectured that "Lebbaeus, whose surname was Thaddaeus" @@reference osisRef="mt 10:3"µµMatthew 10:3@@/referenceµµ was identical with the Juda of @@reference osisRef="lu 6:16"µµLuke 6:16@@/referenceµµ who is there called "of i.e. 'son' or 'brother' as is has been variously translated] James." A Juda is mentioned with a James and Joses and Simon in @@reference osisRef="mr 6:3"µµMark 6:3@@/referenceµµ as "brother" of our Lord (See Scofield "@@reference osisRef="Scofield:mt 13:55"µµMatthew 13:55,@@/referenceµµ marg.). @@reference osisRef="mt 13:55"µµMatthew 13:55@@/referenceµµ. The Gospels mention no other James who could be called the brother of the Lord Jesus, but James the less was certainly the son of Alphaeus and Mary the sister of our Lord's mother. The conclusion seems, therefore most probable that ; @@reference osisRef="mt 10:3"µµMatthew 10:3@@/referenceµµ; @@reference osisRef="mt 13:55"µµ 13:55@@/referenceµµ; @@reference osisRef="mr 3:18"µµMark 3:18@@/referenceµµ; @@reference osisRef="mr 6:3"µµ 6:3@@/referenceµµ; @@reference osisRef="lu 6:15"µµLuke 6:15@@/referenceµµ; @@reference osisRef="ac 1:13"µµActs 1:13@@/referenceµµ; @@reference osisRef="ac 12:17"µµ 12:17@@/referenceµµ; @@reference osisRef="mr 15:13"µµMark 15:13@@/referenceµµ; @@reference osisRef="mr 21:18"µµ 21:18@@/referenceµµ; @@reference osisRef="ga 1:19"µµGalatians 1:19@@/referenceµµ; @@reference osisRef="ga 2:9 ga 2:12"µµGalatians 2:9,12@@/referenceµµ; @@reference osisRef="jas 1:1"µµJames 1:1@@/referenceµµ refer to James the less, son of Alphaeus and Mary, and cousin, or, according to Jewish usage, "brother" of the Lord Jesus. He was the author of the Epistle of James. \p \v 23 \bd kingdom\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it*. \v 24 \bd possessed\bd* \p (Greek - \w δαιμονίζομαι|strong="G1139"\w* ," demonized; \it (See Scofield "@@reference osisRef="Scofield:Mt 7:22"µµMatthew 7:22@@/referenceµµ")\it*. \c 5 \p \v 1 \v 2 \bd And he opened his mouth\bd* \p Having announced the kingdom of heaven as "at hand," the King, in Mat 5.-7., declares the principles of the kingdom. The Sermon on the Mount has a twofold application: \li (1) literally to the kingdom. In this sense it gives the divine constitution for the righteous government of the earth. Whenever the kingdom of heaven is established on earth it will be according to that constitution, which may be regarded as an explanation of the word "righteousness" as used by the prophets in describing the kingdom (e.g.) @@reference osisRef="isa 11:4 isa 11:5"µµIsaiah 11:4,5@@/referenceµµ; @@reference osisRef="isa 32:1"µµ 32:1@@/referenceµµ; @@reference osisRef="da 9:24"µµDaniel 9:24@@/referenceµµ In this sense the Sermon on the Mount is pure law, and transfers the offence from the overt act to the motive. @@reference osisRef="mt 5:21 mt 5:22 mt 5:27 mt 5:28"µµMatthew 5:21,22,27,28@@/referenceµµ. Here lies the deeper reason why the Jews rejected the kingdom. They had reduced "righteousness" to mere ceremonialism, and the Old Testament idea of the kingdom to a mere affair of outward splendour and power. They were never rebuked for expecting a visible and powerful kingdom, but the words of the prophets should have prepared them to expect also that only the poor in spirit and the meek could share in it (e.g.) @@reference osisRef="isa 11:4"µµIsaiah 11:4@@/referenceµµ. The seventy-second Psalm, which was universally received by them as a description of the kingdom, was full of this. For these reasons, the Sermon on the Mount in its primary application gives neither the privilege nor the duty of the Church. These are found in the Epistles. Under the law of the kingdom, for example, no one may hope for forgiveness who has not first forgiven. @@reference osisRef="mt 6:12 mt 6:14 mt 6:15"µµMatthew 6:12,14,15@@/referenceµµ. Under grace the Christian is exhorted to forgive because he is already forgiven. @@reference osisRef="eph 4:30-32"µµEphesians 4:30-32@@/referenceµµ. \li (2) But there is a beautiful moral application to the Christian. It always remains true that the poor in spirit, rather than the proud, are blessed, and those who mourn because of their sins, and who are meek in the consciousness of them, will hunger and thirst after righteousness, and hungering, will be filled. The merciful are "blessed," the pure in heart do "see God." These principles fundamentally reappear in the teaching of the Epistles. \p \bd saying\bd* The beatific character, unattainable by effort, is wrought in the believer by the Spirit, @@reference osisRef="ga 5:22 ga 5:23"µµGalatians 5:22,23@@/referenceµµ. For Another Point of View: See Topic 301232 \p \v 10 \bd kingdom\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it*. \v 14 \bd world\bd* \p "kosmos" = "mankind." \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it* \v 17 \bd I am not come to destroy\bd* \p Christ's relation to the law of Moses may be thus summarized: \li (1) He was made under the law @@reference osisRef="ga 4:4"µµGalatians 4:4@@/referenceµµ. \li (2) He lived in perfect obedience to the law @@reference osisRef="joh 8:46"µµJohn 8:46@@/referenceµµ; @@reference osisRef="mt 17:5"µµMatthew 17:5@@/referenceµµ; @@reference osisRef="1pe 2:21-23"µµ1 Peter 2:21-23@@/referenceµµ. \li (3) he was a minister of the law to the Jews, clearing it from rabbinical sophistries, enforcing it in all its pitiless severity upon those who professed to obey it (e.g.) @@reference osisRef="lu 10:25-37"µµLuke 10:25-37@@/referenceµµ but confirming the promises made to the fathers under the Mosaic Covenant @@reference osisRef="ro 15:8"µµRomans 15:8@@/referenceµµ. \li (4) He fulfilled the types of the law by His holy life and sacrificial death @@reference osisRef="heb 9:11-26"µµHebrews 9:11-26@@/referenceµµ. \li (5) He bore, vicariously, the curse of the law that the Abrahamic Covenant might avail all who believe @@reference osisRef="ga 3:13 ga 3:14"µµGalatians 3:13,14@@/referenceµµ. \li (6) He brought out by His redemption all who believe from the place of servants under the law into the place of sons @@reference osisRef="ga 4:1-7"µµGalatians 4:1-7@@/referenceµµ. \li (7) He mediated by His blood the New Covenant of assurance and grace in which all believers stand @@reference osisRef="ro 5:2"µµRomans 5:2@@/referenceµµ; @@reference osisRef="heb 8:6-13"µµHebrews 8:6-13@@/referenceµµ so establishing the "law of Christ" @@reference osisRef="ga 6:2"µµGalatians 6:2@@/referenceµµ with its precepts of higher exaltation made possible by the indwelling Spirit. \p \v 20 \bd righteousness\bd* \p @@reference osisRef="mt 5:6 mt 5:10 mt 5:20"µµMatthew 5:6,10,20@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ro 10:10"µµRomans 10:10@@/referenceµµ")\it* \v 22 \bd hell fire\bd* \p Gr. "Geenna" = Gehenna, the place in the valley of Hinnom where, anciently, human sacrifices were offered. @@reference osisRef="2ch 33:6"µµ2 Chronicles 33:6@@/referenceµµ; @@reference osisRef="jer 7:31"µµJeremiah 7:31@@/referenceµµ The word occurs, ; @@reference osisRef="mt 5:22 mt 5:29 mt 5:30"µµMatthew 5:22,29,30@@/referenceµµ; @@reference osisRef="mt 10:28"µµ 10:28@@/referenceµµ; @@reference osisRef="mt 18:9"µµ 18:9@@/referenceµµ; @@reference osisRef="mt 23:15 mt 23:33"µµ 23:15,33@@/referenceµµ; @@reference osisRef="mr 9:43 mr 9:45 mr 9:47"µµMark 9:43,45,47@@/referenceµµ; @@reference osisRef="lu 12:5"µµLuke 12:5@@/referenceµµ; @@reference osisRef="jas 3:6"µµJames 3:6@@/referenceµµ. In every instance except the last the word comes from the lips of Jesus Christ in most solemn warning of the consequences of sin. He describes it as the place where "their" worm never dies and of fire never to be quenched. The expression is identical in meaning with "lake of fire". ; @@reference osisRef="re 19:20"µµRevelation 19:20@@/referenceµµ; @@reference osisRef="re 20:10 re 20:14 re 20:15"µµ 20:10,14,15@@/referenceµµ. \p See "Death, the second" (@@reference osisRef="joh 8:24"µµJohn 8:24@@/referenceµµ; @@reference osisRef="re 21:8"µµRevelation 21:8@@/referenceµµ); also \it (See Scofield "@@reference osisRef="Scofield:Re 21:8"µµRevelation 21:8@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:lu 16:23"µµLuke 16:23@@/referenceµµ". \v 26 \bd paid\bd* \p Cf. @@reference osisRef="isa 40:2"µµIsaiah 40:2@@/referenceµµ; @@reference osisRef="ru 1:21 ru 1:22"µµRuth 1:21,22@@/referenceµµ \v 48 \bd perfect\bd* \p The word implies full development, growth into maturity of godliness, not sinless perfection. @@reference osisRef="eph 4:12 eph 4:13"µµEphesians 4:12,13@@/referenceµµ. In this passage the Father's kindness, not His sinlessness, is the point in question. @@reference osisRef="lu 6:35 lu 6:36"µµLuke 6:35,36@@/referenceµµ \p \c 6 \p \v 1 \bd alms\bd* \p Or, righteous acts. The word refers to religious externalities. These may be seen of men, but that must not be the motive. \v 2 \bd reward\bd* \p i.e. the reward they have sought. \v 5 \bd reward\bd* \p i.e. the praise of men. \v 10 \bd kingdom come\bd* \p vs. @@reference osisRef="mt 11:27-30"µµMatthew 11:27-30@@/referenceµµ; @@reference osisRef="lu 1:31-33"µµLuke 1:31-33@@/referenceµµ; @@reference osisRef="1co 15:24"µµ1 Corinthians 15:24@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it*. \v 12 \bd we forgive our debtors\bd* \p This is legal ground. Cf. @@reference osisRef="eph 4:32"µµEphesians 4:32@@/referenceµµ which is grace. Under law forgiveness is conditioned upon a like spirit in us; under grace we are forgiven for Christ's sake, and exhorted to forgive because we have been forgiven. ; @@reference osisRef="mt 18:32"µµMatthew 18:32@@/referenceµµ; @@reference osisRef="mt 26:28"µµ 26:28@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Mt 26:28"µµMatthew 26:28@@/referenceµµ")\it*. \p For Another Point of View: See Topic 301235 \p \bd debts\bd* sin \p \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 16 \bd reward\bd* \p i.e. the praise of men. \v 31 \bd take no thought\bd* \p Or, have no anxiety. @@reference osisRef="mt 6:34"µµMatthew 6:34@@/referenceµµ. \v 33 \bd kingdom of God\bd* \p The kingdom of God is to be distinguished from the kingdom of heaven \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it* , in five respects: \li (1) The kingdom of God is universal, including all moral intelligences willingly subject to the will of God, whether angels, the Church, or saints of past or future dispensations @@reference osisRef="lu 13:28 lu 13:29"µµLuke 13:28,29@@/referenceµµ; @@reference osisRef="heb 12:22 heb 12:23"µµHebrews 12:22,23@@/referenceµµ while the kingdom of heaven is Messianic, mediatorial, and Davidic, and has for its object the establishment of the kingdom of God in the earth \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it* @@reference osisRef="1co 15:24 1co 15:25"µµ1 Corinthians 15:24,25@@/referenceµµ. \li (2) The kingdom of God is entered only by the new birth @@reference osisRef="joh 3:3 joh 3:5-7"µµJohn 3:3,5-7@@/referenceµµ the kingdom of heaven, during this age, is the sphere of a profession which may be real or false. \it (See Scofield "@@reference osisRef="Scofield:Mt 13:3"µµMatthew 13:3@@/referenceµµ")\it* @@reference osisRef="mt 25:1 mt 25:11 mt 25:12"µµMatthew 25:1,11,12@@/referenceµµ \li (3) Since the kingdom of heaven is the earthly sphere of the universal kingdom of God, the two have almost all things in common. For this reason many parables and other teachings are spoken of the kingdom of heaven in Matthew, and of the kingdom of God in Mark and Luke. It is the omissions which are significant. The parables of the wheat and tares, and of the net @@reference osisRef="mt 13:24-30 mt 13:36-43 mt 13:47-50"µµMatthew 13:24-30,36-43,47-50@@/referenceµµ are not spoken of the kingdom of God. In that kingdom there are neither tares nor bad fish. But the parable of the leaven @@reference osisRef="mt 13:33"µµMatthew 13:33@@/referenceµµ is spoken of the kingdom of God also, for, alas, even the true doctrines of the kingdom are leavened with the errors of which the Pharisees, Sadducees, and the Herodians were the representatives. \it (See Scofield "@@reference osisRef="Scofield:Mt 13:33"µµMatthew 13:33@@/referenceµµ")\it*. \li (4) The kingdom of God "comes not with outward show" @@reference osisRef="lu 17:20"µµLuke 17:20@@/referenceµµ but is chiefly that which is inward and spiritual @@reference osisRef="ro 14:17"µµRomans 14:17@@/referenceµµ while the kingdom of heaven is organic, and is to be manifested in glory on the earth. (See "Kingdom (O.T.)," @@reference osisRef="zec 12:8"µµZechariah 12:8,@@/referenceµµ note; (N.T.), ; @@reference osisRef="lu 1:31-33"µµLuke 1:31-33@@/referenceµµ; @@reference osisRef="1co 15:24"µµ1 Corinthians 15:24,@@/referenceµµ note; @@reference osisRef="mt 17:2"µµMatthew 17:2,@@/referenceµµ note.) \it (See Scofield "@@reference osisRef="Scofield:Zec 12:8"µµZechariah 12:8@@/referenceµµ")\it* , @@reference osisRef="lu 1:31-33"µµLuke 1:31-33@@/referenceµµ See Scofield "@@reference osisRef="Scofield:1co 15:24"µµ1 Corinthians 15:24@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:mt 17:2"µµMatthew 17:2@@/referenceµµ" \li (5) The kingdom of heaven merges into the kingdom of God when Christ, having put all enemies under his feet, "shall have delivered up the kingdom to God, even the Father" @@reference osisRef="1co 15:24-28"µµ1 Corinthians 15:24-28@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it* \p \c 7 \p \v 1 \bd judge not\bd* \p In the sense of condemnation. \v 21 \bd kingdom\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it*. \v 22 \bd Devils\bd* \p Devils, lit demons. To the reality and personality of demons the N.T. scriptures bear abundant testimony. As to their origin nothing is clearly revealed, but they are not to be confounded with the angels mentioned in @@reference osisRef="2pe 2:4"µµ2 Peter 2:4@@/referenceµµ; @@reference osisRef="jude 1:6"µµJude 1:6@@/referenceµµ. \p Summary: Demons are spirits @@reference osisRef="mt 12:43 mt 12:45"µµMatthew 12:43,45@@/referenceµµ are Satan's emissaries ; @@reference osisRef="mt 12:26 mt 12:27"µµMatthew 12:26,27@@/referenceµµ; @@reference osisRef="mt 25:41"µµ 25:41@@/referenceµµ and so numerous as to make Satan's power practically ubiquitous. @@reference osisRef="mr 5:9"µµMark 5:9@@/referenceµµ. They are capable of entering and controlling both men and beasts @@reference osisRef="mr 5:8 mr 5:11-13"µµMark 5:8,11-13@@/referenceµµ and earnestly seek embodiment, without which, apparently, they are powerless for evil. ; @@reference osisRef="mt 12:43 mt 12:44"µµMatthew 12:43,44@@/referenceµµ; @@reference osisRef="mr 5:10-12"µµMark 5:10-12@@/referenceµµ. Demon influence and demon possession are discriminated in the N. T. Instances of the latter are ; @@reference osisRef="mt 4:24"µµMatthew 4:24@@/referenceµµ; @@reference osisRef="mt 8:16 mt 8:28 mt 8:33"µµMatthew 8:16,28,33@@/referenceµµ; @@reference osisRef="mt 9:32"µµ 9:32@@/referenceµµ; @@reference osisRef="mt 12:22"µµ 12:22@@/referenceµµ; @@reference osisRef="mr 1:32"µµMark 1:32@@/referenceµµ; @@reference osisRef="mr 5:15 mr 5:16 mr 5:18"µµ 5:15,16,18@@/referenceµµ; @@reference osisRef="lu 8:35"µµLuke 8:35@@/referenceµµ; @@reference osisRef="ac 8:7"µµActs 8:7@@/referenceµµ; @@reference osisRef="ac 16:16"µµ 16:16@@/referenceµµ. They are unclean, sullen, violent, and malicious ; @@reference osisRef="mt 8:28"µµMatthew 8:28@@/referenceµµ; @@reference osisRef="mt 9:23"µµ 9:23@@/referenceµµ; @@reference osisRef="mt 10:1"µµ 10:1@@/referenceµµ; @@reference osisRef="mt 12:43"µµMatthew 12:43@@/referenceµµ; @@reference osisRef="mr 1:23"µµMark 1:23@@/referenceµµ; @@reference osisRef="mr 5:3-5"µµ 5:3-5@@/referenceµµ; @@reference osisRef="mr 9:17 mr 9:20"µµ 9:17,20@@/referenceµµ; @@reference osisRef="lu 6:18"µµLuke 6:18@@/referenceµµ; @@reference osisRef="lu 9:39"µµ 9:39@@/referenceµµ. They know Jesus Christ as Most High God, and recognize His supreme authority ; @@reference osisRef="mt 8:31 mt 8:32"µµMatthew 8:31,32@@/referenceµµ; @@reference osisRef="mr 1:24"µµMark 1:24@@/referenceµµ; @@reference osisRef="ac 19:15"µµActs 19:15@@/referenceµµ; @@reference osisRef="jas 2:19"µµJames 2:19@@/referenceµµ. They know their eternal fate to be one of torment ; @@reference osisRef="mt 8:29"µµMatthew 8:29@@/referenceµµ; @@reference osisRef="lu 8:31"µµLuke 8:31@@/referenceµµ. They inflict physical maladies ; @@reference osisRef="mt 12:22"µµMatthew 12:22@@/referenceµµ; @@reference osisRef="mt 17:15-18"µµ 17:15-18@@/referenceµµ; @@reference osisRef="lu 13:16"µµLuke 13:16@@/referenceµµ but mental disease is to be distinguished from the disorder of mind due to demonical control. Demon influence may manifest itself in religion asceticism and formalism @@reference osisRef="1ti 4:1-3"µµ1 Timothy 4:1-3@@/referenceµµ degenerating into uncleanness @@reference osisRef="2pe 2:10-12"µµ2 Peter 2:10-12@@/referenceµµ. The sign of demon influence in religion is departing from the faith, i.e. the body of revealed truth in the Scriptures. @@reference osisRef="1ti 4:1"µµ1 Timothy 4:1@@/referenceµµ. The demons maintain especially a conflict with believers who would be spiritual. ; @@reference osisRef="eph 6:12"µµEphesians 6:12@@/referenceµµ; @@reference osisRef="1ti 4:1-3"µµ1 Timothy 4:1-3@@/referenceµµ. All unbelievers are open to demon possession @@reference osisRef="eph 2:2"µµEphesians 2:2@@/referenceµµ. The believer's resources, prayer and bodily control @@reference osisRef="mt 17:21"µµMatthew 17:21@@/referenceµµ "the whole armour of God" @@reference osisRef="eph 6:13-18"µµEphesians 6:13-18@@/referenceµµ. Exorcism in the name of Jesus Christ @@reference osisRef="ac 16:18"µµActs 16:18@@/referenceµµ was practised for demon possession. One of the awful features of the apocalyptic judgments in which this age will end is an irruption of demons out the abyss. @@reference osisRef="re 9:1-11"µµRevelation 9:1-11@@/referenceµµ. \v 23 \bd work iniquity\bd* \p sin, lawlessness. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \c 8 \p \v 1 \v 2 \bd behold, there came a leper\bd* \p The King, having in Chapters 5.-7. declared the principles of the kingdom, makes proof, in Chapters 8., 9., of His power to banish from the earth the consequences of sin, and to control the elements of nature. \p \bd Lord\bd* \p Gr. Kurios. The first occurrence of the word is applied to Jesus with His evident sanction. In itself the word means "master," and is so used of mere human relationships in, e.g. @@reference osisRef="mt 6:24"µµMatthew 6:24@@/referenceµµ; @@reference osisRef="mt 15:27"µµ 15:27@@/referenceµµ; @@reference osisRef="mr 13:35"µµMark 13:35@@/referenceµµ; @@reference osisRef="eph 6:9"µµEphesians 6:9@@/referenceµµ Both uses, divine and human, are brought together in @@reference osisRef="col 4:1"µµColossians 4:1@@/referenceµµ. It is the (Greek - \w ἀθέμιτος|strong="G111"\w* Heb). "Adonai." \it (See Scofield "@@reference osisRef="Scofield:Ge 15:2"µµGenesis 15:2@@/referenceµµ")\it* , and is so used by Jesus Christ in @@reference osisRef="mt 22:43-35"µµMatthew 22:43-35@@/referenceµµ. In the N.T. the distinctive uses of Kurios (Lord) are: \li (1) As the N.T. translation of the Heb. Jehovah (Lord), e.g. @@reference osisRef="mt 1:20 mt 1:22"µµMatthew 1:20,22@@/referenceµµ; @@reference osisRef="mt 2:15"µµ 2:15@@/referenceµµ; @@reference osisRef="mt 3:3"µµ 3:3@@/referenceµµ; @@reference osisRef="mt 4:7 mt 4:10"µµ 4:7,10@@/referenceµµ; @@reference osisRef="mt 11:25"µµ 11:25@@/referenceµµ; @@reference osisRef="mt 21:9"µµ 21:9@@/referenceµµ; @@reference osisRef="mr 12:29 mr 12:30"µµMark 12:29,30@@/referenceµµ; @@reference osisRef="lu 1:68"µµLuke 1:68@@/referenceµµ; @@reference osisRef="lu 2:9"µµ 2:9@@/referenceµµ \li (2) Jesus Himself so uses Kurios, e.g. @@reference osisRef="mt 4:7 mt 4:10"µµMatthew 4:7,10@@/referenceµµ; @@reference osisRef="mt 11:25"µµ 11:25@@/referenceµµ; @@reference osisRef="mr 12:11"µµMark 12:11@@/referenceµµ. \li (3) But the great use of Kurios is as the divine title of Jesus, the Christ. In this sense it occurs in the N.T. 663 times. That the intent is to identify Jesus Christ with the O.T. Deity is evident from @@reference osisRef="mt 3:3"µµMatthew 3:3@@/referenceµµ; @@reference osisRef="mt 12:8"µµ 12:8@@/referenceµµ; @@reference osisRef="mt 21:9"µµ 21:9@@/referenceµµ; @@reference osisRef="ps 118:26"µµPsalms 118:26@@/referenceµµ; @@reference osisRef="mt 22:43-45"µµMatthew 22:43-45@@/referenceµµ; @@reference osisRef="lu 1:43"µµLuke 1:43@@/referenceµµ; @@reference osisRef="joh 8:58"µµJohn 8:58@@/referenceµµ; @@reference osisRef="joh 14:8-10"µµ 14:8-10@@/referenceµµ; @@reference osisRef="joh 20:28"µµJohn 20:28@@/referenceµµ; @@reference osisRef="ac 9:5"µµActs 9:5@@/referenceµµ; @@reference osisRef="ac 13:33"µµ 13:33@@/referenceµµ. (Psa.2.). \it (See Scofield "@@reference osisRef="Scofield:Joh 20:28"µµJohn 20:28@@/referenceµµ")\it*. \p \v 5 \bd centurion\bd* \p A Roman commander of 100 men. \v 11 \bd heaven\bd* \p kingdom, \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it*. \v 16 \bd possessed\bd* \p (Greek - \w δαιμονίζομαι|strong="G1139"\w* - "demonized"). \it (See Scofield "@@reference osisRef="Scofield:Mt 7:22"µµMatthew 7:22@@/referenceµµ")\it*. \v 20 \bd Son of man\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Eze 2:1"µµEzekiel 2:1@@/referenceµµ")\it*. Our Lord thus designates Himself about eighty times. It is His racial name as the representative Man, in the sense of @@reference osisRef="1co 15:45-47"µµ1 Corinthians 15:45-47@@/referenceµµ as Son of David is distinctly his Jewish name, and Son of God His divine name. Our Lord constantly uses this term as implying that his mission (e.g.) ; @@reference osisRef="mt 11:19"µµMatthew 11:19@@/referenceµµ; @@reference osisRef="lu 19:10"µµLuke 19:10@@/referenceµµ. His death and resurrection (e.g.) ; @@reference osisRef="mt 12:40"µµMatthew 12:40@@/referenceµµ; @@reference osisRef="mt 20:18"µµ 20:18@@/referenceµµ; @@reference osisRef="mt 26:2"µµ 26:2@@/referenceµµ and His second coming (e.g.) ; @@reference osisRef="mt 24:37-44"µµMatthew 24:37-44@@/referenceµµ; @@reference osisRef="lu 12:40"µµLuke 12:40@@/referenceµµ transcended in scope and result all merely Jewish imitations. When Nathanael confesses him as "King of Israel," our Lord's answer is, "Thou shalt see greater things... the angels of God ascending and descending upon the Son of man." When His messengers are cast out by the Jews, His thought leaps forward to the time when the Son of man shall come, not then to Israel only but to the race ; @@reference osisRef="mt 10:5 mt 10:6"µµMatthew 10:5,6@@/referenceµµ; @@reference osisRef="mt 8:23"µµ 8:23@@/referenceµµ. It is in this name, also, that universal judgment is committed to Him @@reference osisRef="joh 5:22 joh 5:27"µµJohn 5:22,27@@/referenceµµ. It is also a name indicating that in Him is fulfilled the O.T. foreview of blessing through a coming man. See Scofield "@@reference osisRef="Scofield:ge 1:26"µµGenesis 1:26@@/referenceµµ" ; @@reference osisRef="ge 3:15"µµGenesis 3:15@@/referenceµµ; @@reference osisRef="ge 12:3"µµ 12:3@@/referenceµµ; @@reference osisRef="ps 8:4"µµPsalms 8:4@@/referenceµµ; @@reference osisRef="ps 80:17"µµ 80:17@@/referenceµµ; @@reference osisRef="isa 7:14"µµIsaiah 7:14@@/referenceµµ; @@reference osisRef="isa 9:6 isa 9:7"µµ 9:6,7@@/referenceµµ; @@reference osisRef="isa 32:2"µµ 32:2@@/referenceµµ; @@reference osisRef="zec 13:7"µµZechariah 13:7@@/referenceµµ; @@reference osisRef="isa 32:2"µµIsaiah 32:2@@/referenceµµ; @@reference osisRef="zec 13:7"µµZechariah 13:7@@/referenceµµ. \v 28 \bd possessed\bd* \p (Greek - \w δαιμονίζομαι|strong="G1139"\w* - "demonized"). \it (See Scofield "@@reference osisRef="Scofield:Mt 7:22"µµMatthew 7:22@@/referenceµµ")\it*. \v 31 \bd devils\bd* \p demons. \it (See Scofield "@@reference osisRef="Scofield:Mt 7:22"µµMatthew 7:22@@/referenceµµ")\it* \c 9 \p \v 1 \v 5 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it* \v 6 \bd Son of man\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it*. \p \bd sins\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 11 \bd sinners\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 13 \bd righteous\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 10:10"µµRomans 10:10@@/referenceµµ")\it*. \v 32 \bd possessed, devil\bd* \p (Greek - \w δαιμονίζομαι|strong="G1139"\w*," demonized). \it (See Scofield "@@reference osisRef="Scofield:Mt 7:22"µµMatthew 7:22@@/referenceµµ")\it*. \v 33 \bd devil\bd* \p demon. \it (See Scofield "@@reference osisRef="Scofield:Mt 7:22"µµMatthew 7:22@@/referenceµµ")\it*. \v 34 \bd devils\bd* \p demons. \it (See Scofield "@@reference osisRef="Scofield:Mt 7:22"µµMatthew 7:22@@/referenceµµ")\it*. \c 10 \p \v 1 \v 2 \bd apostles\bd* \p The word apostle, = "one sent forth," is used of our Lord @@reference osisRef="heb 3:1"µµHebrews 3:1@@/referenceµµ. Elsewhere it is used for the twelve who were called to that office by our Lord during His earth ministry; of Paul, called to the apostleship by the risen and ascended Lord, and of Barnabas @@reference osisRef="ac 14:14"µµActs 14:14@@/referenceµµ specially designated by the Holy Spirit @@reference osisRef="ac 13:2"µµActs 13:2@@/referenceµµ. Of Matthias, chosen by lot by the eleven to take the place of Judas Iscariot, @@reference osisRef="ac 1:16-26"µµActs 1:16-26@@/referenceµµ it is said: "And he was numbered with the eleven." @@reference osisRef="ac 1:26"µµActs 1:26@@/referenceµµ. \p The "signs" of an apostle were \li (1) They were chosen directly by the Lord Himself, or, as in the case of Barnabas, by the Holy Spirit @@reference osisRef="mt 10:1 mt 10:2"µµMatthew 10:1,2@@/referenceµµ; @@reference osisRef="mr 3:13 mr 3:14"µµMark 3:13,14@@/referenceµµ; @@reference osisRef="lu 6:13"µµLuke 6:13@@/referenceµµ; @@reference osisRef="ac 9:6 ac 9:15"µµActs 9:6,15@@/referenceµµ; @@reference osisRef="ac 13:2"µµ 13:2@@/referenceµµ; @@reference osisRef="ac 22:10 ac 22:14 ac 22:15"µµ 22:10,14,15@@/referenceµµ; @@reference osisRef="ro 1:1"µµRomans 1:1@@/referenceµµ \li (2) They were endued with sign gifts, miraculous powers which were the divine credentials of their office @@reference osisRef="mt 10:1"µµMatthew 10:1@@/referenceµµ; @@reference osisRef="ac 5:15 ac 5:16"µµActs 5:15,16@@/referenceµµ; @@reference osisRef="ac 16:16-18"µµ 16:16-18@@/referenceµµ; @@reference osisRef="mt 28:8 mt 28:9"µµMatthew 28:8,9@@/referenceµµ. \li (3) Their relation to the kingdom was that of heralds, announcing to Israel only @@reference osisRef="mt 10:5 mt 10:6"µµMatthew 10:5,6@@/referenceµµ the kingdom as at hand. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:17"µµMatthew 4:17@@/referenceµµ")\it* and manifesting kingdom powers @@reference osisRef="mt 10:7 mt 10:8"µµMatthew 10:7,8@@/referenceµµ. \li (4) To one of them, Peter, the keys of the kingdom of heaven, viewed as the sphere of Christian profession, as in Mat 13, were given @@reference osisRef="mt 16:19"µµMatthew 16:19@@/referenceµµ. \li (5) Their future relation to the king will be that of judges over the twelve tribes @@reference osisRef="mt 19:28"µµMatthew 19:28@@/referenceµµ. \li (6) Consequent upon the rejection of the kingdom, and the revelation of the mystery hid in God @@reference osisRef="mt 16:18"µµMatthew 16:18@@/referenceµµ; @@reference osisRef="eph 3:1-12"µµEphesians 3:1-12@@/referenceµµ the Church, the apostolic office was invested with a new enduement, the baptism with the Holy Spirit @@reference osisRef="ac 2:1-4"µµActs 2:1-4@@/referenceµµ a new power, that of imparting the Spirit to Jewish-Christian believers; a new relation, that of foundation stones of the new temple @@reference osisRef="eph 2:20-22"µµEphesians 2:20-22@@/referenceµµ and a new function, that of preaching the glad tidings of salvation through a crucified and risen Lord to Jew and gentile alike. \li (7) The indispensable qualification of an apostle was that he should have been an eye- witness of the resurrection @@reference osisRef="ac 1:22"µµActs 1:22@@/referenceµµ; @@reference osisRef="1co 9:1"µµ1 Corinthians 9:1@@/referenceµµ. \p \bd James son of Zebedee\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 4:21"µµMatthew 4:21@@/referenceµµ")\it*. \v 5 \bd Gentiles\bd* \p The kingdom was promised to the Jews. Gentiles could be blessed only through Christ crucified and risen. Cf. @@reference osisRef="joh 12:20-24"µµJohn 12:20-24@@/referenceµµ. \v 6 \bd lost sheep\bd* \p (Greek - \w ἀπόλλυμι|strong="G622"\w*)." \it (See Scofield "@@reference osisRef="Scofield:Joh 3:16"µµJohn 3:16@@/referenceµµ")\it*. Also, @@reference osisRef="mt 15:24 mt 15:26"µµMatthew 15:24,26@@/referenceµµ; @@reference osisRef="ac 13:46"µµActs 13:46@@/referenceµµ. \v 8 \bd devils\bd* \p demons. \it (See Scofield "@@reference osisRef="Scofield:Mt 7:22"µµMatthew 7:22@@/referenceµµ")\it*. \v 9 \bd Provide neither gold\bd* \p (Cf) @@reference osisRef="mr 6:8 mr 6:9"µµMark 6:8,9@@/referenceµµ; @@reference osisRef="lu 9:3"µµLuke 9:3@@/referenceµµ. The central thought here, urgency, must be kept in mind. The emphasis is upon "provide." Time is not to be taken to search for additional staves or shoes. The disciples were to go in their ordinary sandals, with such staff as they might have, or with none. Cf. Paul, @@reference osisRef="ro 1:15"µµRomans 1:15@@/referenceµµ. \v 16 \bd send\bd* \p The scope of @@reference osisRef="mt 10:16-23"µµMatthew 10:16-23@@/referenceµµ reaches beyond the personal ministry of the twelve, covering in a general sense the sphere of service during the present age. @@reference osisRef="mt 10:23"µµMatthew 10:23@@/referenceµµ has in view the preaching of the remnant. @@reference osisRef="isa 1:9"µµIsaiah 1:9@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ro 11:5"µµRomans 11:5@@/referenceµµ")\it* in the tribulation @@reference osisRef="ps 2:5"µµPsalms 2:5@@/referenceµµ. See Scofield "@@reference osisRef="Scofield:re 7:14"µµRevelation 7:14@@/referenceµµ". and immediately preceding the return of Christ in glory ; @@reference osisRef="de 30:3"µµDeuteronomy 30:3@@/referenceµµ; @@reference osisRef="ac 1:9-11"µµActs 1:9-11@@/referenceµµ. See Scofield "@@reference osisRef="Scofield:ac 1:11"µµActs 1:11@@/referenceµµ". The remnant then will not have gone over the cities of Israel till the Lord comes. \v 19 \bd for it shall be given\bd* \p An instruction to martyrs, not to preachers. \v 23 \bd Son of man\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it*. \v 25 \bd Beelzebub\bd* \p Beelzebul, title of a heathen deity. \v 28 \bd hell\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 5:22"µµMatthew 5:22@@/referenceµµ")\it*. \v 34 \bd peace\bd* \p Cf. @@reference osisRef="joh 14:27"µµJohn 14:27@@/referenceµµ. Peace is spoken of in Scripture in three ways: \li (1) "Peace with God" @@reference osisRef="ro 5:1"µµRomans 5:1@@/referenceµµ this is the work of Christ into which the individual enters by faith ; @@reference osisRef="eph 2:14-17"µµEphesians 2:14-17@@/referenceµµ; @@reference osisRef="ro 5:1"µµRomans 5:1@@/referenceµµ. \li (2) "The peace of God" @@reference osisRef="php 4:7"µµPhilippians 4:7@@/referenceµµ inward peace, the state of soul of that believer who, having entered into peace with God through faith in Christ, has also committed to God through prayer and supplication with thanksgiving all his anxieties ; @@reference osisRef="lu 7:50"µµLuke 7:50@@/referenceµµ; @@reference osisRef="php 4:6"µµPhilippians 4:6@@/referenceµµ. \li (3) Peace "on earth" @@reference osisRef="lu 2:14"µµLuke 2:14@@/referenceµµ; @@reference osisRef="ps 72:7"µµPsalms 72:7@@/referenceµµ; @@reference osisRef="ps 85:10"µµ 85:10@@/referenceµµ; @@reference osisRef="isa 9:6 isa 9:7"µµIsaiah 9:6,7@@/referenceµµ; @@reference osisRef="isa 11:1-12"µµ 11:1-12@@/referenceµµ the universal prevalency of peace in the earth under the kingdom. @@reference osisRef="mt 10:34"µµMatthew 10:34@@/referenceµµ was Christ's warning that the truth which He was proclaiming would not bring in the kingdom age of peace, but conflict rather. @@reference osisRef="joh 14:27"µµJohn 14:27@@/referenceµµ. \p \v 41 \bd righteous\bd* \p Righteousness. \it (See Scofield "@@reference osisRef="Scofield:Ro 10:10"µµRomans 10:10@@/referenceµµ")\it*. \c 11 \p \v 1 \v 6 \bd blessed\bd* \p In prison, the King rejected, John's faith wavers; the Lord exhorts and encourages His servant. Cf. @@reference osisRef="joh 15:20"µµJohn 15:20@@/referenceµµ; @@reference osisRef="isa 42:3"µµIsaiah 42:3@@/referenceµµ. \v 11 \bd greater\bd* \p Positionally greater, not morally. John the Baptist was as great morally, as any man "born of woman," but as to the kingdom he but announced it at hand. The kingdom did not then come, but was rejected, and John was martyred, and the King presently crucified. The least in the kingdom when it is set up in glory (see "Kingdom (N.T.)") @@reference osisRef="lu 1:31-33"µµLuke 1:31-33@@/referenceµµ; @@reference osisRef="1co 15:24"µµ1 Corinthians 15:24@@/referenceµµ will be in the fullness of power and glory. It is not heaven which is in question, but Messiah's kingdom. \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:mt 6:33"µµMatthew 6:33@@/referenceµµ". \p \bd kingdom\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it* \v 12 \bd suffereth violence\bd* \p It has been much disputed whether the "violence" here is external, as against the kingdom in the persons of John the Baptist and Jesus; or that, considering the opposition of the scribes and Pharisees, only the violently resolute would press into it. Both things are true. The King and His herald suffered violence, and this is the primary and greater meaning, but also, some were resolutely becoming disciples. CF @@reference osisRef="lu 16:16"µµLuke 16:16@@/referenceµµ. \v 14 \bd this is Elias\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 17:10"µµMatthew 17:10@@/referenceµµ")\it*. Also, @@reference osisRef="mt 17:12"µµMatthew 17:12@@/referenceµµ; @@reference osisRef="mal 4:5"µµMalachi 4:5@@/referenceµµ \v 18 \bd devil\bd* demon. \p \it (See Scofield "@@reference osisRef="Scofield:Mt 7:22"µµMatthew 7:22@@/referenceµµ")\it*. \v 19 \bd Son of man\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it*. \p \bd sinners\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 20 \bd Then\bd* \p The kingdom of heaven announced as "at hand" by John the Baptist, by the King Himself, and by the twelve, and attested by mighty works, has been morally rejected. The places chosen for the testing of the nation, Chorazin, Bethsaida, etc. having rejected both John and Jesus, the rejected King now speaks of judgment. The final official rejection is later. @@reference osisRef="mt 27:31-37"µµMatthew 27:31-37@@/referenceµµ. \p For Another Point of View: See Topic 301190 \p For Additional Factors See Topic 301199 \p \v 23 \bd hell\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Lu 16:23"µµLuke 16:23@@/referenceµµ")\it*. \v 27 \bd All things\bd* \p Kingdom, \it (See Scofield "@@reference osisRef="Scofield:Mt 12:3"µµMatthew 12:3@@/referenceµµ")\it*. \v 28 \bd Come\bd* \p The new message of Jesus. The rejected King now turns from the rejecting nation and offers, not the kingdom, but rest and service to such in the nation as are conscious of the need. It is a pivotal point in the ministry of Jesus. \p \c 12 \p \v 1 \bd sabbath\bd* \li (1) The sabbath ("cessation") appears in Scripture as the day of God's rest in the finished work of creation. @@reference osisRef="ge 2:2 ge 2:3"µµGenesis 2:2,3@@/referenceµµ. For 2500 years of human life absolutely no mention is made of it. Then the sabbath was revealed ; @@reference osisRef="ex 16:23"µµExodus 16:23@@/referenceµµ; @@reference osisRef="ne 9:13 ne 9:14"µµNehemiah 9:13,14,@@/referenceµµ made a part of the law @@reference osisRef="ex 20:8-11"µµExodus 20:8-11@@/referenceµµ and invested with the character of a "sign" between Jehovah and Israel, and a perpetual reminder to Israel of their separation to God @@reference osisRef="ex 31:13-17"µµExodus 31:13-17@@/referenceµµ. It was observed by complete rest @@reference osisRef="ex 35:2 ex 35:3"µµExodus 35:2,3@@/referenceµµ and by Jehovah's express order a man was put to death for gathering sticks on the sabbath day. @@reference osisRef="nu 15:32-36"µµNumbers 15:32-36@@/referenceµµ. Apart from maintaining the continued burnt-offering @@reference osisRef="nu 28:9"µµNumbers 28:9,@@/referenceµµ and its connection with the annual feasts ; @@reference osisRef="ex 12:16"µµExodus 12:16@@/referenceµµ; @@reference osisRef="le 23:3 le 23:8"µµLeviticus 23:3,8@@/referenceµµ; @@reference osisRef="nu 28:25"µµNumbers 28:25@@/referenceµµ the seventh day sabbath was never made a day of sacrifice, worship, or any manner of religious service. It was simply and only a day of complete rest for man and beast, a humane provision for man's needs. In Christ's words, "The sabbath was made for man, and not man for the sabbath." @@reference osisRef="mr 2:27"µµMark 2:27@@/referenceµµ. \li (2) Our Lord found the observance of the day encrusted with rabbinical evasions @@reference osisRef="mt 12:2"µµMatthew 12:2@@/referenceµµ and restrictions, wholly unknown to the law, so that He was Himself held to be a sabbath breaker by the religious authorities of the time. The sabbath will be again observed during the kingdom age @@reference osisRef="isa 66:23"µµIsaiah 66:23@@/referenceµµ. \li (3) The Christian first day perpetuates in the dispensation of grace the principle that one-seventh of the time is especially sacred, but in all other respects is in contrast with the sabbath. One is the seventh day, the other the first. The sabbath commemorates God's creation rest, the first day Christ's resurrection. On the seventh day God rested, on the first day Christ was ceaselessly active. The sabbath commemorates a finished creation, the first day a finished redemption. The sabbath was a day of legal obligation, the first day one of voluntary worship and service. The sabbath is mentioned in the Acts only in connection with the Jews, and in the rest of the N.T. but twice. @@reference osisRef="col 2:16"µµColossians 2:16@@/referenceµµ; @@reference osisRef="heb 4:4"µµHebrews 4:4@@/referenceµµ. In these passages the seventh day sabbath is explained to be to the Christian not a day to be observed, but a type of the present rest into which he enters when "he also ceases from his own works" and trusts Christ. \p \v 3 \bd what David did\bd* \p Jesus' action @@reference osisRef="mt 12:1-7"µµMatthew 12:1-7@@/referenceµµ is highly significant. "What David did" refers to the time of his rejection and persecution by Saul. @@reference osisRef="1sa 21:6"µµ1 Samuel 21:6@@/referenceµµ. Jesus here is not so much the rejected Saviour as the rejected King; hence the reference to David. \v 4 \bd shewbread\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 25:30"µµExodus 25:30@@/referenceµµ")\it*. \v 18 \bd Gentiles\bd* \p This too is most significant. The rejected King of Israel will turn to the Gentiles (cf.) @@reference osisRef="mt 10:5 mt 10:6"µµMatthew 10:5,6@@/referenceµµ. In fulfilment this awaited the official rejection, crucifixion, and resurrection of Christ, and the final rejection of the risen Christ. ; @@reference osisRef="lu 24:46 lu 24:47"µµLuke 24:46,47@@/referenceµµ; @@reference osisRef="ac 9:15"µµActs 9:15@@/referenceµµ; @@reference osisRef="ac 13:46"µµ 13:46@@/referenceµµ; @@reference osisRef="ac 28:25-28"µµActs 28:25-28@@/referenceµµ; @@reference osisRef="ro 11:11"µµRomans 11:11@@/referenceµµ. \v 22 \bd possessed\bd* \p (Greek - \w δαιμονίζομαι|strong="G1139"\w*," demonized). \it (See Scofield "@@reference osisRef="Scofield:Mt 7:22"µµMatthew 7:22@@/referenceµµ")\it* \v 24 \bd devils\bd* \p demons. \it (See Scofield "@@reference osisRef="Scofield:Mt 7:22"µµMatthew 7:22@@/referenceµµ")\it*. \v 31 \bd sin\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \p \bd blasphemy\bd* Ascribing to Satan the work of the Holy Spirit. Cf. @@reference osisRef="mt 12:24 mt 12:32 mt 12:40"µµMatthew 12:24,32,40@@/referenceµµ. \v 34 \bd generation\bd* \p Progeny. @@reference osisRef="mt 3:7"µµMatthew 3:7@@/referenceµµ; @@reference osisRef="mt 23:33"µµ 23:33@@/referenceµµ. \v 41 \bd The men of Nineveh\bd* \p Again the rejected King announces judgment (cf) @@reference osisRef="mt 11:20-24"µµMatthew 11:20-24@@/referenceµµ Israel, in the midst of the Pharisaic revival of outward religious strictness, was like a man out of whom a demon had "gone," i.e, of his own volition. He would come back and find an empty house, etc. The personal application is to a mere self-cleansed moralist. \p \bd Nineveh\bd* vs. @@reference osisRef="jon 3:5-9"µµJonah 3:5-9@@/referenceµµ; @@reference osisRef="lu 11:32"µµLuke 11:32@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Na 1:1"µµNahum 1:1@@/referenceµµ")\it*. \v 45 \bd generation\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 24:34"µµMatthew 24:34@@/referenceµµ")\it*. \v 46 \bd While\bd* \p Rejected by Israel, His "kinsmen according to the flesh" (cf) @@reference osisRef="ro 9:3"µµRomans 9:3@@/referenceµµ our Lord intimates the formation of the new family of faith which, overstepping mere racial claims, receives "whosoever" will be His disciple. ; @@reference osisRef="mt 12:49 mt 12:50"µµMatthew 12:49,50@@/referenceµµ; @@reference osisRef="joh 6:28 joh 6:29"µµJohn 6:28,29@@/referenceµµ. \p For Another Point of View: See Topic 301191 \p Additional Factors to Consider: See Topic 301372 \c 13 \p \v 1 \v 3 The seven parables of Mat 13., called by our Lord, "mysteries of the kingdom of heaven" (@@reference osisRef="mt 13:11"µµMatthew 13:11@@/referenceµµ), taken together, describe the result of the presence of the Gospel in the world during the present age, that is, the time of seed sowing which began with our Lord's personal ministry, and ends with the "harvest" @@reference osisRef="mt 13:40-43"µµMatthew 13:40-43@@/referenceµµ. Briefly, the result is mingled tares and wheat, good fish and bad, in the sphere of Christian profession. It is Christendom. \p \bd sower\bd* \p The figure marks a new beginning. To labour in God's vineyard Israel, @@reference osisRef="isa 5:1-7"µµIsaiah 5:1-7@@/referenceµµ is one thing, to go forth sowing the seed of the word in a field which is the world, quite another (cf) @@reference osisRef="mt 10:5"µµMatthew 10:5@@/referenceµµ. One fourth of the seed takes permanent root, but the result is "wheat" ; @@reference osisRef="mt 13:25"µµMatthew 13:25@@/referenceµµ; @@reference osisRef="1pe 1:23"µµ1 Peter 1:23@@/referenceµµ or "children of the kingdom" @@reference osisRef="mt 13:38"µµMatthew 13:38@@/referenceµµ. This parable @@reference osisRef="mt 13:3-9 mt 13:18-23"µµMatthew 13:3-9,18-23@@/referenceµµ is treated throughout as foundational to the mysteries of the kingdom of heaven. It is interpreted by our Lord Himself. \v 11 \bd mysteries\bd* \p A "mystery" in Scripture is a previously hidden truth, now divinely revealed; but in which a supernatural element still remains despite the revelation. The greater mysteries are: \li (1) The mysteries of the kingdom of heaven @@reference osisRef="mt 13:3-50"µµMatthew 13:3-50@@/referenceµµ. \li (2) the mystery of Israel's blindness during this age @@reference osisRef="ro 11:25"µµRomans 11:25@@/referenceµµ (with context); \li (3) the mystery of the translation of living saints at the end of this age @@reference osisRef="1co 15:51 1co 15:52"µµ1 Corinthians 15:51,52@@/referenceµµ; @@reference osisRef="1th 4:14-17"µµ1 Thessalonians 4:14-17@@/referenceµµ. \li (4) the mystery of N.T. church as one body composed of Jew and Gentile @@reference osisRef="eph 3:1-11"µµEphesians 3:1-11@@/referenceµµ; @@reference osisRef="ro 16:25"µµRomans 16:25@@/referenceµµ; @@reference osisRef="eph 6:19"µµEphesians 6:19@@/referenceµµ; @@reference osisRef="col 4:3"µµColossians 4:3@@/referenceµµ. \li (5) the mystery of the church as the bride of Christ @@reference osisRef="eph 5:28-32"µµEphesians 5:28-32@@/referenceµµ. \li (6) the mystery of the inliving Christ @@reference osisRef="ga 2:20"µµGalatians 2:20@@/referenceµµ; @@reference osisRef="col 1:26 col 1:27"µµColossians 1:26,27@@/referenceµµ. \li (7) the "mystery of God even Christ," i.e. Christ as the incarnate fullness of the Godhead embodied, in whom all the divine wisdom for man subsists @@reference osisRef="col 2:2 col 2:9"µµColossians 2:2,9@@/referenceµµ; @@reference osisRef="1co 2:7"µµ1 Corinthians 2:7@@/referenceµµ. \li (8) the mystery of the processes by which godlikeness is restored to man @@reference osisRef="1ti 3:16"µµ1 Timothy 3:16@@/referenceµµ. \li (9) the mystery of iniquity @@reference osisRef="2th 2:7"µµ2 Thessalonians 2:7@@/referenceµµ; @@reference osisRef="mt 13:33"µµMatthew 13:33@@/referenceµµ. \li (10) the mystery of the seven stars @@reference osisRef="re 1:20"µµRevelation 1:20@@/referenceµµ. \li (11) the mystery of Babylon @@reference osisRef="re 17:5 re 17:7"µµRevelation 17:5,7@@/referenceµµ. \p \bd kingdom\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it*. \v 17 \bd prophets\bd* \p The O.T. prophets saw in blended vision the rejection and crucifixion of the King (see "Christ, sacrifice,) @@reference osisRef="ge 4:4"µµGenesis 4:4,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Heb 10:18"µµHebrews 10:18@@/referenceµµ")\it* and also His glory as David's Son. See Scofield "@@reference osisRef="Scofield:zec 12:8"µµZechariah 12:8@@/referenceµµ", but "what manner of time the Spirit of Christ which was in them did signify when it testified beforehand the sufferings of Christ and the glory that should follow," was not revealed to them--only that the vision was not for themselves. @@reference osisRef="1pe 1:10-12"µµ1 Peter 1:10-12@@/referenceµµ. That revelation Christ makes in these parables. A period of time is to intervene between His sufferings and His glory. That interval is occupied with the "mysteries of the kingdom of heaven" here described. \p \bd righteous\bd* Righteousness. \it (See Scofield "@@reference osisRef="Scofield:Ro 10:10"µµRomans 10:10@@/referenceµµ")\it*. \v 19 \bd kingdom\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it*. \v 24 \bd parable\bd* \p This parable @@reference osisRef="mt 13:24-30"µµMatthew 13:24-30@@/referenceµµ is also interpreted by our Lord @@reference osisRef="mt 13:36-43"µµMatthew 13:36-43@@/referenceµµ. Here the "good seed" is not the "word," as in the first parable @@reference osisRef="mt 13:19 mt 13:23"µµMatthew 13:19,23@@/referenceµµ but rather that which the word has produced. @@reference osisRef="1pe 1:23"µµ1 Peter 1:23,@@/referenceµµ viz.: the children of the kingdom. These are, providentially @@reference osisRef="mt 13:37"µµMatthew 13:37@@/referenceµµ "sown," i.e. scattered, here and there in the "field" of the "world" @@reference osisRef="mt 13:38"µµMatthew 13:38@@/referenceµµ. The "world" here is both geographical and ethnic--the earth-world, and also the world of men. The wheat of God at once becomes the scene of Satan's activity. Where children of the kingdom are gathered, there "among the wheat" @@reference osisRef="mt 13:25 mt 13:38 mt 13:39"µµMatthew 13:25,38,39@@/referenceµµ. Satan "sows" "children of the wicked one," who profess to be children of the kingdom, and in outward ways are so like the true children that only the angels may, in the end, be trusted to separate them @@reference osisRef="mt 13:28-30 mt 13:40-43"µµMatthew 13:28-30,40-43@@/referenceµµ. So great is Satan's power of deception that the tares often really suppose themselves to be children of the kingdom @@reference osisRef="mt 7:21-23"µµMatthew 7:21-23@@/referenceµµ. Many other parables and exhortations have this mingled condition in view (e.g.) \p @@reference osisRef="mt 22:11-14"µµMatthew 22:11-14@@/referenceµµ; @@reference osisRef="mt 25:1-30"µµ 25:1-13,14-30@@/referenceµµ; @@reference osisRef="lu 18:10-14"µµLuke 18:10-14@@/referenceµµ; @@reference osisRef="heb 6:4-9"µµHebrews 6:4-9@@/referenceµµ \p Indeed, it characterizes Matthew from Chapter 13 to the end. The parable of the wheat and tares is not a description of the world, but of that which professes to be the kingdom. Mere unbelievers are never the children of the devil, but only religious unbelievers are so called (cf) @@reference osisRef="mt 13:38"µµMatthew 13:38@@/referenceµµ; @@reference osisRef="joh 8:38-44"µµJohn 8:38-44@@/referenceµµ; @@reference osisRef="mt 23:15"µµMatthew 23:15@@/referenceµµ. \p \bd The kingdom\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it*. \v 30 \bd Gather\bd* \p The gathering of the tares into bundles for burning does not imply immediate judgment. At the end of this age (@@reference osisRef="mt 13:40"µµMatthew 13:40@@/referenceµµ) the tares are set apart for burning, but first the wheat is gathered into the barn. ; @@reference osisRef="joh 14:3"µµJohn 14:3@@/referenceµµ; @@reference osisRef="1th 4:14-17"µµ1 Thessalonians 4:14-17@@/referenceµµ. \v 31 \bd kingdom\bd* \p 2 Another parable \p The parable of the Mustard Seed prefigures the rapid but unsubstantial growth of the mystery form of the kingdom from an insignificant beginning @@reference osisRef="ac 1:15"µµActs 1:15@@/referenceµµ; @@reference osisRef="ac 2:41"µµ 2:41@@/referenceµµ; @@reference osisRef="1co 1:26"µµ1 Corinthians 1:26@@/referenceµµ to a great place in the earth. The figure of the fowls finding shelter in the branches is drawn from @@reference osisRef="da 4:20-22"µµDaniel 4:20-22@@/referenceµµ. How insecure was such a refuge the context in Daniel shows. \p \bd kingdom\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it*. \v 33 \bd Another parable\bd* \p That interpretation of the parable of the Leaven (@@reference osisRef="mt 13:33"µµMatthew 13:33@@/referenceµµ) which makes (with variation as to details) the leaven to be the Gospel, introduced into the world ("three measures of meal") by the church, and working subtly until the world is converted ("till the whole was leavened") is open to fatal objection: \li (1) it does violence to the unvarying symbolical meaning of leaven, and especially to the meaning fixed by our Lord Himself. @@reference osisRef="mt 16:6-12"µµMatthew 16:6-12@@/referenceµµ; @@reference osisRef="mr 8:15"µµMark 8:15@@/referenceµµ See "Leaven," @@reference osisRef="ge 19:3"µµGenesis 19:3@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Mt 13:33"µµMatthew 13:33@@/referenceµµ")\it*. \li (2) The implication of a converted world in this age ("till the whole was leavened"), is explicitly contradicted by our Lord's interpretation of the parables of the Wheat and Tares, and of the Net. Our Lord presents a picture of a partly converted kingdom in an unconverted world; of good fish and bad in the very kingdom-net itself. \li (3) The method of the extension of the kingdom is given in the first parable. It is by sowing seed, not by mingling leaven. The symbols have, in Scripture, a meaning fixed by inspired usage. Leaven is the principle of corruption working subtly; is invariably used in a bad sense (see "Leaven," \it (See Scofield "@@reference osisRef="Scofield:Ge 19:3"µµGenesis 19:3@@/referenceµµ")\it* ), and is defined by our Lord as evil doctrine. @@reference osisRef="mt 16:11 mt 16:12"µµMatthew 16:11,12@@/referenceµµ; @@reference osisRef="mr 8:15"µµMark 8:15@@/referenceµµ. Meal, on the contrary, was used in one of the sweet- savour offerings @@reference osisRef="le 2:1-3"µµLeviticus 2:1-3@@/referenceµµ. and was food for the priests @@reference osisRef="le 6:15-17"µµLeviticus 6:15-17@@/referenceµµ. A woman, in the bad ethical sense, always symbolizes something out of place, religiously, See Scofield "@@reference osisRef="Scofield:zec 5:6"µµZechariah 5:6@@/referenceµµ". In Thyatira it was a woman teaching (cf). ; @@reference osisRef="re 2:20"µµRevelation 2:20@@/referenceµµ; @@reference osisRef="re 17:1-6"µµ 17:1-6@@/referenceµµ. Interpreting the parable by these familiar symbols, it constitutes a warning that the true doctrine, given for nourishment of the children of the kingdom ; @@reference osisRef="mt 4:4"µµMatthew 4:4@@/referenceµµ; @@reference osisRef="1ti 4:6"µµ1 Timothy 4:6@@/referenceµµ; @@reference osisRef="1pe 2:2"µµ1 Peter 2:2@@/referenceµµ would be mingled with corrupt and corrupting false doctrine, and that officially, by the apostate church itself ; @@reference osisRef="1ti 4:1-3"µµ1 Timothy 4:1-3@@/referenceµµ; @@reference osisRef="2ti 2:17 2ti 2:18"µµ2 Timothy 2:17,18@@/referenceµµ; @@reference osisRef="2ti 4:3 2ti 4:4"µµ 4:3,4@@/referenceµµ; @@reference osisRef="2pe 2:1-3"µµ2 Peter 2:1-3@@/referenceµµ. \p 4 Leaven \p Summary: \li (1) Leaven, as a symbolic or typical substance, is always mentioned in the O.T. in an evil sense @@reference osisRef="ge 19:3"µµGenesis 19:3,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ge 19:3"µµGenesis 19:3@@/referenceµµ")\it*. \li (2) The use of the word in the N.T. explains its symbolic meaning. It is "malice and wickedness," as contrasted with "sincerity and truth" @@reference osisRef="1co 5:6-8"µµ1 Corinthians 5:6-8,@@/referenceµµ it is evil doctrine @@reference osisRef="mt 16:12"µµMatthew 16:12@@/referenceµµ in its three-fold form of Pharisasism, Sadduceeism, Herodianism ; @@reference osisRef="mt 16:6"µµMatthew 16:6@@/referenceµµ; @@reference osisRef="mr 8:15"µµMark 8:15@@/referenceµµ. The leaven of the Pharisees was externalism in religion. @@reference osisRef="mt 23:14 mt 23:16 mt 23:23-28"µµMatthew 23:14,16,23-28,@@/referenceµµ of the Sadducees, scepticism as to the supernatural and as to the Scriptures @@reference osisRef="mt 22:23 mt 22:29"µµMatthew 22:23,29,@@/referenceµµ of the Herodians, worldliness--a Herod party amongst the Jews ; @@reference osisRef="mt 22:16-21"µµMatthew 22:16-21@@/referenceµµ; @@reference osisRef="mr 3:6"µµMark 3:6@@/referenceµµ. \li (3) The use of the word in @@reference osisRef="mt 13:33"µµMatthew 13:33@@/referenceµµ is congruous with its universal meaning. \p \v 38 \bd world\bd* kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \p \bd kingdom\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it*. \v 39 \bd devil\bd* \p Satan. Br. diabolos, accuser. See note, @@reference osisRef="mt 16:23"µµMatthew 16:23@@/referenceµµ; @@reference osisRef="ge 3:1"µµGenesis 3:1@@/referenceµµ; @@reference osisRef="re 20:10"µµRevelation 20:10@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 20:10"µµRevelation 20:10@@/referenceµµ")\it*. \p \bd angels\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 41 \bd Son of man\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it*. \p \bd angels\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \p \bd kingdom\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it*. \p \bd them which do\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 43 \bd Then\bd* \p The kingdom does not become the kingdom of the "Father" until Christ, having "put all enemies under his feet," including the last enemy, death, has "delivered up the kingdom to God, even the Father" @@reference osisRef="1co 15:24-28"µµ1 Corinthians 15:24-28@@/referenceµµ; @@reference osisRef="re 20:2"µµRevelation 20:2@@/referenceµµ. There is triumph over death at the first resurrection @@reference osisRef="1co 15:54 1co 15:55"µµ1 Corinthians 15:54,55@@/referenceµµ but death, "the last enemy," is not destroyed till the end of the millennium. @@reference osisRef="re 20:14"µµRevelation 20:14@@/referenceµµ. \p \bd righteous\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 10:10"µµRomans 10:10@@/referenceµµ")\it* , Also, @@reference osisRef="col 3:4"µµColossians 3:4@@/referenceµµ; @@reference osisRef="2th 1:5-10"µµ2 Thessalonians 1:5-10@@/referenceµµ \v 44 \bd kingdom\bd* \p 2 hid \p The interpretation of the parable of the treasure, which makes the buyer of the field to be a sinner who is seeking Christ, has no warrant in the parable itself. The field is defined (v. 38) to be the world. The seeking sinner does not buy, but forsakes, the world to win Christ. Furthermore, the sinner has nothing to sell, nor is Christ for sale, nor is He hidden in a field, nor, having found Christ, does the sinner hide Him again (cf) @@reference osisRef="mr 7:24"µµMark 7:24@@/referenceµµ; @@reference osisRef="ac 4:20"µµActs 4:20@@/referenceµµ. At every point the interpretation breaks down. \p Our Lord is the buyer at the awful cost of His blood @@reference osisRef="1pe 1:18"µµ1 Peter 1:18,@@/referenceµµ and Israel, especially Ephraim @@reference osisRef="jer 31:5-12 jer 31:18-20"µµJeremiah 31:5-12,18-20,@@/referenceµµ the lost tribes hidden in "the field," the world (v. 38), is the treasure ; @@reference osisRef="ex 19:5"µµExodus 19:5@@/referenceµµ; @@reference osisRef="ps 135:4"µµPsalms 135:4@@/referenceµµ. Again, as in the separation of tares and wheat, the angels are used ; @@reference osisRef="mt 24:31"µµMatthew 24:31@@/referenceµµ; @@reference osisRef="jer 16:16"µµJeremiah 16:16@@/referenceµµ. The divine Merchantman buys the field (world) for the sake of the treasure (v. 44) @@reference osisRef="ro 11:28"µµRomans 11:28,@@/referenceµµ beloved for the fathers' sakes, and yet to be restored and saved. The note of joy (v. 44) is also that of the prophets in view of Israel's restoration. ; @@reference osisRef="de 30:9"µµDeuteronomy 30:9@@/referenceµµ; @@reference osisRef="isa 49:13"µµIsaiah 49:13@@/referenceµµ; @@reference osisRef="isa 52:1-3"µµ 52:1-3@@/referenceµµ; @@reference osisRef="isa 62:4-7"µµ 62:4-7@@/referenceµµ @@reference osisRef="isa 65:18 isa 65:19"µµ 65:18,19@@/referenceµµ. \p (See "Israel,") @@reference osisRef="ge 11:10"µµGenesis 11:10@@/referenceµµ; @@reference osisRef="ro 11:26"µµRomans 11:26@@/referenceµµ. \p \bd kingdom\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it* \v 45 \bd pearls\bd* \p The true Church, "one body" formed by the Holy Spirit @@reference osisRef="1co 12:12 1co 12:13"µµ1 Corinthians 12:12,13@@/referenceµµ. As Israel is the hid treasure, so the Church is the pearl of great cost. Covering the same period of time as the mysteries of the kingdom, is the mystery of the Church ; @@reference osisRef="ro 16:25 ro 16:26"µµRomans 16:25,26@@/referenceµµ; @@reference osisRef="eph 3:3-10"µµEphesians 3:3-10@@/referenceµµ; @@reference osisRef="eph 5:32"µµEphesians 5:32@@/referenceµµ. Of the true Church a pearl is a perfect symbol: \li (1) A pearl is one, a perfect symbol of unity @@reference osisRef="1co 10:17"µµ1 Corinthians 10:17@@/referenceµµ; @@reference osisRef="1co 12:12 1co 12:13"µµ 12:12,13@@/referenceµµ; @@reference osisRef="eph 4:4-6"µµEphesians 4:4-6@@/referenceµµ. \li (2) a pearl is formed by the accretion, and that not mechanically, but vitally, through a living one, as Christ adds to the Church @@reference osisRef="ac 2:41 ac 2:47"µµActs 2:41,47@@/referenceµµ; @@reference osisRef="ac 5:14"µµ 5:14@@/referenceµµ; @@reference osisRef="ac 11:24"µµ 11:24@@/referenceµµ; @@reference osisRef="eph 2:21"µµEphesians 2:21@@/referenceµµ; @@reference osisRef="col 2:19"µµColossians 2:19@@/referenceµµ. \li (3) Christ, having given Himself for the pearl, is now preparing it for presentation to Himself @@reference osisRef="eph 5:25-27"µµEphesians 5:25-27@@/referenceµµ. The kingdom is not the Church, but the true children of the kingdom during the fulfilment of these mysteries, baptized by one Spirit into one body @@reference osisRef="1co 12:12 1co 12:13"µµ1 Corinthians 12:12,13@@/referenceµµ compose the true Church, the pearl. \p \bd kingdom\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it*. \v 47 \bd the kingdom of heaven\bd* \p The parable of the Net ( (Greek - \w δαιμονίζομαι|strong="G1139"\w* -net) presents another view from that of the wheat and tares of the mysteries of the kingdom as the sphere of profession, but with this difference: there Satan was the active agent; here the admixture is more the result of the tendency of a movement to gather to itself that which is not really of it). The kingdom of heaven is like a net which, cast into the sea of humanity, gathers of every kind, good and bad, and these remain together in the net (v. 49) and not merely in the sea, until the end of the age. It is not even a converted net, much less a converted sea. Infinite violence has been done to sound exegesis by the notion that the world is to be converted in this age. Against that notion stands our Lord's own interpretation of the parables of the Sower, the Wheat and Tares, and the Net. \p Such, then, is the mystery form of the kingdom. \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:mt 6:33"µµMatthew 6:33@@/referenceµµ". It is the sphere of Christian profession during this age. It is a mingled body of true and false, wheat and tares, good and bad. It is defiled by formalism, doubt, and worldliness. But within it Christ sees the true children of the true kingdom who, at the end, are to "shine forth as the sun." In the great field, the world, He sees the redeemed of all ages, but especially His hidden Israel, yet to be restored and blessed, Also, in this form of the kingdom, so unlike that which is to be, He sees the Church, His body and bride, and for joy He sells all that He has @@reference osisRef="2co 8:9"µµ2 Corinthians 8:9@@/referenceµµ and buys the field, the treasure, and the pearl. \p \bd heaven\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it* \v 49 \bd end of the\bd* consummation of the age. @@reference osisRef="mt 24:3"µµMatthew 24:3@@/referenceµµ. \v 55 \bd James\bd* \p Son of Alphaeus. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:21"µµMatthew 4:21@@/referenceµµ")\it* \p \c 14 \p \v 1 \bd Herod\bd* \p Called Antipas; son of Herod the Great, \it (See Scofield "@@reference osisRef="Scofield:Mt 2:1"µµMatthew 2:1@@/referenceµµ")\it* and Malthace, a Samaritan woman; brother of Archelaus, see margin, See Scofield "@@reference osisRef="Scofield:mt 2:22"µµMatthew 2:22@@/referenceµµ" a daughter of King Aretas; Herodias, wife of his half-brother, Philip. \c 15 \p \v 1 \v 5 \bd gift\bd* i.e. dedicated to God. \p @@reference osisRef="mt 5:23 mt 5:24"µµMatthew 5:23,24@@/referenceµµ; @@reference osisRef="mr 7:11"µµMark 7:11@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Mr 7:11"µµMark 7:11@@/referenceµµ")\it* \v 21 \bd departed\bd* \p the Syrophenician woman \p For the first time the rejected Son of David ministers to a Gentile. It is a precursive fulfilment of @@reference osisRef="mt 12:18"µµMatthew 12:18@@/referenceµµ Addressed by a Gentile as Son of David, He makes no reply, for a Gentile has no claim upon Him in that character. \it (See Scofield "@@reference osisRef="Scofield:Mt 2:2"µµMatthew 2:2@@/referenceµµ")\it* @@reference osisRef="eph 2:12"µµEphesians 2:12@@/referenceµµ. Addressing him as "Lord," she obtained an immediate answer. @@reference osisRef="ro 10:12 ro 10:13"µµRomans 10:12,13@@/referenceµµ \v 24 \bd lost sheep\bd* For Another Point of View: See Topic 301191 (Greek - \w ἀπόλλυμι|strong="G622"\w*). \it (See Scofield "@@reference osisRef="Scofield:Joh 3:16"µµJohn 3:16@@/referenceµµ")\it* \v 28 \bd great is thy faith\bd* \p See, @@reference osisRef="lu 7:7-9"µµLuke 7:7-9@@/referenceµµ; @@reference osisRef="mr 6:6"µµMark 6:6@@/referenceµµ Faith honours God, knowing that he is faithful. cf. @@reference osisRef="1jo 5:10"µµ1 John 5:10@@/referenceµµ. \c 16 \p \v 1 \v 9 \bd baskets\bd* \p A different Greek word from that translated "baskets" in @@reference osisRef="mt 16:10"µµMatthew 16:10@@/referenceµµ. \v 10 \bd baskets\bd* \p A different Greek word from that translated "baskets" in @@reference osisRef="mt 16:9"µµMatthew 16:9@@/referenceµµ. \v 13 \bd Son of man\bd* \p Also, @@reference osisRef="mt 16:27 mt 16:28"µµMatthew 16:27,28,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it* \v 17 \bd Barjona\bd* \p Son of Jonas. \v 18 \bd Peter\bd* \p There is the Greek a play upon the words, "thou art Peter petros-- literally 'a little rock', and upon this rock Petra I will build my church." He does not promise to build His church upon Peter, but upon Himself, as Peter is careful to tell us (@@reference osisRef="1pe 2:4-9"µµ1 Peter 2:4-9@@/referenceµµ) \p \bd church\bd* \p 2 (Greek - \w ἀπόλλυμι|strong="G622"\w* (ek=="out of," kaleo =="to call"), an assembly of called out ones). The word is used of any assembly; the word itself implies no more, as, e.g., the town-meeting at Ephesus @@reference osisRef="ac 19:39"µµActs 19:39@@/referenceµµ and Israel, called out of Egypt and assembled in the wilderness @@reference osisRef="ac 7:38"µµActs 7:38@@/referenceµµ. Israel was a true "church," but not in any sense the N.T. church--the only point of similarity being that both were "called out" and by the same God. All else is contrast. \p \it (See Scofield "@@reference osisRef="Scofield:Ac 7:38"µµActs 7:38@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:heb 12:23"µµHebrews 12:23@@/referenceµµ" \p \bd hell\bd* See note, \it (See Scofield "@@reference osisRef="Scofield:Lu 16:23"µµLuke 16:23@@/referenceµµ")\it* \v 19 \bd keys of the kingdom\bd* \p Not the keys of the church, but of the kingdom of heaven in the sense of Mat 13., i.e. the sphere of Christian profession. A key is a badge of power or authority (cf) @@reference osisRef="isa 22:22"µµIsaiah 22:22@@/referenceµµ; @@reference osisRef="re 3:7"µµRevelation 3:7@@/referenceµµ. The apostolic history explains and limits this trust, for it was Peter who opened the door of Christian opportunity to Israel on the day of Pentecost @@reference osisRef="ac 2:38-42"µµActs 2:38-42@@/referenceµµ and to Gentiles in the house of Cornelius. @@reference osisRef="ac 10:34-46"µµActs 10:34-46@@/referenceµµ. There was no assumption by Peter of any other authority @@reference osisRef="ac 15:7-11"µµActs 15:7-11@@/referenceµµ. In the council James, not Peter, seems to have presided ; @@reference osisRef="ac 15:19"µµActs 15:19@@/referenceµµ; @@reference osisRef="ga 2:11-15"µµGalatians 2:11-15@@/referenceµµ. Peter claimed no more for himself than to be an apostle by gift @@reference osisRef="1pe 1:1"µµ1 Peter 1:1@@/referenceµµ and an elder by office @@reference osisRef="1pe 5:1"µµ1 Peter 5:1@@/referenceµµ. \p The power of binding and loosing was shared @@reference osisRef="mt 18:18"µµMatthew 18:18@@/referenceµµ; @@reference osisRef="joh 20:23"µµJohn 20:23@@/referenceµµ by the other disciples. That it did not involve the determination of the eternal destiny of souls is clear from @@reference osisRef="re 1:18"µµRevelation 1:18@@/referenceµµ. The keys of death and the place of departed spirits are held by Christ alone. \p \bd kingdom\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it* \v 20 \bd charged\bd* \p The disciples had been proclaiming Jesus as the Christ, i.e. the covenanted King of a kingdom promised to the Jews, and "at hand." The church, on the contrary, must be built upon testimony to Him as crucified, risen from the dead, ascended, and made "Head over all things to the church." @@reference osisRef="eph 1:20-23"µµEphesians 1:20-23@@/referenceµµ. The former testimony was ended, the new testimony was not yet ready, because the blood of the new covenant had not yet been shed, but our Lord begins to speak of His death and resurrection @@reference osisRef="mt 16:21"µµMatthew 16:21@@/referenceµµ. It is a turning- point of immense significance: \p \bd Jesus\bd* Omit "Jesus." \p For Another Point of View: See Topic 301192 \p Additional Factors to Consider See Topic 301207 \p \v 26 \bd world\bd* \p kosmos = world-system. @@reference osisRef="joh 7:7"µµJohn 7:7@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \v 28 \bd his kingdom\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it*. \p \c 17 \p \v 1 \bd James\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 4:21"µµMatthew 4:21@@/referenceµµ")\it* \v 2 3 \p was transfigured \p The transfiguration scene contains, in miniature, all the elements of the future kingdom in manifestation: \li (1) the Lord, not in humiliation, but in glory (v. 2). \li (2) Moses, glorified, representative of the redeemed who have passed through death into the kingdom. @@reference osisRef="mt 13:43"µµMatthew 13:43@@/referenceµµ; @@reference osisRef="lu 9:30 lu 9:31"µµLuke 9:30,31@@/referenceµµ. \li (3) Elijah, glorified, representative of the redeemed who have entered the kingdom by translation. @@reference osisRef="1co 15:50-53"µµ1 Corinthians 15:50-53@@/referenceµµ; @@reference osisRef="1th 4:14-17"µµ1 Thessalonians 4:14-17@@/referenceµµ. \li (4) Peter, James, and John, not glorified, representatives (for the moment) of Israel in the flesh in the future kingdom @@reference osisRef="eze 37:21-27"µµEzekiel 37:21-27@@/referenceµµ. \li (5) The multitude at the foot of the mountain @@reference osisRef="mt 17:2"µµMatthew 17:2,@@/referenceµµ representative of the nations who are to be brought into the kingdom after it is established over Israel @@reference osisRef="isa 11:10-12"µµIsaiah 11:10-12,@@/referenceµµ etc. \p \v 9 \bd Son of man\bd* Also @@reference osisRef="mt 17:12 mt 17:22"µµMatthew 17:12,22,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it*. \v 10 \bd Why then say the scribes that Elias must first come\bd* \p Cf @@reference osisRef="mt 11:14"µµMatthew 11:14@@/referenceµµ; @@reference osisRef="mr 9:11 mr 9:12 mr 9:13"µµMark 9:11,12,13@@/referenceµµ; @@reference osisRef="lu 1:17"µµLuke 1:17@@/referenceµµ; @@reference osisRef="mal 3:1"µµMalachi 3:1@@/referenceµµ; @@reference osisRef="mal 4:5 mal 4:6"µµ 4:5,6@@/referenceµµ All the passages must be construed together. \li (1) Christ confirms the specific and still unfulfilled prophecy of @@reference osisRef="mal 4:5 mal 4:6"µµMalachi 4:5,6@@/referenceµµ: "Elias shall truly first come and restore all things." Here, as in Malachi, the prediction fulfilled in John the Baptist, and that yet to be fulfilled in Elijah, are kept distinct. \li (2) But John the Baptist had come already, and with a ministry so completely in the spirit and power of Elijah's future ministry @@reference osisRef="lu 1:17"µµLuke 1:17@@/referenceµµ that in an adumbrative and typical sense it could be said: "Elias is come already." Cf ; @@reference osisRef="mt 10:40"µµMatthew 10:40@@/referenceµµ; @@reference osisRef="phm 1:12 phm 1:17"µµPhilemon 1:12,17@@/referenceµµ where the same thought of identification, while yet preserving personal distinction, occurs. @@reference osisRef="joh 1:27"µµJohn 1:27@@/referenceµµ. \p \v 18 \bd devil\bd* \p demon. \it (See Scofield "@@reference osisRef="Scofield:Mt 7:22"µµMatthew 7:22@@/referenceµµ")\it* \v 21 \bd Howbeit\bd* The two best MSS. omit verse 21. \p \c 18 \p \v 1 \bd kingdom\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it* \v 6 \bd world\bd* \p kosmos = world-system. @@reference osisRef="joh 7:7"µµJohn 7:7@@/referenceµµ; @@reference osisRef="re 13:3-8"µµRevelation 13:3-8@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \v 8 \bd everlasting\bd* \p The Greek has "the" before "everlasting." \v 9 \bd hell\bd* \p gehenna. \it (See Scofield "@@reference osisRef="Scofield:Mt 5:22"µµMatthew 5:22@@/referenceµµ")\it*. \v 10 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 11 \bd lost\bd* \p \bd Son of man\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it* \p \bd save\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it* \p \bd lost\bd* (Greek - \w ἀπόλλυμι|strong="G622"\w*). \it (See Scofield "@@reference osisRef="Scofield:Joh 3:16"µµJohn 3:16@@/referenceµµ")\it* \v 15 \bd trespass\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it* \v 21 \bd sin\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it* \v 23 \bd kingdom\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it* \v 34 \bd tormentors\bd* \p The ground of law, of exact justice. Cf. grace, @@reference osisRef="ro 3:23 ro 3:24"µµRomans 3:23,24@@/referenceµµ; @@reference osisRef="eph 4:30"µµEphesians 4:30@@/referenceµµ; @@reference osisRef="joh 1:17"µµJohn 1:17@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Joh 1:17"µµJohn 1:17@@/referenceµµ")\it* \c 19 \p \v 1 \v 4 \bd Have ye not read\bd* \p See, @@reference osisRef="ge 1:27"µµGenesis 1:27@@/referenceµµ; @@reference osisRef="ge 2:23 ge 2:24"µµ 2:23,24@@/referenceµµ. The passage is significant as Jesus' confirmation of the Genesis narrative of creation. \v 8 \bd Moses\bd* \p Thus confirming the Mosaic authorship of Deut. \v 12 \bd kingdom\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it* \v 14 \bd kingdom\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it* \v 20 \bd kept from my youth\bd* \p See, @@reference osisRef="php 3:6 php 3:7"µµPhilippians 3:6,7@@/referenceµµ contra vs. @@reference osisRef="php 3:7-9"µµPhilippians 3:7-9@@/referenceµµ \v 21 \bd perfect\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it* \v 23 \bd kingdom\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it* \v 25 \bd saved\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it* Cf. @@reference osisRef="mt 13:3-9"µµMatthew 13:3-9@@/referenceµµ \v 28 \bd regeneration\bd* \p (Greek - \w ἀπόλλυμι|strong="G622"\w* = "re-creation," "making new)." The word occurs once again in @@reference osisRef="tit 3:5"µµTitus 3:5@@/referenceµµ. There it refers to the new birth or a believing person; here to the re-creation of the social order, and renewal of the earth ; @@reference osisRef="isa 11:6-9"µµIsaiah 11:6-9@@/referenceµµ; @@reference osisRef="ro 8:19-23"µµRomans 8:19-23@@/referenceµµ when the kingdom shall come. (See "Kingdom (O.T.)," \p \it (See Scofield "@@reference osisRef="Scofield:Zec 12:8"µµZechariah 12:8@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:1co 15:24"µµ1 Corinthians 15:24@@/referenceµµ" \p \bd judging\bd* \p Disclosing how the promise @@reference osisRef="isa 1:26"µµIsaiah 1:26@@/referenceµµ will be fulfilled when the kingdom is set up. The kingdom will be administered over Israel through the apostles, according to the ancient theocratic judgeship. @@reference osisRef="jud 2:18"µµJudges 2:18@@/referenceµµ. \p \c 20 \p \v 1 \bd vineyard\bd* \p See, @@reference osisRef="isa 5:7"µµIsaiah 5:7@@/referenceµµ; @@reference osisRef="mt 21:28-33"µµMatthew 21:28-33@@/referenceµµ; @@reference osisRef="joh 15:1-5"µµJohn 15:1-5@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Mt 28:19"µµMatthew 28:19@@/referenceµµ")\it*. \v 9 \bd received\bd* \p \it (See Scofield "@@reference osisRef="Scofield:1Co 3:14"µµ1 Corinthians 3:14@@/referenceµµ")\it*. Also, @@reference osisRef="1co 9:24"µµ1 Corinthians 9:24@@/referenceµµ; @@reference osisRef="2ti 4:7 2ti 4:8"µµ2 Timothy 4:7,8@@/referenceµµ. \v 21 \bd kingdom\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it*. \v 22 \bd cup\bd* \p See, @@reference osisRef="mt 26:39"µµMatthew 26:39@@/referenceµµ; @@reference osisRef="mt 27:46"µµ 27:46@@/referenceµµ; @@reference osisRef="lu 22:41 lu 22:42"µµLuke 22:41,42@@/referenceµµ; @@reference osisRef="joh 18:11"µµJohn 18:11@@/referenceµµ; @@reference osisRef="isa 53:4-6"µµIsaiah 53:4-6@@/referenceµµ; @@reference osisRef="2co 5:21"µµ2 Corinthians 5:21@@/referenceµµ; @@reference osisRef="ga 3:13"µµGalatians 3:13@@/referenceµµ; @@reference osisRef="1pe 2:24"µµ1 Peter 2:24@@/referenceµµ; @@reference osisRef="1pe 3:18"µµ 3:18@@/referenceµµ \v 28 \bd Son of man\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it* Also, @@reference osisRef="php 2:7"µµPhilippians 2:7@@/referenceµµ \p \bd ransom\bd* See, @@reference osisRef="isa 53:10 isa 53:11"µµIsaiah 53:10,11@@/referenceµµ. \p @@reference osisRef="mt 20:22"µµMatthew 20:22@@/referenceµµ "cup," margin ref: \it (See Scofield "@@reference osisRef="Scofield:Mt 20:22"µµMatthew 20:22@@/referenceµµ")\it* ; @@reference osisRef="ex 14:30"µµExodus 14:30@@/referenceµµ; @@reference osisRef="isa 59:20"µµIsaiah 59:20@@/referenceµµ; @@reference osisRef="ro 3:24"µµRomans 3:24@@/referenceµµ \p \it (See Scofield "@@reference osisRef="Scofield:Ex 14:30"µµExodus 14:30@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:isa 59:20"µµIsaiah 59:20@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:ro 3:24"µµRomans 3:24@@/referenceµµ" \v 30 \bd two blind men\bd* \p A discrepancy has been imagined between this account and those in @@reference osisRef="mr 10:46"µµMark 10:46@@/referenceµµ; @@reference osisRef="lu 18:35"µµLuke 18:35@@/referenceµµ. Matthew and Mark obviously refer to a work of healing as Jesus departed from Jericho. Bartimaeus, the active one of the two, the one who cried, "Jesus, thou Son of David," is specifically mentioned by Mark. Of the other one of the "two," we know nothing. The healing described by @@reference osisRef="lu 18:35"µµLuke 18:35@@/referenceµµ occurred before Jesus entered Jericho. As to the form of appeal, "Son of David" (cf) ; @@reference osisRef="mt 9:27"µµMatthew 9:27@@/referenceµµ; @@reference osisRef="mt 15:22"µµ 15:22@@/referenceµµ; @@reference osisRef="mt 21:9"µµ 21:9@@/referenceµµ. Jesus must have been so addressed constantly. The narratives therefore supplement, but in no way contradict each other. \p \c 21 \p \v 1 \bd nigh unto Jerusalem\bd* \p @@reference osisRef="mt 21:1-9"µµMatthew 21:1-9@@/referenceµµ; @@reference osisRef="zec 9:9"µµZechariah 9:9@@/referenceµµ; @@reference osisRef="zec 14:4-9"µµ 14:4-9@@/referenceµµ. The two advents are in striking contrast. \v 4 \bd fulfilled\bd* \p The king's final and official offer of Himself according to @@reference osisRef="zec 9:9"µµZechariah 9:9@@/referenceµµ. Acclaimed by an unthinking multitude whose real belief is expressed in @@reference osisRef="mt 21:11"µµMatthew 21:11,@@/referenceµµ but with no welcome from the official representatives of the nation, He was soon to hear the multitude shout: "Crucify him." \v 12 \bd cast\bd* \p See, @@reference osisRef="lu 19:45"µµLuke 19:45@@/referenceµµ; @@reference osisRef="mr 11:15-18"µµMark 11:15-18@@/referenceµµ. Cf. @@reference osisRef="joh 2:13-25"µµJohn 2:13-25@@/referenceµµ which introduced, as this cleansing closed, the offer of Christ to Israel as King. \v 17 \bd Bethany\bd* \p See, @@reference osisRef="joh 11:1 joh 11:2"µµJohn 11:1,2@@/referenceµµ; @@reference osisRef="lu 10:39-42"µµLuke 10:39-42@@/referenceµµ. Cf. ; @@reference osisRef="mr 11:1-11"µµMark 11:1-11@@/referenceµµ; @@reference osisRef="lu 19:29-35"µµLuke 19:29-35@@/referenceµµ; @@reference osisRef="joh 12:1-8"µµJohn 12:1-8@@/referenceµµ. With no other place is the human Christ so tenderly associated, while it also was the place of manifestation of His divine power. @@reference osisRef="joh 11:43 joh 11:44"µµJohn 11:43,44@@/referenceµµ. \v 19 \bd fig tree\bd* \p Lit. a solitary fig tree. @@reference osisRef="lu 13:6-9"µµLuke 13:6-9@@/referenceµµ. The withered fig tree is a parabolic miracle concerning Israel. @@reference osisRef="lu 13:6-9"µµLuke 13:6-9@@/referenceµµ. Cf., @@reference osisRef="mt 24:32 mt 24:33"µµMatthew 24:32,33,@@/referenceµµ a prophecy that Israel shall again bud. \v 28 \bd vineyard\bd* \p See "vineyard," margin ref., @@reference osisRef="mt 20:1"µµMatthew 20:1@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Mt 20:1"µµMatthew 20:1@@/referenceµµ")\it* \v 29 \bd repented\bd* \p Cf., @@reference osisRef="lu 15:20"µµLuke 15:20,@@/referenceµµ the other perfect illustration of repentance. \it (See Scofield "@@reference osisRef="Scofield:Ac 17:30"µµActs 17:30@@/referenceµµ")\it*. \v 32 \bd righteousness\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 10:10"µµRomans 10:10@@/referenceµµ")\it*. \v 42 \bd Lord's\bd* \p Jehovah. @@reference osisRef="ps 118:23"µµPsalms 118:23@@/referenceµµ. \v 43 \bd kingdom of God\bd* \p Note that Matthew here as in @@reference osisRef="mt 21:31"µµMatthew 21:31@@/referenceµµ uses the larger word, kingdom of God: (Cf) \it (See Scofield "@@reference osisRef="Scofield:Mt 6:33"µµMatthew 6:33@@/referenceµµ")\it*. \p The kingdom of heaven; \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:1co 15:24"µµ1 Corinthians 15:24@@/referenceµµ" will yet be set up. Meantime the kingdom of God and his righteousness is taken from Israel nationally and given to the Gentiles. @@reference osisRef="ro 9:30-33"µµRomans 9:30-33@@/referenceµµ. \p \bd you\bd* \p i.e. national Israel, the barren vine. Mt 21: 33-41 @@reference osisRef="isa 5:1-7"µµIsaiah 5:1-7@@/referenceµµ. \v 44 \bd stone shall be broken\bd* \p Christ as the "Stone" is revealed in a threefold way: \li (1) To Israel Christ, coming not as a splendid monarch but in the form of a servant, is a stumbling stone and rock of offence. @@reference osisRef="isa 8:14 isa 8:15"µµIsaiah 8:14,15@@/referenceµµ; @@reference osisRef="ro 9:32 ro 9:33"µµRomans 9:32,33@@/referenceµµ; @@reference osisRef="1co 1:23"µµ1 Corinthians 1:23@@/referenceµµ; @@reference osisRef="1pe 2:8"µµ1 Peter 2:8@@/referenceµµ \li (2) to the church, Christ is the foundation stone and the head of the corner @@reference osisRef="1co 3:11"µµ1 Corinthians 3:11@@/referenceµµ; @@reference osisRef="eph 2:20-22"µµEphesians 2:20-22@@/referenceµµ; @@reference osisRef="1pe 2:4 1pe 2:5"µµ1 Peter 2:4,5@@/referenceµµ \li (3) to the Gentile world-powers (see "Gentiles," @@reference osisRef="lu 21:24"µµLuke 21:24@@/referenceµµ; @@reference osisRef="re 16:19"µµRevelation 16:19@@/referenceµµ He is to be the smiting-stone of destruction @@reference osisRef="da 2:34"µµDaniel 2:34@@/referenceµµ. Israel stumbled over Christ; the church is built upon Christ; Gentile world- dominion will be broken by Christ. \p See "Armageddon" @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ; @@reference osisRef="re 19:19"µµ 19:19@@/referenceµµ. \p \bd And whosoever\bd* \p Or, Whosoever falls on this stone shall be crushed together i.e. the Jews @@reference osisRef="isa 8:14"µµIsaiah 8:14@@/referenceµµ; @@reference osisRef="ro 9:32 ro 9:33"µµRomans 9:32,33@@/referenceµµ; @@reference osisRef="1co 1:23"µµ1 Corinthians 1:23@@/referenceµµ] but on whomsoever it may fall, he will be scattered as dust ( (Greek - \w ἀπόλλυμι|strong="G622"\w*," i).e. the Gentile nations, @@reference osisRef="da 2:34 da 2:35 da 2:45"µµDaniel 2:34,35,45@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Da 2:35"µµDaniel 2:35@@/referenceµµ")\it*. \c 22 \p \v 1 \v 2 \bd kingdom\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it* \v 7 \bd burned\bd* \p Fulfilled as to Jerusalem A.D. 70. @@reference osisRef="lu 21:20-24"µµLuke 21:20-24@@/referenceµµ. \v 9 \bd go ye\bd* \p The world-wide call. @@reference osisRef="mt 28:16-20"µµMatthew 28:16-20@@/referenceµµ; @@reference osisRef="re 22:17"µµRevelation 22:17@@/referenceµµ \v 15 \bd Then went\bd* \p In the different classes, vs. @@reference osisRef="mt 23:15-40"µµMatthew 23:15-40@@/referenceµµ. Jesus meets representatives of all Israel, Pharisees, Sadducees. \p Herodians. \it (See Scofield "@@reference osisRef="Scofield:Mt 3:7"µµMatthew 3:7@@/referenceµµ")\it*. \p For them, silenced but unrepentant, no message is left but "woe." @@reference osisRef="mt 23:1-39"µµMatthew 23:1-39@@/referenceµµ. \v 29 \bd ye do err\bd* \p Or, ye deceive yourselves, etc. Jesus' answer gives the three incapacities of the rationalist: self-deception, @@reference osisRef="ro 1:21 ro 1:22"µµRomans 1:21,22,@@/referenceµµ ignorance of the spiritual content of Scripture, @@reference osisRef="ac 13:27"µµActs 13:27,@@/referenceµµ disbelief in the intervention of divine power, @@reference osisRef="2pe 3:5-9"µµ2 Peter 3:5-9@@/referenceµµ. \v 30 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 35 \bd lawyer\bd* \p (Greek - \w νομικός|strong="G3544"\w*," "of the law"; occurs also @@reference osisRef="lu 7:30"µµLuke 7:30@@/referenceµµ; @@reference osisRef="lu 10:25"µµ 10:25@@/referenceµµ; @@reference osisRef="lu 11:45 lu 11:46 lu 11:52"µµ 11:45,46,52@@/referenceµµ; @@reference osisRef="lu 14:3"µµLuke 14:3@@/referenceµµ; @@reference osisRef="tit 3:13"µµTitus 3:13@@/referenceµµ. Except in the last instance, "lawyer" is another name for "scribe." \p \it (See Scofield "@@reference osisRef="Scofield:Mt 2:4"µµMatthew 2:4@@/referenceµµ")\it*. In @@reference osisRef="tit 3:13"µµTitus 3:13@@/referenceµµ the term has the modern meaning. \v 41 \bd asked them\bd* \p Cf. @@reference osisRef="mt 21:24"µµMatthew 21:24@@/referenceµµ; @@reference osisRef="joh 19:7"µµJohn 19:7@@/referenceµµ Jesus' question is not personal but doctrinal: "Whose son is the Messiah?" Cf. ; @@reference osisRef="ac 2:25-36"µµActs 2:25-36@@/referenceµµ; @@reference osisRef="ro 1:3 ro 1:4"µµRomans 1:3,4@@/referenceµµ. \c 23 \p \v 1 \v 2 \bd sit in\bd* \p Cf. @@reference osisRef="ezr 7:6 ezr 7:25 ezr 7:26"µµEzra 7:6,25,26@@/referenceµµ. Jesus' disciples were to honour the law, but not the hypocritical teachers of it. \v 5 \bd phylacteries\bd* \p Passages of Scripture enclosed in a small case, bound upon arm or forehead, @@reference osisRef="de 6:8"µµDeuteronomy 6:8@@/referenceµµ. \v 14 \bd Woe\bd* \p The best MSS. omit verse 14. \v 15 \bd hell\bd* \p Gehenna. \it (See Scofield "@@reference osisRef="Scofield:Mt 5:22"µµMatthew 5:22@@/referenceµµ")\it* \v 16 \bd debtor\bd* \p Or, bound; also @@reference osisRef="mt 23:18"µµMatthew 23:18@@/referenceµµ. "guilty:" \v 28 \bd iniquity\bd* \p Lit. Lawlessness. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 34 \bd send unto you\bd* \p The Jews' treatment of the apostles is proved, @@reference osisRef="mt 23:31-33"µµMatthew 23:31-33@@/referenceµµ. \v 35 \bd Abel\bd* \p Jesus' confirmation of @@reference osisRef="ge 4:8-10"µµGenesis 4:8-10@@/referenceµµ. Cf. @@reference osisRef="heb 12:24"µµHebrews 12:24@@/referenceµµ. \v 36 \bd come upon\bd* \p See, @@reference osisRef="re 18:21-24"µµRevelation 18:21-24@@/referenceµµ. It is the way also of history; judgment falls upon one generation for the sins of centuries. The pediction was fulfilled in the destruction of Jerusalem, A.D. 70. \v 39 \bd till\bd* \p The three "untils" of Israel's blessing: \li (1) Israel must say, "blessed is He" @@reference osisRef="mt 23:39"µµMatthew 23:39@@/referenceµµ; @@reference osisRef="ro 10:3 ro 10:4"µµRomans 10:3,4@@/referenceµµ \li (2) Gentile world-power must run its course. @@reference osisRef="lu 21:24"µµLuke 21:24@@/referenceµµ; @@reference osisRef="da 2:34 da 2:35"µµDaniel 2:34,35@@/referenceµµ. \li (3) The elect number of Gentiles must be brought in. Then "the Deliverer shall come out of Zion." etc. @@reference osisRef="ro 11:25-27"µµRomans 11:25-27@@/referenceµµ. \p \c 24 \p \v 1 \bd departed\bd* \p Jesus leaves that which He abandons to judgment. \it (See Scofield "@@reference osisRef="Scofield:Mr 8:23"µµMark 8:23@@/referenceµµ")\it* in light of @@reference osisRef="mt 11:21 mt 11:22"µµMatthew 11:21,22@@/referenceµµ Cf., @@reference osisRef="re 18:4"µµRevelation 18:4@@/referenceµµ. \v 3 \bd Tell us\bd* \p The beginning of the Olivet Discourse \p Mat 24 with @@reference osisRef="lu 21:20-24"µµLuke 21:20-24@@/referenceµµ answers the threefold question. The order is as follows: "when shall these things be?"--i.e. destruction of the temple and city. Answer: @@reference osisRef="lu 21:20-24"µµLuke 21:20-24@@/referenceµµ. \p Second and third questions: "And what shall be the sign of thy coming, and of the end of the age?" Answer: @@reference osisRef="mt 24:4-33"µµMatthew 24:4-33@@/referenceµµ. \p Verses 4 to 14 have a double interpretation: They give \li (1) the character of the age--wars, international conflicts, famines, pestilences, persecutions, and false Christs (cf) @@reference osisRef="da 9:26"µµDaniel 9:26@@/referenceµµ. \p This is not the description of a converted world. \li (2) But the same answer (@@reference osisRef="mt 24:4-14"µµMatthew 24:4-14@@/referenceµµ) applies in a specific way to the end of the age, viz. Daniel's seventieth week. @@reference osisRef="da 9:24-27"µµDaniel 9:24-27@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Da 9:24"µµDaniel 9:24@@/referenceµµ")\it*. \p All that has characterized the age gathers into awful intensity at the end. Verse 14 has specific reference to the proclamation of the good news that the kingdom is again "at hand" by the Jewish remnant @@reference osisRef="isa 1:9"µµIsaiah 1:9@@/referenceµµ; @@reference osisRef="re 14:6 re 14:7"µµRevelation 14:6,7@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ro 11:5"µµRomans 11:5@@/referenceµµ")\it*. \p Verse 15 gives the sign of the abomination, \it (See Scofield "@@reference osisRef="Scofield:Da 9:27"µµDaniel 9:27@@/referenceµµ")\it* , the "man of sin," or "Beast" @@reference osisRef="2th 2:3-8"µµ2 Thessalonians 2:3-8@@/referenceµµ; @@reference osisRef="da 9:27"µµDaniel 9:27@@/referenceµµ; @@reference osisRef="da 12:11"µµ 12:11@@/referenceµµ; @@reference osisRef="re 13:4-7"µµRevelation 13:4-7@@/referenceµµ. \p This introduces the great tribulation @@reference osisRef="ps 2:5"µµPsalms 2:5@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 7:14"µµRevelation 7:14@@/referenceµµ")\it* , which runs its awful course of three and a half years, culminating in the battle of See Scofield "@@reference osisRef="Scofield:re 19:19"µµRevelation 19:19@@/referenceµµ" at which time Christ becomes the smiting Stone of @@reference osisRef="da 2:34"µµDaniel 2:34@@/referenceµµ. \p The detail of this period (@@reference osisRef="mt 24:15-28"µµMatthew 24:15-28@@/referenceµµ) is: \li (1) The abomination in the holy place (@@reference osisRef="mt 24:15"µµMatthew 24:15@@/referenceµµ); \li (2) the warning (@@reference osisRef="mt 24:16-20"µµMatthew 24:16-20@@/referenceµµ) to believing Jews who will then be in Jerusalem; \li (3) the great tribulation, with renewed warning as to false Christs (@@reference osisRef="mt 24:21-26"µµMatthew 24:21-26@@/referenceµµ); \li (4) the sudden smiting of the Gentile world-power (@@reference osisRef="mt 24:27 mt 24:28"µµMatthew 24:27,28@@/referenceµµ); \li (5) the glorious appearing of the Lord, visible to all nations, and the regathering of Israel (@@reference osisRef="mt 24:29-31"µµMatthew 24:29-31@@/referenceµµ); \li (6) the sign of the fig-tree (@@reference osisRef="mt 24:32 mt 24:33"µµMatthew 24:32,33@@/referenceµµ); \li (7) warnings, applicable to this present age over which these events are ever impending (@@reference osisRef="mt 24:34-51"µµMatthew 24:34-51@@/referenceµµ). @@reference osisRef="phm 4:5"µµPhilemon 4:5@@/referenceµµ. \p Careful study of Da 2,7, 9, and Re 13 will make the interpretation clear. See, also, "Remnant" (@@reference osisRef="Isa 1:19"µµIsa 1:9@@/referenceµµ; @@reference osisRef="ro 11:5"µµRomans 11:5@@/referenceµµ). \p \v 12 \bd iniquity\bd* \p i.e. lawlessness, sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 14 \bd kingdom\bd* \p \bd world\bd* \p \bd kingdom\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it*. \p \bd world\bd* oikoumene = inhabited earth. \p \it (See Scofield "@@reference osisRef="Scofield:Lu 2:1"µµLuke 2:1@@/referenceµµ")\it* \v 16 \bd Then let them which\bd* \p Cf. @@reference osisRef="lu 21:20-24"µµLuke 21:20-24@@/referenceµµ. The passage in Luke refers in express terms to a destruction of Jerusalem which was fulfilled by Titus, A.D. 70; the passage in Matthew to a future crisis in Jerusalem after the manifestation of the abomination. See "Beast" ; @@reference osisRef="da 7:8"µµDaniel 7:8@@/referenceµµ; @@reference osisRef="re 19:20"µµRevelation 19:20@@/referenceµµ and "Armageddon" ; @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ; @@reference osisRef="re 19:17"µµ 19:17@@/referenceµµ. \p As the circumstances in both cases will be similar, so are the warnings. In the former case Jerusalem was destroyed; in the latter it will be delivered by divine interposition. \v 27 \bd Son of man\bd* \p Also @@reference osisRef="mt 24:37 mt 24:39 mt 24:44"µµMatthew 24:37,39,44@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it*. \v 31 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 34 \bd This generation\bd* \p (Greek - \w ἀγενεαλόγητος|strong="G35"\w*," the primary definition of which is, "race, kind, family, stock, breed)." (So all lexicons.) That the word is used in this sense because none of "these things," i.e. the world-wide preaching of the kingdom, the great tribulation, the return of the Lord in visible glory, and the regathering of the elect, occurred at the destruction of Jerusalem by Titus, A.D. 70. The promise is, therefore, that the generation--nation, or family of Israel-- will be preserved unto "these things"; a promise wonderfully fulfilled to this day. \v 36 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 37 Marg \p \bd Son of man\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it* \v 39 \bd Son of man\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it* \v 44 \bd Son of man\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it* \v 45 \bd faithful\bd* \p See, @@reference osisRef="lu 12:42-46"µµLuke 12:42-46@@/referenceµµ; @@reference osisRef="1co 4:2"µµ1 Corinthians 4:2@@/referenceµµ. It is faithfulness, not ability, in the Lord's service that is first approved by Him. \p \c 25 \p \v 1 \bd shall\bd* \p This part of the Olivet discourse goes beyond the "sign" questions of the disciples @@reference osisRef="mt 24:3"µµMatthew 24:3@@/referenceµµ and presents our Lord's return in three aspects: \li (1) As testing profession, @@reference osisRef="mt 25:1-13"µµMatthew 25:1-13@@/referenceµµ \li (2) as testing service, @@reference osisRef="mt 25:14-30"µµMatthew 25:14-30@@/referenceµµ; \li (3) as testing the Gentile nations, @@reference osisRef="mt 25:31-46"µµMatthew 25:31-46@@/referenceµµ. \p \bd virgins\bd* \p The kingdom of heaven here is the sphere of profession, as in Mat 13. All alike have lamps, but two facts fix the real status of the foolish virgins: They "took no oil," and the Lord said, "I know you not." Oil is the symbol of the Holy Spirit, and "If any man have not the spirit of Christ, he is none of his" @@reference osisRef="ro 8:9"µµRomans 8:9@@/referenceµµ \p Nor could the Lord say to any believer, however unspiritual, "I know you not." \p \bd heaven\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it* \v 13 \bd Son of man\bd* \p Also @@reference osisRef="mt 24:31"µµMatthew 24:31@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it*. \v 14 \bd the kingdom of heaven is\bd* \p Omit the italicised words, "the kingdom of heaven is". \v 21 \bd Well done\bd* \p The Lord's commendation may be earned by the weakest of His servants; it is given for faithful service. \v 23 \bd Well done\bd* \p The same commendation is gained by the servant with two talents as by him with five; he was equally faithful though his gift was less. \v 31 \bd Son of man\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it*. \p \bd angels\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 32 \bd And before him\bd* \p This judgment is to be distinguished from the judgment of the great white throne. Here there is no resurrection; the persons judged are living nations; no books are opened; three classes are present, sheep, goats, and brethren; the time is at the return of Christ (@@reference osisRef="mt 25:31"µµMatthew 25:31@@/referenceµµ); and the scene is on the earth. All these particulars are in contrast with @@reference osisRef="re 20:11-15"µµRevelation 20:11-15@@/referenceµµ. \p The test in this judgment is the treatment accorded by the nations to those whom Christ here call "my brethren." These "brethren" are the Jewish Remnant who will have preached the Gospel of the kingdom to all nations during the tribulation. See "Remnant" @@reference osisRef="isa 1:9"µµIsaiah 1:9@@/referenceµµ; @@reference osisRef="ro 11:5"µµRomans 11:5@@/referenceµµ. \p The test in @@reference osisRef="re 20:11-15"µµRevelation 20:11-15@@/referenceµµ is the possession of eternal life. See, for the other six judgments: \it (See Scofield "@@reference osisRef="Scofield:Joh 12:31"µµJohn 12:31@@/referenceµµ")\it* @@reference osisRef="1co 11:31"µµ1 Corinthians 11:31@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:2co 5:10"µµ2 Corinthians 5:10@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:eze 20:37"µµEzekiel 20:37@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:jude 1:6"µµJude 1:6@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:re 20:12"µµRevelation 20:12@@/referenceµµ" \v 34 \bd kingdom\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it*. \v 37 \bd righteous\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 10:10"µµRomans 10:10@@/referenceµµ")\it* \v 41 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 46 \bd into everlasting\bd* \p Judgments (the seven). @@reference osisRef="lu 14:14"µµLuke 14:14@@/referenceµµ; @@reference osisRef="2sa 7:14"µµ2 Samuel 7:14@@/referenceµµ; @@reference osisRef="re 20:12"µµRevelation 20:12@@/referenceµµ. "Eternal" and "everlasting" are the same word. \p \c 26 \p \v 7 \bd head\bd* \p No contradiction of @@reference osisRef="joh 12:3"µµJohn 12:3@@/referenceµµ is implied. The ordinary anointing of hospitality and honour was of the feet @@reference osisRef="lu 7:38"µµLuke 7:38@@/referenceµµ and head @@reference osisRef="lu 7:46"µµLuke 7:46@@/referenceµµ But Mary of Bethany, who alone of our Lord's disciples had comprehended His thrice repeated announcement of His coming death and resurrection, invested the anointing with the deeper meaning of the preparation of His body for burying. Mary of Bethany was not among the women who went to the sepulchre with intent to embalm the body of Jesus. \p \bd woman\bd* i.e. Mary of Bethany. \v 12 \bd for my\bd* \p Supply to prepare me. \v 20 \bd sat down with the twelve\bd* \p The order of events on the night of the Passover supper appears to have been: \li (1) The taking by our Lord and the disciples of their places at the table; \li (2) the contention who should be greatest; \li (3) the feet washing; \li (4) the identification Judas as the traitor; \li (5) the withdrawal of Judas; \li (6) the institution of the supper; \li (7) the words of Jesus while still in the room @@reference osisRef="mt 26:26-29"µµMatthew 26:26-29@@/referenceµµ; @@reference osisRef="lu 22:35-38"µµLuke 22:35-38@@/referenceµµ; @@reference osisRef="joh 13:3-35"µµJohn 13:3-35@@/referenceµµ; @@reference osisRef="mt 14:1-31"µµMatthew 14:1-31@@/referenceµµ \li (8) the words of Jesus between the room and the garden @@reference osisRef="mt 26:31-35"µµMatthew 26:31-35@@/referenceµµ; @@reference osisRef="mr 14:26-31"µµMark 14:26-31@@/referenceµµ; @@reference osisRef="joh 15:16 joh 15:17"µµJohn 15:16,17@@/referenceµµ it seems probable that the high-priestly prayer @@reference osisRef="joh 17:1-26"µµJohn 17:1-26@@/referenceµµ was uttered after they reached the garden; \li (9) the agony in the garden; \li (10) the betrayal and arrest; \li (11) Jesus before Caiaphas; Peter's denial. \p \v 28 \bd remission\bd* \p Forgiveness. Summary: The Greek word translated "remission" in @@reference osisRef="mt 26:28"µµMatthew 26:28@@/referenceµµ; @@reference osisRef="ac 10:43"µµActs 10:43@@/referenceµµ; @@reference osisRef="heb 9:22"µµHebrews 9:22@@/referenceµµ is elsewhere rendered "forgiveness." It means, to send off, or away. And this, throughout Scripture, is the one fundamental meaning of forgiveness--to separate the sin from the sinner. Distinction must be made between divine and human forgiveness: \li (1) Human forgiveness means the remission of penalty. In the Old Testament and the New, in type and fulfilment, the divine forgiveness follows the execution of the penalty. "The priest shall make an atonement for his sin that he had committed, and it shall be forgiven him" @@reference osisRef="le 4:35"µµLeviticus 4:35@@/referenceµµ. \p "This is my blood of the new covenant, which is shed for many for the remission sending away, forgiveness of sins" (@@reference osisRef="mt 25:28"µµMatthew 25:28@@/referenceµµ). "Without shedding of blood there is no remission" @@reference osisRef="heb 9:22"µµHebrews 9:22@@/referenceµµ. \p See "Sacrifice" \it (See Scofield "@@reference osisRef="Scofield:Ge 4:4"µµGenesis 4:4@@/referenceµµ")\it* ; @@reference osisRef="ge 4:4"µµGenesis 4:4@@/referenceµµ See Scofield "@@reference osisRef="Scofield:heb 10:18"µµHebrews 10:18@@/referenceµµ". The sin of the justified believer interrupts his fellowship, and is forgiven upon confession, but always on the ground of Christ's propitiating sacrifice ; @@reference osisRef="1jo 1:6-9"µµ1 John 1:6-9@@/referenceµµ; @@reference osisRef="1jo 2:2"µµ 2:2@@/referenceµµ. \li (2) Human forgiveness rests upon and results from the divine forgiveness. In many passages this is assumed rather than stated, but the principle is declared in @@reference osisRef="eph 4:32"µµEphesians 4:32@@/referenceµµ; @@reference osisRef="mt 18:32 mt 18:33"µµMatthew 18:32,33@@/referenceµµ. \p \bd sins\bd* Sin. \p \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 29 \bd kingdom\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it*. \v 39 \bd cup\bd* \p The "cup" must be interpreted by our Lord's own use of that symbol in speaking of His approaching sacrificial death @@reference osisRef="mt 20:22"µµMatthew 20:22@@/referenceµµ; @@reference osisRef="joh 18:11"µµJohn 18:11@@/referenceµµ. In view of @@reference osisRef="joh 10:17 joh 10:18"µµJohn 10:17,18,@@/referenceµµ He could have been in no fear of an unwilling death. The value of the account of the agony in the Garden is in the evidence it affords that He knew fully what the agony of the cross would mean when His soul was made an offering for sin, @@reference osisRef="isa 53:10"µµIsaiah 53:10,@@/referenceµµ in the hiding of the Father's face. Knowing the cost to the utmost, he voluntarily paid it. \v 45 \bd sinners\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 50 \bd Friend\bd* \p Gr. "Hetaire," "comrade." Perhaps the most touching thing in the Bible. The Lord does not disown Judas. \v 53 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 57 \bd led\bd* \p A comparison of the narratives gives the following order of events in the crucifixion day: \li (1) Early in the morning Jesus is brought before Caiaphas and the Sanhedrin. He is condemned and mocked @@reference osisRef="mt 26:57-68"µµMatthew 26:57-68@@/referenceµµ; @@reference osisRef="mr 14:55-65"µµMark 14:55-65@@/referenceµµ; @@reference osisRef="lu 22:63-71"µµLuke 22:63-71@@/referenceµµ; @@reference osisRef="joh 18:19-24"µµJohn 18:19-24@@/referenceµµ. \li (2) The Sanhedrin lead Jesus to Pilate, @@reference osisRef="mt 27:1-2 mt 27:11-14"µµMatthew 27:1,2,11-14@@/referenceµµ; @@reference osisRef="mr 15:1-5"µµMark 15:1-5@@/referenceµµ; @@reference osisRef="lu 23:1-5"µµLuke 23:1-5@@/referenceµµ; @@reference osisRef="joh 18:28-38"µµJohn 18:28-38@@/referenceµµ. \li (3) Pilate sends Jesus to Herod @@reference osisRef="lu 23:6-12"µµLuke 23:6-12@@/referenceµµ; @@reference osisRef="joh 19:4"µµJohn 19:4@@/referenceµµ. \li (4) Jesus is again brought before Pilate, who releases Barabbas and delivers Jesus to be crucified @@reference osisRef="mt 27:15-26"µµMatthew 27:15-26@@/referenceµµ; @@reference osisRef="mr 15:6-15"µµMark 15:6-15@@/referenceµµ; @@reference osisRef="lu 23:13-25"µµLuke 23:13-25@@/referenceµµ; @@reference osisRef="joh 18:39 joh 18:40"µµJohn 18:39,40@@/referenceµµ; @@reference osisRef="joh 19:4-16"µµ 19:4-16@@/referenceµµ. \li (5) Jesus is crowned with thorns and mocked @@reference osisRef="mt 27:26-30"µµMatthew 27:26-30@@/referenceµµ; @@reference osisRef="mr 15:15-20"µµMark 15:15-20@@/referenceµµ; @@reference osisRef="joh 19:1-3"µµJohn 19:1-3@@/referenceµµ. \li (6) Suicide of Judas @@reference osisRef="mt 27:3-10"µµMatthew 27:3-10@@/referenceµµ. \li (7) Led forth to be crucified, the cross is laid upon Simon: Jesus discourses to the women @@reference osisRef="mt 27:31 mt 27:32"µµMatthew 27:31,32@@/referenceµµ; @@reference osisRef="mr 15:20-23"µµMark 15:20-23@@/referenceµµ; @@reference osisRef="lu 23:26-33"µµLuke 23:26-33@@/referenceµµ; @@reference osisRef="joh 19:16 joh 19:17"µµJohn 19:16,17@@/referenceµµ. \p For the order of events at the crucifixion \it (See Scofield "@@reference osisRef="Scofield:Mt 27:33"µµMatthew 27:33@@/referenceµµ")\it* \p \v 71 \bd maid\bd* Peter's denial \p Cf @@reference osisRef="mt 26:69"µµMatthew 26:69@@/referenceµµ; @@reference osisRef="mr 14:69"µµMark 14:69@@/referenceµµ; @@reference osisRef="lu 22:58"µµLuke 22:58@@/referenceµµ; @@reference osisRef="joh 18:25"µµJohn 18:25@@/referenceµµ A discrepancy has been imagined in these accounts. Let it be remembered that an excited crowd had gathered, and that Peter was interrogated in two places: "With the servants" @@reference osisRef="mt 26:58"µµMatthew 26:58@@/referenceµµ where the first charge was made @@reference osisRef="mt 26:69"µµMatthew 26:69,@@/referenceµµ "the porch" where a great number of people would be gathered, and where the second and third interrogations were made by "another maid" and by the crowd, i.e. "they" ; @@reference osisRef="mt 26:71 mt 26:73"µµMatthew 26:71,73@@/referenceµµ; @@reference osisRef="joh 18:25"µµJohn 18:25@@/referenceµµ \c 27 \p \v 1 \v 4 \bd sinned\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 9 \bd Jeremy\bd* \p The allusion is to @@reference osisRef="jer 18:1-4"µµJeremiah 18:1-4@@/referenceµµ; @@reference osisRef="jer 19:1-3"µµ 19:1-3@@/referenceµµ but more distinctly to @@reference osisRef="zec 11:12 zec 11:13"µµZechariah 11:12,13@@/referenceµµ. \v 33 \bd And when\bd* \p The Order of Events at the Crucifixion \p The order of events at the crucifixion: \li (1) the arrival at Golgotha @@reference osisRef="mt 27:33"µµMatthew 27:33@@/referenceµµ; @@reference osisRef="mr 15:22"µµMark 15:22@@/referenceµµ; @@reference osisRef="lu 23:33"µµLuke 23:33@@/referenceµµ; @@reference osisRef="joh 19:17"µµJohn 19:17@@/referenceµµ \li (2) the offer of the stupefying drink refused @@reference osisRef="mt 27:34"µµMatthew 27:34@@/referenceµµ; @@reference osisRef="mr 15:23"µµMark 15:23@@/referenceµµ \li (3) Jesus is crucified between two thieves @@reference osisRef="mt 27:35-38"µµMatthew 27:35-38@@/referenceµµ; @@reference osisRef="mr 15:24-28"µµMark 15:24-28@@/referenceµµ; @@reference osisRef="lu 23:33-38"µµLuke 23:33-38@@/referenceµµ; @@reference osisRef="joh 19:18-24"µµJohn 19:18-24@@/referenceµµ \li (4) He utters the first cry from the cross, "Father, forgive," etc. @@reference osisRef="lu 23:34"µµLuke 23:34@@/referenceµµ. \li (5) The soldiers part His garments @@reference osisRef="mt 27:35"µµMatthew 27:35@@/referenceµµ; @@reference osisRef="mr 15:24"µµMark 15:24@@/referenceµµ; @@reference osisRef="lu 23:34"µµLuke 23:34@@/referenceµµ; @@reference osisRef="joh 19:23"µµJohn 19:23@@/referenceµµ \li (6) The Jews mock Jesus @@reference osisRef="mt 27:39-44"µµMatthew 27:39-44@@/referenceµµ; @@reference osisRef="mr 15:29-32"µµMark 15:29-32@@/referenceµµ; @@reference osisRef="lu 23:35-38"µµLuke 23:35-38@@/referenceµµ \li (7) The thieves rail on Him, but one repents and believes @@reference osisRef="mt 27:44"µµMatthew 27:44@@/referenceµµ; @@reference osisRef="mr 15:32"µµMark 15:32@@/referenceµµ; @@reference osisRef="lu 23:39-43"µµLuke 23:39-43@@/referenceµµ. \li (8) The second cry from the cross, "To-day shalt thou be with me," etc. @@reference osisRef="lu 23:43"µµLuke 23:43@@/referenceµµ. \li (9) The third cry, "Woman, behold thy son" @@reference osisRef="joh 19:26 joh 19:27"µµJohn 19:26,27@@/referenceµµ. \li (10) The darkness @@reference osisRef="mt 27:45"µµMatthew 27:45@@/referenceµµ; @@reference osisRef="mr 15:33"µµMark 15:33@@/referenceµµ; @@reference osisRef="lu 23:44"µµLuke 23:44@@/referenceµµ. \li (11) The fourth cry, "My God," etc. @@reference osisRef="mt 27:46 mt 27:47"µµMatthew 27:46,47@@/referenceµµ; @@reference osisRef="mr 15:34-36"µµMark 15:34-36@@/referenceµµ \li (12) The fifth cry, "I thirst" @@reference osisRef="joh 19:28"µµJohn 19:28@@/referenceµµ. \li (13) The sixth cry, "It is finished" @@reference osisRef="joh 19:30"µµJohn 19:30@@/referenceµµ. \li (14) The seventh cry, "Father, into thy hands," etc. @@reference osisRef="lu 23:46"µµLuke 23:46@@/referenceµµ. \li (15) Our Lord dismisses his spirit @@reference osisRef="mt 27:50"µµMatthew 27:50@@/referenceµµ; @@reference osisRef="mr 15:37"µµMark 15:37@@/referenceµµ; @@reference osisRef="lu 23:46"µµLuke 23:46@@/referenceµµ; @@reference osisRef="joh 19:30"µµJohn 19:30@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Mt 26:57"µµMatthew 26:57@@/referenceµµ")\it* \p \v 37 \bd This is\bd* \p Cf @@reference osisRef="mr 15:26"µµMark 15:26@@/referenceµµ; @@reference osisRef="lu 23:38"µµLuke 23:38@@/referenceµµ; @@reference osisRef="joh 19:19"µµJohn 19:19@@/referenceµµ These accounts supplement, but do not contradict one another. No one of the Evangelists quotes the entire inscription. All have "The King of the Jews." Luke adds to this the further words, "This is"; Matthew quotes the name, "Jesus"; whilst John gives the additional words "of Nazareth." The narratives combined give the entire inscription: "This is Matthew, Luke Jesus Matthew,John of Nazareth John the King of the Jews" all. \v 46 \bd why\bd* \p @@reference osisRef="ps 22:3"µµPsalms 22:3@@/referenceµµ gives the answer to this significant and terrible cry: \v 50 \bd yielded up\bd* \p Literally, "dismissed his spirit." The (Greek - \w ἀθέμιτος|strong="G111"\w*). This expression, taken with @@reference osisRef="mr 15:37"µµMark 15:37@@/referenceµµ; @@reference osisRef="lu 23:46"µµLuke 23:46@@/referenceµµ; @@reference osisRef="joh 19:30"µµJohn 19:30@@/referenceµµ. differentiates the death of Christ from all other physical death. He died by his own volition when He could say of His redemptive work, "It is finished." "No man taketh it from me, but I lay it down of myself" @@reference osisRef="joh 10:18"µµJohn 10:18@@/referenceµµ. \v 51 \bd veil\bd* \p The veil which was rent was the veil which divided the holy place into which the priests entered from the holy of holies into which only the high priest might enter on the day of atonement, \it (See Scofield "@@reference osisRef="Scofield:Ex 26:31"µµExodus 26:31@@/referenceµµ")\it* @@reference osisRef="le 16:1-30"µµLeviticus 16:1-30@@/referenceµµ The rending of that veil, which was a type of the human body of Christ @@reference osisRef="heb 10:20"µµHebrews 10:20@@/referenceµµ signified that a "new and living way" was opened for all believers into the very presence of God with no other sacrifice or priesthood save Christ's. (cf) ; @@reference osisRef="heb 9:1-8"µµHebrews 9:1-8@@/referenceµµ; @@reference osisRef="heb 10:19-22"µµ 10:19-22@@/referenceµµ. \v 52 \bd graves\bd* \p That these bodies returned to their graves is not said and may not be inferred. The wave-sheaf @@reference osisRef="le 23:10-12"µµLeviticus 23:10-12@@/referenceµµ typifies the resurrection of Christ, but a sheaf implies plurality. It was a single "corn of wheat" that fell into the ground in the crucifixion and entombment of Christ @@reference osisRef="joh 12:24"µµJohn 12:24,@@/referenceµµ it was a sheaf which came forth in resurrection. The inference is that these saints, with the spirits of "just men made perfect" @@reference osisRef="heb 12:23"µµHebrews 12:23@@/referenceµµ from Paradise, went with Jesus @@reference osisRef="eph 4:8-10"µµEphesians 4:8-10@@/referenceµµ into heaven. \v 56 \bd James\bd* \p Son of Alphaeus. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:21"µµMatthew 4:21@@/referenceµµ")\it*. \v 61 \bd other Mary\bd* \p Supposed to be Mary the mother of James and Joses. \v 63 \bd After three days\bd* \p See, @@reference osisRef="mt 16:21"µµMatthew 16:21@@/referenceµµ; @@reference osisRef="mt 17:23"µµ 17:23@@/referenceµµ; @@reference osisRef="mt 20:19"µµ 20:19@@/referenceµµ; @@reference osisRef="mt 26:61"µµ 26:61@@/referenceµµ; @@reference osisRef="mr 8:31"µµMark 8:31@@/referenceµµ; @@reference osisRef="mr 10:34"µµ 10:34@@/referenceµµ; @@reference osisRef="lu 9:22"µµLuke 9:22@@/referenceµµ; @@reference osisRef="lu 18:33"µµ 18:33@@/referenceµµ; @@reference osisRef="lu 24:6 lu 24:7"µµ 24:6,7@@/referenceµµ; @@reference osisRef="joh 2:19"µµJohn 2:19@@/referenceµµ \p \c 28 \p \v 1 \bd In the end of the Sabbath\bd* \p \bd In the end of the Sabbath\bd* \p The order of events, combining the four narratives, is as follows: Three women, Mary Magdalene, and Mary the mother of Jesus, and Salome, start for the sepulchre, followed by other women bearing spices. The three find the stone rolled away, and Mary Magdalene goes to tell the disciples. @@reference osisRef="lu 23:55-lu 24:9"µµLuke 23:55-24:9@@/referenceµµ; @@reference osisRef="joh 20:1 joh 20:2"µµJohn 20:1,2@@/referenceµµ. Mary, the mother of James and Joses, draws nearer the tomb and sees the angel of the Lord @@reference osisRef="mt 28:2"µµMatthew 28:2@@/referenceµµ. She goes back to meet the other women following with the spices. Meanwhile Peter and John, warned by Mary Magdalene, arrive, look in, and go away @@reference osisRef="joh 20:3-10"µµJohn 20:3-10@@/referenceµµ. Mary Magdalene returns weeping, sees the two angels and then Jesus @@reference osisRef="joh 20:11-18"µµJohn 20:11-18@@/referenceµµ and goes as He bade her to tell the disciples. Mary (mother of James and Joses), meanwhile, has met the women with the spices and, returning with them, they see the two angels. ; @@reference osisRef="lu 24:4 lu 24:5"µµLuke 24:4,5@@/referenceµµ; @@reference osisRef="mr 16:5"µµMark 16:5@@/referenceµµ. They also receive the angelic message, and, going to seek the disciples, are met by Jesus. @@reference osisRef="mt 28:8-10"µµMatthew 28:8-10@@/referenceµµ. \p \bd end of\bd* Lit. end of the sabbaths. The sabbaths end, the first day comes. \it (See Scofield "@@reference osisRef="Scofield:Mt 12:1"µµMatthew 12:1@@/referenceµµ")\it*. Also see, @@reference osisRef="joh 20:19"µµJohn 20:19@@/referenceµµ; @@reference osisRef="ac 20:7"µµActs 20:7@@/referenceµµ; @@reference osisRef="1co 16:2"µµ1 Corinthians 16:2@@/referenceµµ; @@reference osisRef="re 1:10"µµRevelation 1:10@@/referenceµµ. \p \bd other Mary\bd* \p Supposed to be Mary the mother of James and Joses. \v 2 \bd the angel\bd* \p an angel etc. \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 5 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 9 \bd Jesus\bd* \p The order of our Lord's appearances would seem to be: On the day of his resurrection: \li (1) To Mary Magdalene @@reference osisRef="joh 10:14-18"µµJohn 10:14-18@@/referenceµµ. \li (2) To the women returning from the tomb with angelic message @@reference osisRef="mt 28:8-10"µµMatthew 28:8-10@@/referenceµµ. \li (3) To Peter, probably in the afternoon @@reference osisRef="lu 24:34"µµLuke 24:34@@/referenceµµ; @@reference osisRef="1co 15:5"µµ1 Corinthians 15:5@@/referenceµµ. \li (4) To the Emmaus disciples toward evening @@reference osisRef="lu 24:13-31"µµLuke 24:13-31@@/referenceµµ. \li (5) To the apostles, except Thomas @@reference osisRef="lu 24:36-43"µµLuke 24:36-43@@/referenceµµ; @@reference osisRef="joh 20:19-24"µµJohn 20:19-24@@/referenceµµ. Eight days afterward: \li (1) to the apostles, Thomas being present @@reference osisRef="joh 20:24-29"µµJohn 20:24-29@@/referenceµµ. In Galilee: (1a) To the seven by the Lake of Tiberias @@reference osisRef="joh 21:1-23"µµJohn 21:1-23@@/referenceµµ. \li (2) On a mountain, to the apostles and five hundred brethren @@reference osisRef="1co 15:6"µµ1 Corinthians 15:6@@/referenceµµ. At Jerusalem and Bethany again: \li (1) To James @@reference osisRef="1co 15:7"µµ1 Corinthians 15:7@@/referenceµµ. \li (2) To the eleven @@reference osisRef="mt 28:16-20"µµMatthew 28:16-20@@/referenceµµ; @@reference osisRef="mr 16:14-20"µµMark 16:14-20@@/referenceµµ; @@reference osisRef="lu 24:33-53"µµLuke 24:33-53@@/referenceµµ; @@reference osisRef="ac 1:3-12"µµActs 1:3-12@@/referenceµµ. \p To Paul: \li (1) Near Damascus @@reference osisRef="ac 9:3-6"µµActs 9:3-6@@/referenceµµ; @@reference osisRef="1co 15:8"µµ1 Corinthians 15:8@@/referenceµµ \li (2) In the temple @@reference osisRef="ac 22:17-21"µµActs 22:17-21@@/referenceµµ; @@reference osisRef="ac 23:11"µµ 23:11@@/referenceµµ. \p To Stephen outside Jerusalem @@reference osisRef="ac 7:55"µµActs 7:55@@/referenceµµ. \p To John on Patmos @@reference osisRef="re 1:10-19"µµRevelation 1:10-19@@/referenceµµ. \v 19 \bd Go\bd* \p With the death and resurrection of Jesus Christ begins the "dispensation of the grace of God" @@reference osisRef="eph 3:2"µµEphesians 3:2,@@/referenceµµ which is defined as "his kindness toward us through Christ Jesus"; and, "the gift of God: not of works, lest any man should boast." @@reference osisRef="eph 2:7-9"µµEphesians 2:7-9,@@/referenceµµ under grace God freely gives to the believing sinner eternal life @@reference osisRef="ro 6:23"µµRomans 6:23@@/referenceµµ accounts to him a perfect righteousness ; @@reference osisRef="ro 3:21 ro 3:22"µµRomans 3:21,22@@/referenceµµ; @@reference osisRef="ro 4:4 ro 4:5"µµ 4:4,5@@/referenceµµ and accords to him a perfect position @@reference osisRef="eph 1:6"µµEphesians 1:6@@/referenceµµ \p The predicted results of this sixth testing of man are \li (1) the salvation of all who believe @@reference osisRef="ac 16:31"µµActs 16:31@@/referenceµµ. \li (2) judgment upon an unbelieving world and an apostate church. @@reference osisRef="mt 25:31-46"µµMatthew 25:31-46@@/referenceµµ; @@reference osisRef="2th 1:7-10"µµ2 Thessalonians 1:7-10@@/referenceµµ ; @@reference osisRef="1pe 4:17 1pe 4:18"µµ1 Peter 4:17,18@@/referenceµµ; @@reference osisRef="re 3:15 re 3:16"µµRevelation 3:15,16@@/referenceµµ. \li (1) Man's state at the beginning of the dispensation of Grace @@reference osisRef="ro 3:19"µµRomans 3:19@@/referenceµµ; @@reference osisRef="ga 3:22"µµGalatians 3:22@@/referenceµµ; @@reference osisRef="eph 2:11 eph 2:12"µµEphesians 2:11,12@@/referenceµµ. \li (2) Man's responsibility under grace @@reference osisRef="joh 1:11 joh 1:12"µµJohn 1:11,12@@/referenceµµ; @@reference osisRef="joh 3:36"µµ 3:36@@/referenceµµ; @@reference osisRef="joh 6:28 joh 6:29"µµ 6:28,29@@/referenceµµ. \li (3) His predicted failure @@reference osisRef="mt 24:37-39"µµMatthew 24:37-39@@/referenceµµ; @@reference osisRef="lu 18:8"µµLuke 18:8@@/referenceµµ; @@reference osisRef="lu 19:12-14"µµ 19:12-14@@/referenceµµ. \li (4) The judgment @@reference osisRef="2th 2:7-12"µµ2 Thessalonians 2:7-12@@/referenceµµ. \p \bd Name\bd* \p The word is in the singular, the "name," not names. Father, Son, and Holy Spirit is the final name of the one true God. It affirms: \li (1) That God is one. \li (2) That He subsists in a personality which is threefold, indicated by relationship as Father and Son; by a mode of being as Spirit; and by the different parts taken by the Godhead in manifestation and in the work of redemption, e.g. @@reference osisRef="joh 3:5 joh 3:6"µµJohn 3:5,6,@@/referenceµµ (Spirit), @@reference osisRef="joh 3:16 joh 3:17"µµJohn 3:16,17@@/referenceµµ (Father and Son). In ; @@reference osisRef="mt 3:16 mt 3:17"µµMatthew 3:16,17@@/referenceµµ; @@reference osisRef="mr 1:10 mr 1:11"µµMark 1:10,11@@/referenceµµ; @@reference osisRef="lu 3:21 lu 3:22"µµLuke 3:21,22@@/referenceµµ the three persons are in manifestation together. \li (3) The conjunction in one name of the Three affirms equality and oneness of substance. See O.T. Names of God: \p \it (See Scofield "@@reference osisRef="Scofield:Ge 1:1"µµGenesis 1:1@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:ge 2:4"µµGenesis 2:4@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:ge 14:18"µµGenesis 14:18@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:ge 15:2"µµGenesis 15:2@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:ge 17:1"µµGenesis 17:1@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:ge 21:33"µµGenesis 21:33@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:1sa 1:3"µµ1 Samuel 1:3@@/referenceµµ" \p The next reference, @@reference osisRef="mal 3:18"µµMalachi 3:18,@@/referenceµµ provides a Summary \p \it (See Scofield "@@reference osisRef="Scofield:Mal 3:18"µµMalachi 3:18@@/referenceµµ")\it* \p See "Lord" \it (See Scofield "@@reference osisRef="Scofield:Mt 8:2"µµMatthew 8:2@@/referenceµµ")\it* \p "Word" (Logos), \it (See Scofield "@@reference osisRef="Scofield:Joh 1:1"µµJohn 1:1@@/referenceµµ")\it* "Holy Spirit," See Scofield "@@reference osisRef="Scofield:ac 2:4"µµActs 2:4@@/referenceµµ" See "Christ, Deity of," See Scofield "@@reference osisRef="Scofield:joh 20:28"µµJohn 20:28@@/referenceµµ" \p \bd teach\bd* \p Or, disciple. See @@reference osisRef="mr 16:15 mr 16:16"µµMark 16:15,16@@/referenceµµ; @@reference osisRef="lu 24:47 lu 24:48"µµLuke 24:47,48@@/referenceµµ; @@reference osisRef="ac 1:8"µµActs 1:8@@/referenceµµ. \v 20 \bd end of the world\bd* \p consummation of the age. scofield-main/usfm/sco.usfm41.usfm000066400000000000000000000607261435660420000173530ustar00rootroot00000000000000\id MRK \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Mark \p @@reference osisRef="mr 1"µµRead first chapter of Mark@@/referenceµµ \p \bd WRITER\bd*: The writer of the second Gospel, Mark, called also John, was the son of one the New Testament "Marys", and nephew of Barnabas. He was an associate of the apostles, and is mentioned in the writings of Paul and of Luke @@reference osisRef="ac 12:12 ac 12:25"µµActs 12:12,25@@/referenceµµ; @@reference osisRef="ac 15:37 ac 15:39"µµ 15:37,39@@/referenceµµ; @@reference osisRef="col 4:10"µµColossians 4:10@@/referenceµµ; @@reference osisRef="2ti 4:11"µµ2 Timothy 4:11@@/referenceµµ; @@reference osisRef="phm 1:24"µµPhilemon 1:24@@/referenceµµ. \p \bd DATE\bd*: The date of Mark has been variously placed between A.D. 57 and 63. \p \bd THEME\bd*: The scope and purpose of the book are evident from its contents. In it Jesus is seen as the mighty Worker, rather than as the unique Teacher. It is the Gospel of Jehovah's "Servant the Branch" @@reference osisRef="zec 3:8"µµZechariah 3:8@@/referenceµµ as Matthew is the Gospel of the "Branch...unto David" @@reference osisRef="jer 33:15"µµJeremiah 33:15@@/referenceµµ. \p Everywhere the servant character of the incarnate Son is manifest. The key verse is @@reference osisRef="mr 10:45"µµMark 10:45@@/referenceµµ. "For even the Son of man came not to be ministered unto, but to minister." The characteristic word is "straightway," a servant's word. There is no genealogy, for who gives the genealogy of a servant? The distinctive character of Christ in Mark is that set forth in @@reference osisRef="php 2:6-8"µµPhilippians 2:6-8@@/referenceµµ. \p But this lowly Servant, who emptied Himself of the "form of God," "and was found in fashion as a man," was, nevertheless, "the mighty God" @@reference osisRef="isa 9:6"µµIsaiah 9:6@@/referenceµµ as Mark distinctly declares (@@reference osisRef="mr 1:1"µµMark 1:1@@/referenceµµ) and therefore mighty works accompanied and authenticated His ministry. As befits a Servant-Gospel, Mark is characteristically a Gospel of deeds, rather than on words. \p The best preparation of the heart for the study of Mark is the prayerful reading of @@reference osisRef="isa 42:1-21"µµIsaiah 42:1-21@@/referenceµµ; @@reference osisRef="isa 50:4-11 isa 52:13-isa 53:12"µµ 50:4-11, 52:13-53:12@@/referenceµµ; @@reference osisRef="zec 3:8"µµZechariah 3:8@@/referenceµµ; @@reference osisRef="php 2:5-8"µµPhilippians 2:5-8@@/referenceµµ. \p Mark is in five principal divisions: \li The manifestation of the Servant-Son, 1:1-11. \li The Servant-Son tested as to His fidelity, 1:12,13. \li The Servant-Son at work, 1:14-13:37. \li The Servant-Son "obedient unto death," 14:1-15:47. \li The ministry of the risen Servant-Son, now exalted to all authority, 16:1-20. \p The events recorded in this book cover a period of 7 years. \v 1 \bd end of the world\bd* \p consummation of the age. \v 3 \bd Lord\bd* \p Jehovah. @@reference osisRef="isa 40:3"µµIsaiah 40:3@@/referenceµµ. \v 5 \bd sins\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it* \v 14 \bd kingdom\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 6:33"µµMatthew 6:33@@/referenceµµ")\it* \v 32 \bd devils\bd* \p demons. \it (See Scofield "@@reference osisRef="Scofield:Mt 7:22"µµMatthew 7:22@@/referenceµµ")\it* \v 34 \bd devils\bd* \p demons. \it (See Scofield "@@reference osisRef="Scofield:Mt 7:22"µµMatthew 7:22@@/referenceµµ")\it* \v 39 \bd devils\bd* demons. \p \it (See Scofield "@@reference osisRef="Scofield:Mt 7:22"µµMatthew 7:22@@/referenceµµ")\it* \c 2 \p \v 1 \v 5 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 9 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it* \v 10 \bd Son of man\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it* \v 15 \bd sinners\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it* \v 22 \bd marred\bd* (Greek - \w ἀπόλλυμι|strong="G622"\w*)." \p \it (See Scofield "@@reference osisRef="Scofield:Joh 3:16"µµJohn 3:16@@/referenceµµ")\it* \v 26 \bd shewbread\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 25:30"µµExodus 25:30@@/referenceµµ")\it* \c 3 \p \v 1 \v 17 \bd James\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 4:21"µµMatthew 4:21@@/referenceµµ")\it* \v 28 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it* \v 29 \bd in danger\bd* \p is bound by an eternal sin. \c 4 \p \v 1 \v 11 \bd mystery\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 13:11"µµMatthew 13:11@@/referenceµµ")\it* \v 12 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it* \v 22 \bd For there is\bd* \p For nothing is hidden except unto manifestation, nor a secret thing done that shall not be exposed. Cf. @@reference osisRef="re 20:12"µµRevelation 20:12@@/referenceµµ; @@reference osisRef="ro 4:6"µµRomans 4:6@@/referenceµµ; @@reference osisRef="heb 10:16 heb 10:17"µµHebrews 10:16,17@@/referenceµµ \v 26 \bd kingdom\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 6:33"µµMatthew 6:33@@/referenceµµ")\it* \c 5 \p \v 1 \v 9 \bd many\bd* \p See, @@reference osisRef="mr 16:9"µµMark 16:9@@/referenceµµ; @@reference osisRef="mt 7:22"µµMatthew 7:22@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Mt 7:22"µµMatthew 7:22@@/referenceµµ")\it* \v 30 \bd virtue\bd* \p (Greek - \w ἀπόλλυμι|strong="G622"\w*," power). Cf. @@reference osisRef="lu 6:19"µµLuke 6:19@@/referenceµµ; @@reference osisRef="lu 8:46"µµ 8:46@@/referenceµµ \v 36 \bd As soon as\bd* \p But Jesus, overhearing that word, said to the synagogue-ruler, Fear not, simply have faith. Cf. @@reference osisRef="lu 7:50"µµLuke 7:50@@/referenceµµ \v 37 \bd James\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 4:21"µµMatthew 4:21@@/referenceµµ")\it* \c 6 \p \v 1 \v 8 \bd take nothing\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 10:9"µµMatthew 10:9@@/referenceµµ")\it* \p \bd scrip\bd* provision-bag. \p \bd purse\bd* belt. \v 14 \bd Herod\bd* \p Son of the Herod of our Lord's nativity; also vs. @@reference osisRef="mr 1:16-18 mr 1:20-22"µµMark 1:16-18,20-22@@/referenceµµ See margin ref., @@reference osisRef="mt 14:1"µµMatthew 14:1@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Mt 14:1"µµMatthew 14:1@@/referenceµµ")\it* \v 20 \bd and observed\bd* \p kept him safely, and, hearing him, did many things, hearing him gladly. \c 7 \p \v 1 \v 5 \bd tradition\bd* \p i.e. the so-called "oral law" alleged to have been handed down from Moses; really a traditional interpretation of the written law. \p See margin ref., \it (See Scofield "@@reference osisRef="Scofield:Mr 7:7"µµMark 7:7@@/referenceµµ")\it* \v 7 \bd for doctrines\bd* \p as authoritative the precepts of men. Cf. v. @@reference osisRef="mr 7:5"µµMark 7:5@@/referenceµµ See "Pharisees" @@reference osisRef="mt 3:7"µµMatthew 3:7@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Mt 3:7"µµMatthew 3:7@@/referenceµµ")\it* Cf. ; @@reference osisRef="col 2:8 col 2:16 col 2:18"µµColossians 2:8,16,18,@@/referenceµµ; @@reference osisRef="col 2:20 col 2:23"µµColossians 2:20,23@@/referenceµµ \v 11 \bd a gift\bd* \p Or, I have dedicated to God that which would relieve your need; @@reference osisRef="mr 7:12"µµMark 7:12@@/referenceµµ. \p No longer do you permit him to use it for his father or mother. Cf. @@reference osisRef="mt 15:5 mt 15:6"µµMatthew 15:5,6@@/referenceµµ \v 19 \bd Because it entereth\bd* \p Because it does not enter into the heart of him, but into the bowels is passed -- purifying all the food. \v 26 \bd Greek\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 15:21"µµMatthew 15:21@@/referenceµµ")\it* \v 28 \bd And she\bd* \p She, however, answered, saying, True, Lord! and yet the little dogs under the table eat from the children's crumbs. @@reference osisRef="ro 11:24"µµRomans 11:24@@/referenceµµ; @@reference osisRef="eph 2:11-22"µµEphesians 2:11-22@@/referenceµµ. \c 8 \p \v 1 \v 15 \bd leaven\bd* See note 4, \it (See Scofield "@@reference osisRef="Scofield:Mt 13:33"µµMatthew 13:33@@/referenceµµ")\it* \p \bd Herod\bd* See margin ref., \it (See Scofield "@@reference osisRef="Scofield:Mt 14:1"µµMatthew 14:1@@/referenceµµ")\it* \v 23 \bd And he took\bd* \p Our Lord's action here is most significant, Having abandoned Bethsaida to judgment @@reference osisRef="mt 11:12-24"µµMatthew 11:12-24@@/referenceµµ. He would neither heal in that village, nor permit further testimony to be borne there @@reference osisRef="mr 8:26"µµMark 8:26@@/referenceµµ. The probation of Bethsaida as a community was ended, but He would still show mercy to individuals. Cf @@reference osisRef="re 3:20"µµRevelation 3:20@@/referenceµµ. \p Christ is outside the door of that church, but "If any man hear My voice," etc. \v 31 \bd Son of man\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it* Also, @@reference osisRef="mt 16:21-28"µµMatthew 16:21-28@@/referenceµµ; @@reference osisRef="mr 9:31"µµMark 9:31@@/referenceµµ; @@reference osisRef="lu 9:22-27"µµLuke 9:22-27@@/referenceµµ; @@reference osisRef="lu 24:6"µµLuke 24:6@@/referenceµµ \v 33 \bd thou savourest\bd* \p i.e. thou art thinking man's thoughts, not the thoughts of God. Contra, @@reference osisRef="mt 16:17"µµMatthew 16:17@@/referenceµµ \v 38 \bd sinful\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it* \p \bd angels\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \p \c 9 \p \v 1 \bd seen\bd* Cf. \it (See Scofield "@@reference osisRef="Scofield:Mt 17:2"µµMatthew 17:2@@/referenceµµ")\it* Also, @@reference osisRef="2pe 1:16-18"µµ2 Peter 1:16-18@@/referenceµµ \p \bd kingdom\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 6:33"µµMatthew 6:33@@/referenceµµ")\it* \v 2 \bd James\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 4:21"µµMatthew 4:21@@/referenceµµ")\it* \v 11 \bd Elias\bd* \p See, @@reference osisRef="mal 4:5 mal 4:6"µµMalachi 4:5,6@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Mt 17:10"µµMatthew 17:10@@/referenceµµ")\it* \v 13 \bd That Elias\bd* See, \p @@reference osisRef="mt 11:14"µµMatthew 11:14@@/referenceµµ; @@reference osisRef="lu 1:17"µµLuke 1:17@@/referenceµµ \v 27 Marg \p \bd But\bd* But Jesus, grasping his hand, raised him, and he stood erect. Cf. @@reference osisRef="ac 3:7"µµActs 3:7@@/referenceµµ \v 29 \bd This\bd* \p See, @@reference osisRef="1ki 18:42-45"µµ1 Kings 18:42-45@@/referenceµµ; @@reference osisRef="ac 13:2"µµActs 13:2@@/referenceµµ The two best MSS. omit "and fasting." Cf. @@reference osisRef="mt 17:21"µµMatthew 17:21@@/referenceµµ \v 31 \bd The Son of man\bd* \p See, @@reference osisRef="mr 8:31"µµMark 8:31@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it* \v 39 \bd miracle\bd* \p work of power upon my name, who will find it possible soon after to revile me. \v 43 \bd hell\bd* gehenna. \p \it (See Scofield "@@reference osisRef="Scofield:Mt 5:22"µµMatthew 5:22@@/referenceµµ")\it* \v 45 \bd hell\bd* gehenna. \p \it (See Scofield "@@reference osisRef="Scofield:Mt 5:22"µµMatthew 5:22@@/referenceµµ")\it* \v 47 \bd hell\bd* \p "gehenna." \it (See Scofield "@@reference osisRef="Scofield:Mt 5:22"µµMatthew 5:22@@/referenceµµ")\it* \c 10 \p \v 1 \v 13 \bd young\bd* \p little. Cf. @@reference osisRef="mt 5:16"µµMatthew 5:16@@/referenceµµ \v 16 \bd blessed them\bd* \p In Hebrew custom, a father's act. (Cf) @@reference osisRef="ge 27:38"µµGenesis 27:38@@/referenceµµ \p "He had no children that He might adopt all children."--Bengel. \v 18 \bd Why callest\bd* \p Par., Believing Me to be but a human teacher, why callest thou Me "good," etc. \v 24 \bd astonished\bd* \p Or, amazed, i.e. as Jews: knowing that temporal prosperity was, to the Jew as such, a token of divine favour. e.g. @@reference osisRef="de 28:1-12"µµDeuteronomy 28:1-12@@/referenceµµ. \v 25 \bd eye of\bd* \p It has been thought the reference here was to a postern door set in a gate of Jerusalem. \v 28 \bd Then Peter\bd* \p Cf. See note 2, @@reference osisRef="mt 19:27-30"µµMatthew 19:27-30@@/referenceµµ \p \it (See Scofield "@@reference osisRef="Scofield:Mt 19:28"µµMatthew 19:28@@/referenceµµ")\it* \v 33 \bd Son of man\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it* \v 45 \bd life\bd* \p Or, soul. Cf. @@reference osisRef="isa 53:10 isa 53:12"µµIsaiah 53:10,12@@/referenceµµ (Greek - \w ἀπόλλυμι|strong="G622"\w*," the soul or the essential life, not as commonly, "zoe," the active life). \v 46 \bd And they\bd* \p Cf. \it (See Scofield "@@reference osisRef="Scofield:Mt 20:30"µµMatthew 20:30@@/referenceµµ")\it* \v 51 \bd Lord\bd* \p Gr. "Rabboni," my Master, a term of reverent love. Cf. @@reference osisRef="joh 20:16"µµJohn 20:16@@/referenceµµ. \p \c 11 \p \v 1 \bd Bethphage\bd* \p Meaning, house of unripe figs, see @@reference osisRef="mr 11:12 mr 11:20"µµMark 11:12,20@@/referenceµµ. probably so called after the fig tree was cursed. \v 10 \bd kingdom\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it* \v 13 \bd leaves\bd* \p Fig trees which have retained their leaves through the winter usually have figs also. It was still too early for new leaves or fruit. \v 19 \bd when even\bd* \p whenever, i.e. every day when evening came. \v 22 \bd Have faith\bd* \p Have the faith of God; i.e. the faith which God gives. Cf. @@reference osisRef="1co 12:9"µµ1 Corinthians 12:9@@/referenceµµ; @@reference osisRef="eph 2:8"µµEphesians 2:8@@/referenceµµ. \v 23 \bd whosoever\bd* \p See, @@reference osisRef="mt 17:20"µµMatthew 17:20@@/referenceµµ; @@reference osisRef="lu 11:1"µµLuke 11:1@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Lu 11:1"µµLuke 11:1@@/referenceµµ")\it* ; @@reference osisRef="lu 17:6"µµLuke 17:6@@/referenceµµ; @@reference osisRef="joh 14:13 joh 14:14"µµJohn 14:13,14@@/referenceµµ \v 26 \bd if ye\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 6:12"µµMatthew 6:12@@/referenceµµ")\it*. Verse 26 is omitted from the best MSS. \p \c 12 \p \v 1 \bd vineyard\bd* \p Israel. @@reference osisRef="isa 5:1-7"µµIsaiah 5:1-7@@/referenceµµ. Israel was not fruitless, but brought forth only wild grapes. Cf. ; @@reference osisRef="joh 3:6"µµJohn 3:6@@/referenceµµ; @@reference osisRef="ho 10:1"µµHosea 10:1@@/referenceµµ contra, @@reference osisRef="ho 14:8"µµHosea 14:8@@/referenceµµ. \v 2 \bd sent to\bd* \p @@reference osisRef="mr 12:2-5"µµMark 12:2-5@@/referenceµµ. the prophets and John the Baptist. \v 6 \bd son\bd* \p Jesus Himself. Cf. @@reference osisRef="heb 1:1-3"µµHebrews 1:1-3@@/referenceµµ \v 9 \bd destroy\bd* \p Fulfilled in the destruction of Jerusalem, A.D. 70. Cf. @@reference osisRef="lu 21:20-24"µµLuke 21:20-24@@/referenceµµ. \v 10 \bd The stone\bd* \p See, @@reference osisRef="ps 118:22 ps 118:23"µµPsalms 118:22,23@@/referenceµµ cf. \it (See Scofield "@@reference osisRef="Scofield:1Pe 2:8"µµ1 Peter 2:8@@/referenceµµ")\it* \v 11 \bd Lord's\bd* \p Jehovah. vs. @@reference osisRef="mr 10:10 mr 10:11"µµMark 10:10,11@@/referenceµµ; @@reference osisRef="ps 118:22 ps 118:23"µµPsalms 118:22,23@@/referenceµµ \v 18 \bd Sadducees\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 3:7"µµMatthew 3:7@@/referenceµµ")\it*. Also, Mr12: 22,23 \p \v 24 \bd said unto them\bd* \p See margin ref., \it (See Scofield "@@reference osisRef="Scofield:Mt 22:29"µµMatthew 22:29@@/referenceµµ")\it* \v 25 \bd from the dead\bd* Lit. from amongst; cf., @@reference osisRef="php 3:11"µµPhilippians 3:11@@/referenceµµ Here it is the first resurrection. \it (See Scofield "@@reference osisRef="Scofield:1Co 15:52"µµ1 Corinthians 15:52@@/referenceµµ")\it*. \p \bd angels\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 26 \bd read in the book\bd* \p Jesus affirms the historic truth and inspiration of Ex. 3. \v 34 \bd far\bd* \p i.e. not far in knowledge. He knew the very law which utterly condemns the best man -- its true office. @@reference osisRef="ro 3:19"µµRomans 3:19@@/referenceµµ; @@reference osisRef="ro 10:3-5"µµ 10:3-5@@/referenceµµ; @@reference osisRef="ga 3:10"µµGalatians 3:10@@/referenceµµ; @@reference osisRef="ga 3:22-24"µµGalatians 3:22-24@@/referenceµµ. \v 35 \bd son of\bd* \p i.e. David's Son only. Cf. @@reference osisRef="ro 1:3 ro 1:4"µµRomans 1:3,4@@/referenceµµ \v 36 \bd For David\bd* Inspiration. (Jesus affirms the inspiration and Davidic authorship of Psa 110) @@reference osisRef="mt 12:36"µµMatthew 12:36@@/referenceµµ; @@reference osisRef="lu 1:3"µµLuke 1:3@@/referenceµµ; @@reference osisRef="ex 4:15"µµExodus 4:15@@/referenceµµ; @@reference osisRef="re 22:19"µµRevelation 22:19@@/referenceµµ \p \bd The Lord\bd* Jehovah. \p \bd my Lord\bd* Adonai, @@reference osisRef="ps 110:1"µµPsalms 110:1@@/referenceµµ. \c 13 \p \v 1 \v 2 \bd And Jesus\bd* \p @@reference osisRef="mt 24:3"µµMatthew 24:3@@/referenceµµ on the Olivet discourse: \it (See Scofield "@@reference osisRef="Scofield:Mt 24:3"µµMatthew 24:3@@/referenceµµ")\it*. \v 8 \bd sorrows\bd* \p birthpangs. Answering to the "seals." (Rev. 6.) @@reference osisRef="re 6:1-17"µµRevelation 6:1-17@@/referenceµµ. \p The death-agony of this age is the birth-agony of the next. \v 10 \bd And\bd* \p Cf. @@reference osisRef="mt 24:14"µµMatthew 24:14@@/referenceµµ "Gospel of the Kingdom:" See note, @@reference osisRef="re 14:6"µµRevelation 14:6@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Re 14:6"µµRevelation 14:6@@/referenceµµ")\it*. \v 13 \bd end\bd* Not the end of the believer's life, but the end of the great tribulation. \p \bd saved\bd* In the sense of @@reference osisRef="re 13:8"µµRevelation 13:8@@/referenceµµ; @@reference osisRef="re 20:4"µµ 20:4@@/referenceµµ \v 14 \bd when ye\bd* See "Beast." @@reference osisRef="da 7:8"µµDaniel 7:8@@/referenceµµ; @@reference osisRef="re 19:20"µµRevelation 19:20@@/referenceµµ \p \bd then let\bd* Cf. @@reference osisRef="lu 21:20-24"µµLuke 21:20-24@@/referenceµµ. which is a prophecy fulfilled in the destruction of Jerusalem, A.D. 70, when the Christians escaped, and which foreshadowed the more terrible day here described. See "Great Tribulation." ; @@reference osisRef="ps 2:5"µµPsalms 2:5@@/referenceµµ; @@reference osisRef="re 7:14"µµRevelation 7:14@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ps 2:5"µµPsalms 2:5@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:re 7:14"µµRevelation 7:14@@/referenceµµ". \v 19 \bd affliction\bd* \p tribulation. Cf. @@reference osisRef="mt 24:21"µµMatthew 24:21@@/referenceµµ See "Tribulation." ; @@reference osisRef="ps 2:5"µµPsalms 2:5@@/referenceµµ; @@reference osisRef="re 7:14"µµRevelation 7:14@@/referenceµµ \v 26 \bd Son of man\bd* \p Christ (Second Advent). @@reference osisRef="lu 12:35-40"µµLuke 12:35-40@@/referenceµµ; @@reference osisRef="de 30:3"µµDeuteronomy 30:3@@/referenceµµ; @@reference osisRef="ac 1:9-11"µµActs 1:9-11@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it* \v 27 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \c 14 \p \v 1 \v 3 \bd woman\bd* Mary of Bethany. \p \bd head\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 26:7"µµMatthew 26:7@@/referenceµµ")\it* \v 17 \bd And in\bd* \p For the order of events on the night of the last passover, \it (See Scofield "@@reference osisRef="Scofield:Mt 26:20"µµMatthew 26:20@@/referenceµµ")\it*. \v 36 \bd cup\bd* \p See note on the meaning of the cup. \it (See Scofield "@@reference osisRef="Scofield:Mt 26:39"µµMatthew 26:39@@/referenceµµ")\it*. \v 38 \bd flesh\bd* See, @@reference osisRef="ro 7:18 ro 7:21-24"µµRomans 7:18,21-24@@/referenceµµ See note, @@reference osisRef="jude 1:23"µµJude 1:23@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Jude 1:23"µµJude 1:23@@/referenceµµ")\it*. \v 41 \bd sinners\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it* \v 45 \bd Master\bd* \p Never once in the Gospel record does Judas Iscariot call Jesus "Lord." He was the first Arian amongst the professed followers of Jesus. No one can in reality say that Jesus is Lord, but by the Holy Ghost, @@reference osisRef="1co 12:3"µµ1 Corinthians 12:3@@/referenceµµ but it is possible to use the term as an empty formality without believing the Lordship of Christ; @@reference osisRef="mt 7:21"µµMatthew 7:21@@/referenceµµ; @@reference osisRef="mt 25:11 mt 25:12"µµ 25:11,12@@/referenceµµ. \v 53 \bd And they led\bd* \p See note on order of events on the day of the crucifixion, \it (See Scofield "@@reference osisRef="Scofield:Mt 26:57"µµMatthew 26:57@@/referenceµµ")\it*. \v 65 \bd spit\bd* \p See, @@reference osisRef="isa 50:6"µµIsaiah 50:6@@/referenceµµ See note, @@reference osisRef="isa 52:14"µµIsaiah 52:14,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Isa 52:14"µµIsaiah 52:14@@/referenceµµ")\it* cf. @@reference osisRef="re 20:11"µµRevelation 20:11@@/referenceµµ \c 15 \p \v 1 \v 16 \bd the hall\bd* \p Or, the court which is the judgment-hall. \v 17 \bd platted\bd* \p plaited. \v 21 \bd Rufus\bd* \p It is possible that this may be the same Rufus mentioned in @@reference osisRef="ro 16:13"µµRomans 16:13@@/referenceµµ. \v 23 \bd drink\bd* \p The stupefying drink usually given to those crucified. \v 24 \bd And when\bd* \p See note for order of events at the crucifixion, \it (See Scofield "@@reference osisRef="Scofield:Mt 27:33"µµMatthew 27:33@@/referenceµµ")\it* \v 25 \bd third hour\bd* \p Cf. @@reference osisRef="joh 19:14"µµJohn 19:14@@/referenceµµ. John used the Roman, Mark the Hebrew, computation of time. \v 26 \bd superscription\bd* \p See note, \it (See Scofield "@@reference osisRef="Scofield:Mt 27:37"µµMatthew 27:37@@/referenceµµ")\it*. \v 37 \bd gave up\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 27:50"µµMatthew 27:50@@/referenceµµ")\it* \v 38 \bd top to\bd* \p God rent it down; it was rent from the top. Christ having made atonement and glorified God, the way into the holiest was now made manifest. Cf. @@reference osisRef="heb 9:8 heb 9:24"µµHebrews 9:8,24@@/referenceµµ; @@reference osisRef="heb 10:19-22"µµ 10:19-22@@/referenceµµ. \v 47 \bd Mary\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 1:16"µµMatthew 1:16@@/referenceµµ")\it* \p \c 16 \p \v 1 \v 2 \bd And very early\bd* \p For the order of events on the day of the resurrection, and for the order of our Lord's appearances after His resurrection, see, \p \it (See Scofield "@@reference osisRef="Scofield:Mt 28:1"µµMatthew 28:1@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:mt 28:9"µµMatthew 28:9@@/referenceµµ" \v 6 \bd Ye seek\bd* \p Jesus ye seek -- the Nazarene, the crucified; He arose! He is not here! The tone is of triumph. Cf. @@reference osisRef="ps 2:4"µµPsalms 2:4@@/referenceµµ. \v 9 \bd Now when\bd* \p The passage from verse 9 to the end is not found in the two most ancient manuscripts, the Sinaitic and Vatican, and others have it with partial omissions and variations. But it is quoted by Irenaeus and Hippolytus in the second or third century. \p \bd appeared\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 28:9"µµMatthew 28:9@@/referenceµµ")\it* \v 14 \bd eleven\bd* \p A collective term, equivalent to "The Sanhedrin," "The Commons," not necessarily implying that eleven persons were present. See @@reference osisRef="lu 24:33"µµLuke 24:33@@/referenceµµ; @@reference osisRef="1co 15:5"µµ1 Corinthians 15:5@@/referenceµµ; @@reference osisRef="mt 28:16"µµMatthew 28:16@@/referenceµµ where "eleven disciples" implies a definite number of persons. \v 16 \bd saved\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it* scofield-main/usfm/sco.usfm42.usfm000066400000000000000000001217571435660420000173560ustar00rootroot00000000000000\id LUK \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Luke \p @@reference osisRef="lu 1"µµRead first chapter of Luke@@/referenceµµ \p \bd WRITER\bd*: The writer of the third Gospel is called by Paul "the beloved physician" @@reference osisRef="col 4:14"µµColossians 4:14@@/referenceµµ and, as we learn from the Acts, was Paul's frequent companion. He was of Jewish ancestry, but his correct Greek marks him as a Jew of the dispersion. Tradition says that he was a Jew of Antioch, as Paul was of Tarsus. \p \bd DATE\bd*: The date of Luke falls between A.D. 63 and 68. \p \bd THEME\bd*: Luke is the Gospel of the human-divine One, as John is of the divine-human One. The key-phrase is "Son of man," and the key-verse @@reference osisRef="lu 19:10"µµLuke 19:10@@/referenceµµ. "For the Son of man is come to seek and to save that which was lost." In harmony with this intent, Luke relates those things concerning Jesus which demonstrate how entirely human He was. His genealogy is traced to Adam, and the most detailed account is given of His mother, and of His infancy and boyhood. The parables peculiar to Luke have distinctively the human and the seeking note. But Luke is careful to guard the Deity and Kingship of Jesus Christ @@reference osisRef="lu 1:32-35"µµLuke 1:32-35@@/referenceµµ. Luke, then, is the Gospel of "the man whose name is The BRANCH" @@reference osisRef="zec 6:12"µµZechariah 6:12@@/referenceµµ. \p Luke has seven chief divisions: \li The Evangelist's Introduction, 1:1-4. \li The human relationships of Jesus, 1:5-2:52. \li The baptism, ancestry, and testing of Jesus, 3:1-4:13. \li The ministry of the Son of man as Prophet-King in Galilee, 4:14-9:50. \li The final offer of the Son of man as King to israel, His rejection and sacrifice, 19:45-23:56. \li The resurrection, resurrection ministry, and ascension of the Son of man, 24:1-53. \p The events recorded in this book cover a period of 39 years. \v 3 \bd from\bd* \p "From the very first": (Greek - \w ἄνωθεν|strong="G509"\w*," "from above)." So translated in @@reference osisRef="joh 3:31"µµJohn 3:31@@/referenceµµ; @@reference osisRef="joh 19:11"µµ 19:11@@/referenceµµ; @@reference osisRef="jas 1:17"µµJames 1:17@@/referenceµµ; @@reference osisRef="jas 3:15 jas 3:17"µµ 3:15,17@@/referenceµµ. In no other place is ANOTHEN translated "from the very first." The use by Luke of anothen is an affirmation that his knowledge of these things, derived from those who had been eye-witnesses from the beginning @@reference osisRef="lu 1:2"µµLuke 1:2@@/referenceµµ was confirmed by revelation. In like manner Paul had doubtless heard from the eleven the story of the institution of the Lord's Supper, but he also had it by revelation from the Lord (cf) @@reference osisRef="1co 11:23"µµ1 Corinthians 11:23@@/referenceµµ and his writing, like Luke's anothen knowledge, thus became first-hand, not traditional, merely. \p \bd understanding\bd* (Greek - \w ἄνωθεν|strong="G509"\w*," lit). followed alongside of; or, closely traced. \p \bd in order\bd* The words "in order" are emphatic, indicating Luke's purpose to reduce to order the Gospel story. \v 5 \bd Herod\bd* \p Herod the Great. \it (See Scofield "@@reference osisRef="Scofield:Mt 2:1"µµMatthew 2:1@@/referenceµµ")\it* \v 13 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 17 \bd shall go\bd* \p See, @@reference osisRef="mal 4:5"µµMalachi 4:5@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Mt 17:10"µµMatthew 17:10@@/referenceµµ")\it* \v 19 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 26 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 28 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 30 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 47 \bd Saviour\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it* \v 68 \bd redeemed\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 3:24"µµRomans 3:24@@/referenceµµ")\it* \v 69 \bd horn of\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it* \v 71 \bd saved\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it* \v 77 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it* \c 2 \p \v 1 \bd world\bd* \p (Greek - \w οἰκουμένη|strong="G3625"\w* = "inhabited earth)." This passage is noteworthy as defining the usual N.T. use of oikoumene as the sphere of Roman rule at its greatest extent, that is, of the great Gentile world-monarchies @@reference osisRef="da 2:7"µµDaniel 2:7@@/referenceµµ. That part of the earth is therefore peculiarly the sphere of prophecy. \v 9 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 11 \bd Saviour\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it* \v 13 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 14 \bd on earth\bd* \p Cf. \it (See Scofield "@@reference osisRef="Scofield:Mt 10:34"µµMatthew 10:34@@/referenceµµ")\it* \v 15 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 25 \bd just and devout\bd* \p righteousness \p The O.T. righteousness. Summary: In the O.T. "righteous" and "just" are English words used to translate the Hebrew words yasher, "upright"; tsadiq, "just"; tsidkah, "righteous." In all of these words but one idea inheres: the righteous, or just, man is so called, because he is right with God; and he is right with God because he has walked "in all the commandments and ordinances of the Lord blameless" @@reference osisRef="lu 1:6"µµLuke 1:6@@/referenceµµ; @@reference osisRef="ro 10:5"µµRomans 10:5@@/referenceµµ; @@reference osisRef="phm 3:6"µµPhilemon 3:6@@/referenceµµ. The O.T. righteous man was not sinless @@reference osisRef="ec 7:20"µµEcclesiastes 7:20,@@/referenceµµ but one who, for all his sins, resorted to the ordinances, and offered in faith the required sacrifice (e.g.) @@reference osisRef="le 4:27-35"µµLeviticus 4:27-35@@/referenceµµ CF. "Righteousness (N.T.), \it (See Scofield "@@reference osisRef="Scofield:Ro 10:10"µµRomans 10:10@@/referenceµµ")\it* and Paul's contrast, @@reference osisRef="php 3:4-9"µµPhilippians 3:4-9@@/referenceµµ. \v 30 \bd salvation\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it* \v 38 \bd redemption\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 3:24"µµRomans 3:24@@/referenceµµ")\it* \p \c 3 \p \v 1 \bd Herod\bd* \p Also @@reference osisRef="lu 3:19"µµLuke 3:19@@/referenceµµ; @@reference osisRef="mt 14:1"µµMatthew 14:1@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Mt 14:1"µµMatthew 14:1@@/referenceµµ")\it* \v 3 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it* \v 19 \bd Herod\bd* \p See margin ref., \it (See Scofield "@@reference osisRef="Scofield:Mt 14:1"µµMatthew 14:1@@/referenceµµ")\it* \v 22 \bd Thou art\bd* \p Lit. This is my Son, the beloved, in whom I delighted. Cf. @@reference osisRef="joh 1:1 joh 1:2"µµJohn 1:1,2@@/referenceµµ; @@reference osisRef="joh 8:29"µµ 8:29@@/referenceµµ; @@reference osisRef="mt 17:5"µµMatthew 17:5@@/referenceµµ. \v 23 \bd son of Heli\bd* \p In Matthew, where unquestionably we have the genealogy of Joseph, we are told @@reference osisRef="mt 1:16"µµMatthew 1:16,@@/referenceµµ that Joseph was the son of Jacob. In what sense, then, could he be called in Luke "the son of Heli"? He could not be by natural generation the son both of Jacob and of Heli. But in Luke it is not said that Heli begat Joseph, so that the natural explanation is that Joseph was the son-in-law of Heli, who was, like himself, a descendant of David. That he should in that case be called "son of Heli" ("son" is not in the Greek, but rightly supplied by the translators) would be in accord with Jewish usage. \p (CF) @@reference osisRef="1sa 24:16"µµ1 Samuel 24:16@@/referenceµµ The conclusion is therefore inevitable that in Luke we have Mary's genealogy; and Joseph was "son of Heli" because espoused to Heli's daughter. The genealogy in Luke is Mary's, whose father, Heli, was descended from David. \v 36 \bd Arphaxad\bd* \p Arphaxad. @@reference osisRef="ge 10:22"µµGenesis 10:22@@/referenceµµ. \c 4 \p \v 1 \v 2 \bd tempted\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 4:1"µµMatthew 4:1@@/referenceµµ")\it*. \v 4 \bd God\bd* \p Jehovah. @@reference osisRef="de 8:3"µµDeuteronomy 8:3@@/referenceµµ. \v 5 \bd world\bd* \p "oikoumene" = "inhabited earth." \it (See Scofield "@@reference osisRef="Scofield:Lu 2:1"µµLuke 2:1@@/referenceµµ")\it*. \v 8 \bd Lord\bd* \p Jehovah. @@reference osisRef="de 6:13"µµDeuteronomy 6:13@@/referenceµµ. \v 10 \bd angels\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \p \bd to keep\bd* After Satan's failure to tempt the Lord away from the Word, he seeks to tempt Him by it. He however misquotes by the omission of "in all thy ways" @@reference osisRef="ps 91:11"µµPsalms 91:11@@/referenceµµ. The Lord's "ways" were those marked out for Him in perfect dependence upon His Father's will; cf. @@reference osisRef="heb 10:7 heb 10:9"µµHebrews 10:7,9@@/referenceµµ. \v 16 \bd came to Nazareth\bd* \p Our Lord visited Nazareth twice after beginning His public ministry. See @@reference osisRef="mt 13:54-58"µµMatthew 13:54-58@@/referenceµµ; @@reference osisRef="mr 6:1-6"µµMark 6:1-6@@/referenceµµ. \v 18 \bd Lord\bd* \p Adonai Jehovah. @@reference osisRef="isa 61:1"µµIsaiah 61:1@@/referenceµµ \v 19 \bd acceptable\bd* A comparison with the passage quoted, @@reference osisRef="isa 61:1 isa 61:2"µµIsaiah 61:1,2@@/referenceµµ affords an instance of the exquisite accuracy of Scripture. Jesus stopped at, "The acceptable year of the Lord," which is connected with the first advent and the dispensation of grace @@reference osisRef="ge 3:15"µµGenesis 3:15@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ac 1:11"µµActs 1:11@@/referenceµµ")\it* , "the day of vengeance of our God" belongs to the second advent, @@reference osisRef="de 30:3"µµDeuteronomy 30:3@@/referenceµµ. See Scofield "@@reference osisRef="Scofield:ac 1:11"µµActs 1:11@@/referenceµµ", and judgment. \p \bd Lord\bd* Jehovah. @@reference osisRef="isa 61:1 isa 61:2"µµIsaiah 61:1,2@@/referenceµµ. \c 5 \p \v 1 \v 8 \bd sinful\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 12 \bd if thou will\bd* \p The leper, knowing the Lord's power to heal, seems to question His willingness. \v 20 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it* \v 30 \bd sinners\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 32 \bd sinners\bd* \p See, @@reference osisRef="ro 5:6 ro 5:8"µµRomans 5:6,8@@/referenceµµ; @@reference osisRef="1ti 1:15"µµ1 Timothy 1:15@@/referenceµµ. \v 37 \bd bottles\bd* \p i.e. wineskins. \c 6 \p \v 1 \v 4 \bd shewbread\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 25:30"µµExodus 25:30@@/referenceµµ")\it*. \v 32 \bd sinners\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it* \v 38 \bd Give\bd* \p See, @@reference osisRef="pr 28:27"µµProverbs 28:27@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:2Co 8:1"µµ2 Corinthians 8:1@@/referenceµµ")\it* \c 7 \p \v 1 \v 24 \bd were departed\bd* \p Having gently removed His servant's doubt, the Lord bears witness to him before others: He knows when to reprove, and where, and when, to praise. \v 34 \bd sinners\bd* Sin. \p \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it* \v 37 \bd sinner\bd* \p i.e. in the sense of unchaste. \v 44 \bd Simon\bd* \p See @@reference osisRef="jas 2:14-26"µµJames 2:14-26@@/referenceµµ. When Jesus would justify the woman in the eyes of Simon, He points to her works, for only through her works could Simon see the proof of her faith; but when He would send the woman away in peace, He points to her faith, not her works. See ; @@reference osisRef="tit 2:14"µµTitus 2:14@@/referenceµµ; @@reference osisRef="tit 3:4-8"µµ 3:4-8@@/referenceµµ. His own works can never be to the believer his own ground of assurance, which must rest upon the work of Christ (cf. @@reference osisRef="mt 7:22 mt 7:23"µµMatthew 7:22,23@@/referenceµµ). See "Assurance" ; @@reference osisRef="isa 32:17"µµIsaiah 32:17@@/referenceµµ; @@reference osisRef="jude 1:1"µµJude 1:1@@/referenceµµ. \c 8 \p \v 1 \v 3 \bd Herod\bd* \p See margin ref., \it (See Scofield "@@reference osisRef="Scofield:Mt 14:1"µµMatthew 14:1@@/referenceµµ")\it*. \v 10 \bd mysteries\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 13:11"µµMatthew 13:11@@/referenceµµ")\it*. \v 12 \bd saved\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it* \v 37 \bd besought\bd* \p Unconscious of their own need, the Gadarenes beseech the Lord to depart -- His power terrifies and condemns them; whilst he whose need has been met beseeches Him that he may follow Him. \c 9 \p \v 1 \v 3 \bd Take nothing\bd* \p Cf. \it (See Scofield "@@reference osisRef="Scofield:Mt 10:9"µµMatthew 10:9@@/referenceµµ")\it*. Also, @@reference osisRef="lu 10:4"µµLuke 10:4@@/referenceµµ; @@reference osisRef="lu 22:35"µµ 22:35@@/referenceµµ; @@reference osisRef="3jo 1:5-8"µµ3 John 1:5-8@@/referenceµµ; @@reference osisRef="1co 9:7 1co 9:14"µµ1 Corinthians 9:7,14@@/referenceµµ. \v 11 \bd need of\bd* \p See, @@reference osisRef="lu 4:40"µµLuke 4:40@@/referenceµµ; @@reference osisRef="ro 5:20"µµRomans 5:20@@/referenceµµ. \p Wherever there is need acknowledged the Lord is ready to meet it. Men might have put the bodily need of healing first, since that is keenly felt. Spiritual need is often the greatest where there is the least consciousness of it; cf. @@reference osisRef="re 3:17"µµRevelation 3:17@@/referenceµµ. \v 26 \bd angels\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 28 \bd And it came\bd* \p See note on the transfiguration, \it (See Scofield "@@reference osisRef="Scofield:Mt 17:2"µµMatthew 17:2@@/referenceµµ")\it*. \v 43 \bd the mighty power\bd* \p Or, the majesty of God. \c 10 \p \v 1 \v 3 \bd Go your\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 10:16"µµMatthew 10:16@@/referenceµµ")\it*. The same remark is applicable here. \v 13 \bd Woe\bd* \p See notes, @@reference osisRef="mt 11:20"µµMatthew 11:20@@/referenceµµ; @@reference osisRef="mr 8:23"µµMark 8:23@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Mt 11:20"µµMatthew 11:20@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:mr 8:23"µµMark 8:23@@/referenceµµ" \v 35 \bd pence\bd* \p The Roman penny is the eighth part of an ounce, which at five shillings the ounce is seven pence half penny, or 15 cents. \p \c 11 \p \v 1 \bd teach us to pray\bd* \p This is the central N.T. passage on prayer. In the Sermon on the Mount Christ had announced the new basis of prayer, viz.: relationship @@reference osisRef="mt 6:9 mt 6:28-32"µµMatthew 6:9,28-32@@/referenceµµ. The believer is a child of God through the new birth. \it (See Scofield "@@reference osisRef="Scofield:Joh 3:3"µµJohn 3:3@@/referenceµµ")\it*. The clear revelation of this fact at once establishes the reasonableness of prayer; a reasonableness against which the argument from the apparent uniformity of natural law shatters itself. God is more than a Creator, bringing a universe into being, and establishing laws for it; more than a decree- maker determining future events by an eternal fiat. Above all this is the divine family for whom the universe with its laws exists ; @@reference osisRef="col 1:16-20"µµColossians 1:16-20@@/referenceµµ; @@reference osisRef="heb 1:2"µµHebrews 1:2@@/referenceµµ; @@reference osisRef="heb 2:10 heb 2:11"µµ 2:10,11@@/referenceµµ; @@reference osisRef="ro 8:17"µµRomans 8:17@@/referenceµµ". \p When ye pray, say, Our Father." What God habitually does in the material universe concerns the reverent investigator of that universe. What He may do in His own family concerns Him, and them, and is matter for divine promise and revelation. Science, which deals only with natural phenomena, cannot intrude there @@reference osisRef="1co 2:9"µµ1 Corinthians 2:9@@/referenceµµ. \p Christ's law of prayer may be thus summarized: \li (1) He grounds prayer upon relationship, and reveals God as freely charging himself with all the responsibilities, as His heart glows with all the affections of a Father toward all who believe on Jesus Christ @@reference osisRef="mt 6:25 mt 6:32"µµMatthew 6:25,32@@/referenceµµ; @@reference osisRef="mt 7:9-11"µµ 7:9-11@@/referenceµµ. Prayer, therefore, is a child's petition to an all-wise, all-loving, and all-powerful, Father-God. \li (2) In the so-called Lord's prayer Christ gives an incomparable model for all prayer. It teaches that right prayer begins with worship; puts the interest of the kingdom before merely personal interest; accepts beforehand the Father's will, whether to grant or withhold; and petitions for present need, leaving the future to the Father's care and love. Used as a form, the Lord's prayer is, dispensationally, upon legal, not church ground; it is not a prayer in the name of Christ (cf) @@reference osisRef="joh 14:13 joh 14:14"µµJohn 14:13,14@@/referenceµµ; @@reference osisRef="joh 16:24"µµ 16:24@@/referenceµµ and it makes human forgiveness, as under the law it must, the condition of divine forgiveness; an order which grace exactly reverses (cf) @@reference osisRef="eph 4:32"µµEphesians 4:32@@/referenceµµ. \li (3) Prayer is to be definite @@reference osisRef="lu 11:5 lu 11:6"µµLuke 11:5,6@@/referenceµµ and, \li (4) importunate, that is undiscouraged by delayed answers. \p \v 2 \bd Thy kingdom\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it* \v 3 \bd day by day\bd* \p Or, for the day. \v 4 \bd forgive\bd* \p \bd sins\bd* \p \bd forgive\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 6:12"µµMatthew 6:12@@/referenceµµ")\it*. \p \bd sins\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 13 \bd give\bd* \p It is evident that none of the disciples, with the possible exception of Mary of Bethany, asked for the Spirit in the faith of this promise. It was a new and staggering thing to a Jew that, in advance of the fulfilment of @@reference osisRef="joe 2:28 joe 2:29"µµJoel 2:28,29@@/referenceµµ all might receive the Spirit. Mary alone of the disciples understood Christ's repeated declaration concerning His own death and resurrection @@reference osisRef="joh 12:3-7"µµJohn 12:3-7@@/referenceµµ. Save Mary, not one of the disciples but Peter, and he only in the great confession @@reference osisRef="mt 16:16"µµMatthew 16:16@@/referenceµµ manifested a spark of spiritual intelligence till after the resurrection of Christ and the impartation of the Spirit ; @@reference osisRef="joh 20:22"µµJohn 20:22@@/referenceµµ; @@reference osisRef="ac 2:1-4"µµActs 2:1-4@@/referenceµµ. To go back to the promise of @@reference osisRef="lu 11:13"µµLuke 11:13,@@/referenceµµ is to forget Pentecost, and to ignore the truth that now every believer has the indwelling Spirit ; @@reference osisRef="ro 8:9 ro 8:15"µµRomans 8:9,15@@/referenceµµ; @@reference osisRef="1co 6:19"µµ1 Corinthians 6:19@@/referenceµµ; @@reference osisRef="ga 4:6"µµGalatians 4:6@@/referenceµµ; @@reference osisRef="1jo 2:20 1jo 2:27"µµ1 John 2:20,27@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ac 2:4"µµActs 2:4@@/referenceµµ")\it* \v 30 \bd the Son of man\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it*. \v 45 \bd lawyers\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 22:35"µµMatthew 22:35@@/referenceµµ")\it*. \c 12 \p \v 1 \v 5 \bd hell\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 5:22"µµMatthew 5:22@@/referenceµµ")\it*. \v 8 \bd Son of man\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it* \p \bd angels\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 10 \bd Son of man\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it*. \v 32 \bd kingdom\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it*. \v 40 \bd Son of man\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it*. \c 13 \p \v 1 \v 2 \bd sinners\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 23 \bd saved\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 31 \bd Herod\bd* \p See margin ref., \it (See Scofield "@@reference osisRef="Scofield:Mt 14:1"µµMatthew 14:1@@/referenceµµ")\it*. \v 35 \bd until\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 23:39"µµMatthew 23:39@@/referenceµµ")\it*. \p \bd Lord\bd* Jehovah. @@reference osisRef="ps 118:26"µµPsalms 118:26@@/referenceµµ. \p \c 14 \p \v 1 \v 15 \bd kingdom\bd* \p See note, \it (See Scofield "@@reference osisRef="Scofield:Mt 6:33"µµMatthew 6:33@@/referenceµµ")\it*. \v 26 \bd hate\bd* \p All terms which define the emotions or affections are comparative. Natural affection is to be, as compared with the believer's devotedness to Christ, as if it were hate. See @@reference osisRef="mt 12:47-50"µµMatthew 12:47-50@@/referenceµµ where Christ illustrates this principle in His own person. But in the Lord the natural affections are sanctified and lifted to the level of the divine love (cf) ; @@reference osisRef="joh 19:26 joh 19:27"µµJohn 19:26,27@@/referenceµµ; @@reference osisRef="eph 5:25-28"µµEphesians 5:25-28@@/referenceµµ. \c 15 \p \v 1 \v 2 \bd sinners\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 4 \bd lost\bd* \p (Greek - \w ἀπόλλυμι|strong="G622"\w*)." \it (See Scofield "@@reference osisRef="Scofield:Joh 3:16"µµJohn 3:16@@/referenceµµ")\it*. \v 8 \bd pieces of silver\bd* \p drachma, here translated a piece of silver, is the eighth part of an ounce, and is equal to the Roman penny. See, @@reference osisRef="mt 18:28"µµMatthew 18:28@@/referenceµµ. \v 10 \bd angel\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \p \bd sinner\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 18 \bd sinned\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 21 \bd sinned\bd* Sin. \p \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \c 16 \p \v 1 \v 16 \bd the kingdom\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 11:12"µµMatthew 11:12@@/referenceµµ")\it*. \v 19 \bd There\bd* \p vs. @@reference osisRef="lu 16:19-31"µµLuke 16:19-31@@/referenceµµ. are not said to be a parable. Rich men and beggars are common; there is no reason why Jesus may not have had in mind a particular case. In no parable is an individual named. \v 22 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 23 \bd hell\bd* \p (Greek - \w ᾅδης|strong="G86"\w*, "the unseen world," is revealed as the place of departed human spirits between death and resurrection). The word occurs, @@reference osisRef="mt 11:23"µµMatthew 11:23@@/referenceµµ; @@reference osisRef="mt 16:18"µµ 16:18@@/referenceµµ; @@reference osisRef="lu 10:15"µµLuke 10:15@@/referenceµµ; @@reference osisRef="ac 2:27 ac 2:31"µµActs 2:27,31@@/referenceµµ; @@reference osisRef="re 1:18"µµRevelation 1:18@@/referenceµµ; @@reference osisRef="re 6:8"µµ 6:8@@/referenceµµ; @@reference osisRef="re 20:13 re 20:14"µµ 20:13,14@@/referenceµµ and is the equivalent of the O.T. "sheol." \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. The Septuagint invariably renders sheol by hades. \p Summary: \li (1) Hades before the ascension of Christ. The passages in which the word occurs make it clear that hades was formerly in two divisions, the abodes respectively of the saved and of the lost. The former was called "paradise" and "Abraham's bosom." Both designations were Talmudic, but adopted by Christ in @@reference osisRef="lu 16:22"µµLuke 16:22@@/referenceµµ; @@reference osisRef="lu 23:43"µµ 23:43@@/referenceµµ. The blessed dead were with Abraham, they were conscious and were "comforted" @@reference osisRef="lu 16:25"µµLuke 16:25@@/referenceµµ. The believing malefactor was to be, that day, with Christ in "paradise." The lost were separated from the saved by a "great gulf fixed" @@reference osisRef="lu 16:26"µµLuke 16:26@@/referenceµµ. The representative man of the lost who are now in hades is the rich man of @@reference osisRef="lu 16:19-31"µµLuke 16:19-31@@/referenceµµ. He was alive, conscious, in the full exercise of his faculties, memory, etc., and in torment. \li (2) Hades since the ascension of Christ. So far as the unsaved dead are concerned, no change of their place or condition is revealed in Scripture. At the judgment of the great white throne, hades will give them up, they will be judged, and will pass into the lake of fire @@reference osisRef="re 20:13 re 20:14"µµRevelation 20:13,14@@/referenceµµ. But a change has taken place which affects paradise. Paul was "caught up to the third heaven...into paradise" @@reference osisRef="2co 12:1-4"µµ2 Corinthians 12:1-4@@/referenceµµ. Paradise, therefore, is now in the immediate presence of God. It is believed that @@reference osisRef="eph 4:8-10"µµEphesians 4:8-10@@/referenceµµ indicates the time of the change. "When he ascended up on high he led a multitude of captives." It is immediately added that He had previously "descended first into the lower parts of the earth," i.e. the paradise division of Hades. During the present church-age the saved who died are "absent from the body, at home with the Lord." The wicked dead in hades, and the righteous dead "at home with the Lord," alike await the resurrection ; @@reference osisRef="job 19:25"µµJob 19:25@@/referenceµµ; @@reference osisRef="1co 15:52"µµ1 Corinthians 15:52@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Mt 5:22"µµMatthew 5:22@@/referenceµµ")\it*. \p \c 17 \p \v 1 \v 4 \bd trespass\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 20 \bd observation\bd* \p Or, outward show. \v 21 \p (Greek - \w ἐντός|strong="G1787"\w* in the midst)." It could not be said of a self-righteous, Christ rejecting pharisee, that the kingdom of God, as to its spiritual content, was within him. Our Lord's whole answer, designedly enigmatic to the Pharisees (cf) @@reference osisRef="mt 13:10-13"µµMatthew 13:10-13@@/referenceµµ had a dispensational meaning. The kingdom in its outward form, as covenanted to David @@reference osisRef="2sa 7:8-17"µµ2 Samuel 7:8-17@@/referenceµµ and described by the prophets \it (See Scofield "@@reference osisRef="Scofield:Zec 12:8"µµZechariah 12:8@@/referenceµµ")\it* had been rejected by the Jews; so that, during this present age, it would not "come with observation" (lit. "outward show") but in the hearts of men (cf) ; @@reference osisRef="lu 19:11 lu 19:12"µµLuke 19:11,12@@/referenceµµ; @@reference osisRef="ac 1:6-8"µµActs 1:6-8@@/referenceµµ. \p \it (See Scofield "@@reference osisRef="Scofield:Ac 1:6"µµActs 1:6@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:ro 14:17"µµRomans 14:17@@/referenceµµ. \p Meantime, the kingdom was actually "in the midst" of the Pharisees in the persons of the King and His disciples. \p \bd within you\bd* in the midst of. \v 22 \bd Son of man\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it*. \v 26 \bd Son of man\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it*. \v 30 \bd Son of man\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it*. \v 37 \bd Wheresoever\bd* \p See "Armageddon" @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ; @@reference osisRef="re 19:17"µµ 19:17@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 19:17"µµRevelation 19:17@@/referenceµµ")\it*. \p \c 18 \p \v 1 \v 8 \bd faith\bd* \p The reference is not to personal faith, but to belief in the whole body of revealed truth. (Cf) @@reference osisRef="ro 1:5"µµRomans 1:5@@/referenceµµ; @@reference osisRef="1co 16:13"µµ1 Corinthians 16:13@@/referenceµµ; @@reference osisRef="2co 13:5"µµ2 Corinthians 13:5@@/referenceµµ; @@reference osisRef="col 1:23"µµColossians 1:23@@/referenceµµ; @@reference osisRef="col 2:7"µµColossians 2:7@@/referenceµµ; @@reference osisRef="tit 1:13"µµTitus 1:13@@/referenceµµ; @@reference osisRef="jude 1:3"µµJude 1:3@@/referenceµµ. \p See "Apostasy," above, in marg. of @@reference osisRef="lu 18:8"µµLuke 18:8@@/referenceµµ. \p \it (See Scofield "@@reference osisRef="Scofield:2Ti 3:1"µµ2 Timothy 3:1@@/referenceµµ")\it*. \p \bd Son of man\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it*. \v 9 \bd righteous\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 10:3"µµRomans 10:3@@/referenceµµ")\it*. \v 13 \bd merciful\bd* \p Gr.hilaskomai, used in the Septuagint and N.T. in connection with the mercy-seat @@reference osisRef="ex 25:17 ex 25:18 ex 25:21"µµExodus 25:17,18,21@@/referenceµµ; @@reference osisRef="heb 9:5"µµHebrews 9:5@@/referenceµµ. As an instructed Jew, the publican is thinking, not of mere mercy, but of the blood-sprinkled mercy seat. \it (See Scofield "@@reference osisRef="Scofield:Le 16:5"µµLeviticus 16:5@@/referenceµµ")\it*. \p "Propitiation," \it (See Scofield "@@reference osisRef="Scofield:Ro 3:25"µµRomans 3:25@@/referenceµµ")\it*. His prayer might be paraphrased, "Be toward me as thou are when thou lookest upon the atoning blood." The Bible knows nothing of divine forgiveness apart from sacrifice. See Scofield "@@reference osisRef="Scofield:mt 26:28"µµMatthew 26:28@@/referenceµµ". \p \bd merciful\bd* i.e. propitiated. \p \bd sinner\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 26 \bd saved\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 31 \bd Son of man\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it*. \v 35 \bd blind man\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 20:30"µµMatthew 20:30@@/referenceµµ")\it*. \c 19 \p \v 1 \v 42 \bd saved\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 9 \bd salvation\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 10 \bd Son of man\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it*. \v 13 \bd pounds\bd* \p "mina," here translated "a pound," is 12 ounces and a half. \v 15 \bd money\bd* \p silver; also @@reference osisRef="lu 19:23"µµLuke 19:23@@/referenceµµ. \v 27 \bd triumphal entry\bd* \p heading "The triumphal entry", \it (See Scofield "@@reference osisRef="Scofield:Mt 21:4"µµMatthew 21:4@@/referenceµµ")\it* Also, @@reference osisRef="mr 11:1-10"µµMark 11:1-10@@/referenceµµ; @@reference osisRef="joh 12:12-19"µµJohn 12:12-19@@/referenceµµ/ \v 48 \bd were very attentive\bd* \p Or, hanged on him. \p \c 20 \p \v 1 \v 17 \bd stone\bd* \p See @@reference osisRef="ps 118:22 ps 118:23"µµPsalms 118:22,23@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Mt 21:44"µµMatthew 21:44@@/referenceµµ")\it*. \v 36 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 37 \bd God\bd* Elohim. \p \it (See Scofield "@@reference osisRef="Scofield:Ex 3:6"µµExodus 3:6@@/referenceµµ")\it*. \v 42 \bd Lord\bd* Adonai. \it (See Scofield "@@reference osisRef="Scofield:Ps 110:1"µµPsalms 110:1@@/referenceµµ")\it*. \c 21 \p \v 1 \v 8 \bd And he said\bd* \p See note on the Olivet discourse. \it (See Scofield "@@reference osisRef="Scofield:Mt 24:3"µµMatthew 24:3@@/referenceµµ")\it*. \v 20 \bd when\bd* \p Verses 20,24 are not included in the report of the Olivet discourse as given by Matthew and Mark. Two sieges of Jerusalem are in view in that discourse. @@reference osisRef="lu 21:20-24"µµLuke 21:20-24@@/referenceµµ refers to the siege by Titus, A.D. 70, when the city was taken, and verse 24 literally fulfilled. But that siege and its horrors but adumbrate the final siege at the end of this age, in which the "great tribulation" culminates. At that time the city will be taken, but delivered by the glorious appearing of the Lord @@reference osisRef="re 19:11-21"µµRevelation 19:11-21@@/referenceµµ. The references in ; @@reference osisRef="mt 24:15-28"µµMatthew 24:15-28,@@/referenceµµ; @@reference osisRef="mr 13:14-26"µµMark 13:14-26@@/referenceµµ are to the final tribulation siege; @@reference osisRef="lu 21:20-24"µµLuke 21:20-24@@/referenceµµ to the destruction of Jerusalem by Titus. In Luke the sign is the compassing of Jerusalem by armies @@reference osisRef="lu 21:20"µµLuke 21:20@@/referenceµµ in ; @@reference osisRef="mt 24:15"µµMatthew 24:15@@/referenceµµ; @@reference osisRef="mr 13:14"µµMark 13:14@@/referenceµµ the sign is the abomination in the holy place. @@reference osisRef="2th 2:4"µµ2 Thessalonians 2:4@@/referenceµµ. \v 24 \bd trodden down of the Gentiles\bd* \p The "times of the Gentiles" began with the captivity of Judah under Nebuchadnezzar @@reference osisRef="2ch 36:1-21"µµ2 Chronicles 36:1-21,@@/referenceµµ since which time Jerusalem has been under Gentile overlordship. \v 27 \bd Son of man\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it*. \v 28 \bd redemption\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 3:24"µµRomans 3:24@@/referenceµµ")\it* , See Scofield "@@reference osisRef="Scofield:ro 8:19"µµRomans 8:19@@/referenceµµ", See Scofield "@@reference osisRef="Scofield:ro 8:23"µµRomans 8:23@@/referenceµµ" \c 22 \p \v 1 \v 14 \bd And when the\bd* \p For the order of events on the night of the last passover, \it (See Scofield "@@reference osisRef="Scofield:Mt 26:20"µµMatthew 26:20@@/referenceµµ")\it*. \v 22 \bd Son of man\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it*. \v 30 \bd kingdom\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it*. \v 31 \bd wheat\bd* \p Peter was the wheat, his self-confidence the chaff. Cf. @@reference osisRef="mt 13:30"µµMatthew 13:30@@/referenceµµ; @@reference osisRef="joh 5:24"µµJohn 5:24@@/referenceµµ; @@reference osisRef="joh 10:23"µµ 10:23@@/referenceµµ; @@reference osisRef="ro 6:1 ro 6:2"µµRomans 6:1,2@@/referenceµµ; @@reference osisRef="1jo 1:8"µµ1 John 1:8@@/referenceµµ; @@reference osisRef="1jo 2:1"µµ 2:1@@/referenceµµ. \v 32 \bd art converted\bd* \p hast turned back again. \v 42 \bd cup\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 26:39"µµMatthew 26:39@@/referenceµµ")\it*. \v 43 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 45 \bd sleeping\bd* \p Peter was sleeping while his Master was praying, @@reference osisRef="lu 22:45"µµLuke 22:45,@@/referenceµµ resisting while his Master was submitting, Lu 22: 49-51, he followed afar off; sat down amongst his Lord's enemies; and denied his Lord, the faith, and the brotherhood. \v 48 \bd Son of man\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it*. \v 66 \bd And as soon\bd* \p For order of events on the day of the crucifixion, \it (See Scofield "@@reference osisRef="Scofield:Mt 26:57"µµMatthew 26:57@@/referenceµµ")\it*. \v 69 \bd Son of man\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it*. \c 23 \p \v 1 \v 7 \bd Herod\bd* \p See margin ref., \it (See Scofield "@@reference osisRef="Scofield:Mt 14:1"µµMatthew 14:1@@/referenceµµ")\it*. Also @@reference osisRef="lu 23:8 lu 23:11-12"µµLuke 23:8,11,12,@@/referenceµµ; @@reference osisRef="lu 23:15"µµLuke 23:15@@/referenceµµ; @@reference osisRef="lu 3:1"µµ 3:1@@/referenceµµ \v 33 \bd And when\bd* \p For order of events at the crucifixion, \it (See Scofield "@@reference osisRef="Scofield:Mt 26:20"µµMatthew 26:20@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:mt 27:33"µµMatthew 27:33@@/referenceµµ" \p The first note refers to the events of the night preceding; the second, the day of the event. \v 35 \bd people\bd* \p Jesus crucified is the true touchstone revealing what the world is: "The people stood beholding" in stolid indifference; the rulers, who wanted religion, but without a divine Christ crucified for their sins, "reviled"; the brutal amongst them mocked or railed; the conscious sinner prayed; the covetous sat down before the cross and played their sordid game. The cross is the judgment of this world. @@reference osisRef="joh 12:31"µµJohn 12:31@@/referenceµµ \v 42 \bd kingdom\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it*. \v 43 \bd Verily\bd* \p As to "paradise," cf. @@reference osisRef="lu 16:23"µµLuke 16:23@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Lu 16:23"µµLuke 16:23@@/referenceµµ")\it*. One thief was saved, that none need despair; but only one, that none should presume. \v 46 \bd gave up\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 27:50"µµMatthew 27:50@@/referenceµµ")\it*. \v 47 \bd righteous\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 10:10"µµRomans 10:10@@/referenceµµ")\it*. \p \c 24 \p \v 1 \bd upon the first\bd* \p For order of events at the resurrection, \it (See Scofield "@@reference osisRef="Scofield:Mt 28:1"µµMatthew 28:1@@/referenceµµ")\it*. \v 7 \bd Son of man\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it* , See Scofield "@@reference osisRef="Scofield:ro 3:23"µµRomans 3:23@@/referenceµµ". \v 13 \bd And, behold\bd* \p For order of our Lord's appearances after His resurrection, \it (See Scofield "@@reference osisRef="Scofield:Mt 28:9"µµMatthew 28:9@@/referenceµµ")\it* \v 21 \bd trusted\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it* \p \bd redeemed\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 3:24"µµRomans 3:24@@/referenceµµ")\it*. \v 23 \bd angels\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 33 \bd eleven\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mr 16:14"µµMark 16:14@@/referenceµµ")\it*. \v 44 \bd psalms\bd* \p See Summary, \it (See Scofield "@@reference osisRef="Scofield:Ps 118:29"µµPsalms 118:29@@/referenceµµ")\it*. \v 47 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 49 \bd upon you\bd* \p See note, \it (See Scofield "@@reference osisRef="Scofield:Ac 2:4"µµActs 2:4@@/referenceµµ")\it* \v 50 \bd as far as\bd* \p until they were opposite Bethany. \v 51 \bd while he blessed them\bd* \p The attitude of our Lord here characterizes this age. It is one of grace; an ascended Lord is blessing a believing people with spiritual blessings. The Jewish age was marked by temporal blessings as the reward of an obedient people. @@reference osisRef="de 28:1-15"µµDeuteronomy 28:1-15@@/referenceµµ. \p In the kingdom-age spiritual and temporal blessings unite. \p \bd heaven\bd* \p The Scriptures distinguish three heavens: first, the lower heavens, or the region of the clouds; secondly, the second or planetary heavens; and, thirdly, the heaven of heavens, the abode of God. scofield-main/usfm/sco.usfm43.usfm000066400000000000000000001523111435660420000173450ustar00rootroot00000000000000\id JHN \toc1 \toc2 \toc3 \c 1 \s Book Introduction - John \p @@reference osisRef="joh 1"µµRead first chapter of John@@/referenceµµ \p \bd WRITER\bd*: The fourth Gospel was written by the Apostle John @@reference osisRef="joh 21:24"µµJohn 21:24@@/referenceµµ. This has been questioned on critical grounds, but on the same grounds and with equal scholarship, the early date and Johanean authorship have been maintained. \p \bd DATE\bd*: The date of John's Gospel falls between A.D. 85 and 90. Probably the latter. \p \bd THEME\bd*: This is indicated both in the Prologue (@@reference osisRef="joh 1:1-14"µµ 1:1-14@@/referenceµµ), and in the last verse of the Gospel proper (@@reference osisRef="joh 20:31"µµ 20:31@@/referenceµµ), and is: The incarnation of the eternal Word, and Son of life; (2) that as many as believe on Him as "the Christ, the Son of God" (@@reference osisRef="joh 20:31"µµ 20:31@@/referenceµµ) may have eternal life. The prominent words are, "believed" and "life." \p The book is in seven natural divisions: \li Prologue: The eternal Word incarnate in Jesus the Christ, 1:1-14. \li The witness of John the Baptist, 1:15-34. \li The public ministry of Christ, 1:35-12:50. \li The private ministry of Christ to His own, 13:1-17:26. \li The sacrifice of Christ, 18:1-19:42. \li The manifestation of Christ in resurrection, 20:1-31. \li Epilogue: Christ the Master of life and service, 21:1-25. \p The events recorded in this book cover a period of 7 years. \v 1 \bd Word\bd* \p Gr. "Logos" (arm. "Memra," used in the Targums, or Heb. paraphrases, for God). The Greek term means, \li (1) a thought or concept; \li (2) the expression or utterance of that thought. As a designation of Christ, therefore, Logos is peculiarly felicitous because, \li (1) in Him are embodied all the treasures of the divine wisdom, the collective "thought" of God @@reference osisRef="1co 1:24"µµ1 Corinthians 1:24@@/referenceµµ; @@reference osisRef="eph 3:11"µµEphesians 3:11@@/referenceµµ; @@reference osisRef="col 2:2 col 2:3"µµColossians 2:2,3@@/referenceµµ and, \li (2) He is from eternity, but especially in His incarnation, the utterance or expression of the Person, and "thought" of Deity @@reference osisRef="joh 1:3-5 joh 1:9 joh 1:14-18"µµJohn 1:3-5,9,14-18@@/referenceµµ; @@reference osisRef="joh 14:9-11"µµ 14:9-11@@/referenceµµ; @@reference osisRef="col 2:9"µµColossians 2:9@@/referenceµµ. \p In the Being, Person, and work of Christ, Deity is told out. \v 5 \bd comprehended\bd* \p Or, apprehended; lit. "laid not hold of it." \v 10 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it* \v 11 \bd He came\bd* \p i.e. He came unto his own things, and his own people received him not. \v 17 \bd grace\bd* \p Grace. Summary: \li (1) Grace is "the kindness and love of God our Saviour toward man... not by works of righteousness which we have done" @@reference osisRef="tit 3:4 tit 3:5"µµTitus 3:4,5@@/referenceµµ. \p It is, therefore, constantly set in contrast to law, under which God demands righteousness from man, as, under grace, he gives righteousness to man @@reference osisRef="ro 3:21 ro 3:22"µµRomans 3:21,22@@/referenceµµ; @@reference osisRef="ro 8:4"µµ 8:4@@/referenceµµ; @@reference osisRef="phm 3:9"µµPhilemon 3:9@@/referenceµµ. Law is connected with Moses and works; grace with Christ and faith ; @@reference osisRef="joh 1:17"µµJohn 1:17@@/referenceµµ; @@reference osisRef="ro 10:4-10"µµRomans 10:4-10@@/referenceµµ. Law blesses the good; grace saves the bad ; @@reference osisRef="ex 19:5"µµExodus 19:5@@/referenceµµ; @@reference osisRef="eph 2:1-9"µµEphesians 2:1-9@@/referenceµµ. Law demands that blessings be earned; grace is a free gift ; @@reference osisRef="de 28:1-6"µµDeuteronomy 28:1-6@@/referenceµµ; @@reference osisRef="eph 2:8"µµEphesians 2:8@@/referenceµµ; @@reference osisRef="ro 4:4 ro 4:5"µµRomans 4:4,5@@/referenceµµ. \li (2) As a dispensation, grace begins with the death and resurrection of Christ @@reference osisRef="ro 3:24-26"µµRomans 3:24-26@@/referenceµµ @@reference osisRef="ro 4:24 ro 4:25"µµ 4:24,25@@/referenceµµ. The point of testing is no longer legal obedience as the condition of salvation, but acceptance or rejection of Christ, with good works as a fruit of salvation, ; @@reference osisRef="joh 1:12 joh 1:13"µµJohn 1:12,13@@/referenceµµ; @@reference osisRef="joh 3:36"µµ 3:36@@/referenceµµ; @@reference osisRef="mt 21:37"µµMatthew 21:37@@/referenceµµ; @@reference osisRef="mt 22:24"µµ 22:24@@/referenceµµ; @@reference osisRef="joh 15:22 joh 15:25"µµJohn 15:22,25@@/referenceµµ; @@reference osisRef="heb 1:2"µµHebrews 1:2@@/referenceµµ; @@reference osisRef="1jo 5:10-12"µµ1 John 5:10-12@@/referenceµµ. The immediate result of this testing was the rejection of Christ by the Jews, and His crucifixion by Jew and Gentile @@reference osisRef="ac 4:27"µµActs 4:27@@/referenceµµ. The predicted end of the testing of man under grace is the apostasy of the professing church: See "Apostasy" \it (See Scofield "@@reference osisRef="Scofield:2Ti 3:1"µµ2 Timothy 3:1@@/referenceµµ")\it* @@reference osisRef="2ti 3:1-8"µµ2 Timothy 3:1-8@@/referenceµµ and the resultant apocalyptic judgments. \li (3) Grace has a twofold manifestation: in salvation @@reference osisRef="ro 3:24"µµRomans 3:24@@/referenceµµ and in the walk and service of the saved @@reference osisRef="ro 6:15"µµRomans 6:15@@/referenceµµ. \p See, for the other six dispensations: \p Innocence, \it (See Scofield "@@reference osisRef="Scofield:Ge 1:28"µµGenesis 1:28@@/referenceµµ")\it* \p Conscience, \it (See Scofield "@@reference osisRef="Scofield:Ge 3:23"µµGenesis 3:23@@/referenceµµ")\it* \p Human Government, \it (See Scofield "@@reference osisRef="Scofield:Ge 8:21"µµGenesis 8:21@@/referenceµµ")\it* \p Promise, \it (See Scofield "@@reference osisRef="Scofield:Ge 12:1"µµGenesis 12:1@@/referenceµµ")\it* \p Law, \it (See Scofield "@@reference osisRef="Scofield:Ex 19:8"µµExodus 19:8@@/referenceµµ")\it* \p Kingdom, \it (See Scofield "@@reference osisRef="Scofield:Eph 1:10"µµEphesians 1:10@@/referenceµµ")\it*. \v 18 \bd hath seen God\bd* \p CF @@reference osisRef="ge 32:20"µµGenesis 32:20@@/referenceµµ; @@reference osisRef="ex 24:10"µµExodus 24:10@@/referenceµµ; @@reference osisRef="ex 33:18"µµ 33:18@@/referenceµµ; @@reference osisRef="jud 6:22"µµJudges 6:22@@/referenceµµ; @@reference osisRef="jud 13:22"µµ 13:22@@/referenceµµ; @@reference osisRef="re 22:4"µµRevelation 22:4@@/referenceµµ. The divine essence, God, veiled in angelic form, and especially as incarnate in Jesus Christ, has been seen of men. ; @@reference osisRef="ge 18:2 ge 18:22"µµGenesis 18:2,22@@/referenceµµ; @@reference osisRef="joh 14:8 joh 14:9"µµJohn 14:8,9@@/referenceµµ. \p \bd declared\bd* Lit. led him forth, i.e. into full revelation. @@reference osisRef="joh 14:9"µµJohn 14:9@@/referenceµµ. \v 29 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 39 \bd Come\bd* The call to discipleship. Cf. @@reference osisRef="mt 4:18-22"µµMatthew 4:18-22@@/referenceµµ the call to service. \p \bd tenth hour\bd* That was two hours before night. \v 51 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \c 3 \p \v 1 \v 3 \bd born again\bd* \p Regeneration: \li (1) The necessity of the new birth grows out of the incapacity of the natural man to "see" or "enter into" the kingdom of God. However gifted, moral, or refined, the natural man is absolutely blind to spiritual truth, and impotent to enter the kingdom; for he can neither obey, understand, nor please God @@reference osisRef="joh 3:3 joh 3:5 joh 3:6"µµJohn 3:3,5,6@@/referenceµµ; @@reference osisRef="ps 51:5"µµPsalms 51:5@@/referenceµµ; @@reference osisRef="jer 17:9"µµJeremiah 17:9@@/referenceµµ; @@reference osisRef="mr 7:21-23"µµMark 7:21-23@@/referenceµµ; @@reference osisRef="1co 2:14"µµ1 Corinthians 2:14@@/referenceµµ; @@reference osisRef="ro 8:7 ro 8:8"µµRomans 8:7,8@@/referenceµµ; @@reference osisRef="eph 2:3"µµEphesians 2:3@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Mt 6:33"µµMatthew 6:33@@/referenceµµ")\it*. \li (2) The new birth is not a reformation of the old nature \it (See Scofield "@@reference osisRef="Scofield:Ro 6:6"µµRomans 6:6@@/referenceµµ")\it* but a creative act of the holy Spirit @@reference osisRef="joh 3:5"µµJohn 3:5@@/referenceµµ; @@reference osisRef="joh 1:12 joh 1:13"µµ 1:12,13@@/referenceµµ; @@reference osisRef="2co 5:17"µµ2 Corinthians 5:17@@/referenceµµ; @@reference osisRef="eph 2:10"µµEphesians 2:10@@/referenceµµ; @@reference osisRef="eph 4:24"µµ 4:24@@/referenceµµ. \li (3) The condition of the new birth is faith in Christ crucified @@reference osisRef="joh 3:14 joh 3:15"µµJohn 3:14,15@@/referenceµµ; @@reference osisRef="joh 1:12 joh 1:13"µµ 1:12,13@@/referenceµµ; @@reference osisRef="ga 3:24"µµGalatians 3:24@@/referenceµµ \li (4) Through the new birth the believer becomes a partaker of the divine nature and of the life of Christ Himself @@reference osisRef="ga 2:20"µµGalatians 2:20@@/referenceµµ; @@reference osisRef="eph 2:10"µµEphesians 2:10@@/referenceµµ; @@reference osisRef="eph 4:24"µµ 4:24@@/referenceµµ; @@reference osisRef="col 1:27"µµColossians 1:27@@/referenceµµ; @@reference osisRef="1pe 1:23-25"µµ1 Peter 1:23-25@@/referenceµµ; @@reference osisRef="2pe 1:4"µµ2 Peter 1:4@@/referenceµµ; @@reference osisRef="1jo 5:10-12"µµ1 John 5:10-12@@/referenceµµ \p \v 10 \bd a master\bd* \p Lit. Art thou the teacher of Israel, etc. \v 13 \bd Son of man\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it* \v 16 \bd perish\bd* \p (Greek - \w ἀπόλλυμι|strong="G622"\w*," trans). "marred," @@reference osisRef="mr 2:22"µµMark 2:22,@@/referenceµµ "lost," ; @@reference osisRef="mt 10:6"µµMatthew 10:6@@/referenceµµ; @@reference osisRef="mt 15:24"µµ 15:24@@/referenceµµ; @@reference osisRef="mt 18:11"µµ 18:11@@/referenceµµ; @@reference osisRef="lu 15:4 lu 15:6 lu 15:32"µµLuke 15:4,6,32@@/referenceµµ. In no N.T. instance does it signify cessation of existence or of consciousness. It is the condition of every non-believer. \p \bd world\bd* kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 17 \bd world\bd* kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it* \p \bd condemn\bd* Or, judge, and so in @@reference osisRef="joh 3:18 joh 3:19"µµJohn 3:18,19,@@/referenceµµ cf. @@reference osisRef="joh 15:22-24"µµJohn 15:22-24@@/referenceµµ. \p \bd saved\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it* \v 18 \bd He that\bd* \p See, @@reference osisRef="joh 6:40 joh 6:47"µµJohn 6:40,47@@/referenceµµ; @@reference osisRef="ro 8:1"µµRomans 8:1@@/referenceµµ \v 19 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \c 4 \p \v 1 \v 22 \bd salvation\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it* \v 23 \bd spirit\bd* \p That the Holy Spirit is meant is clear for @@reference osisRef="joh 4:24"µµJohn 4:24@@/referenceµµ. \v 24 \bd God\bd* \p Cf. \it (See Scofield "@@reference osisRef="Scofield:Joh 1:18"µµJohn 1:18@@/referenceµµ")\it* \v 27 \bd that he\bd* \p that he was talking with a woman. \v 42 \bd Saviour\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it* \p \bd world\bd* kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it* \v 46 \bd nobleman\bd* \p Or, courtier, or, ruler. \c 5 \p \v 1 \v 2 \bd market a pool\bd* \p Or, gate, @@reference osisRef="ne 3:1"µµNehemiah 3:1@@/referenceµµ; @@reference osisRef="ne 12:39"µµ 12:39@@/referenceµµ \v 3 \bd waiting for\bd* \p The Sinai MS. omits "waiting for the moving of the water." and all of @@reference osisRef="joh 5:4"µµJohn 5:4@@/referenceµµ. \v 4 \bd For\bd* See margin ref. \it (See Scofield "@@reference osisRef="Scofield:Joh 5:3"µµJohn 5:3@@/referenceµµ")\it* \p \bd angel\bd* See note, \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 14 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 18 \bd his Father\bd* \p (Greek - \w βιβλαρίδιον|strong="G974"\w*," his own Father). The Jews understood perfectly that Jesus was claiming to be God. Cf. @@reference osisRef="joh 10:33"µµJohn 10:33@@/referenceµµ. \v 31 \bd witness\bd* \p Cf. @@reference osisRef="joh 8:14"µµJohn 8:14@@/referenceµµ. In @@reference osisRef="joh 5:31"µµJohn 5:31@@/referenceµµ our Lord, defending His Messianic claims before Jews who denied those claims, accepts the biblical rule of evidence, which required "two witnesses" ; @@reference osisRef="joh 8:17"µµJohn 8:17@@/referenceµµ; @@reference osisRef="nu 35:30"µµNumbers 35:30@@/referenceµµ; @@reference osisRef="de 17:6"µµDeuteronomy 17:6@@/referenceµµ. A paraphrase of verse @@reference osisRef="joh 5:31"µµJohn 5:31@@/referenceµµ would be: "If I bear witness of myself ye will say my witness is not true." Cf. @@reference osisRef="joh 8:14"µµJohn 8:14@@/referenceµµ. \v 34 \bd saved\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 37 \bd seen\bd* Cf. \p \it (See Scofield "@@reference osisRef="Scofield:Joh 1:18"µµJohn 1:18@@/referenceµµ")\it*. \c 6 \p \v 1 \v 14 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 27 \bd Son of man\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it*. \v 33 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 51 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 69 \bd we believe\bd* \p Or, we have believed and come to understand that thou art the Holy One of God. \v 70 \bd devil\bd* \p (Greek - \w διάβολος|strong="G1228"\w*," adversary, usually trans). Satan. Cf. \it (See Scofield "@@reference osisRef="Scofield:Re 20:10"µµRevelation 20:10@@/referenceµµ")\it*. Also see, @@reference osisRef="joh 13:27"µµJohn 13:27@@/referenceµµ. \c 7 \p \v 1 \v 4 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 7 \bd world\bd* \p kosmos = world-system. @@reference osisRef="joh 8:23"µµJohn 8:23@@/referenceµµ; @@reference osisRef="joh 7:7"µµ 7:7,@@/referenceµµ See note, @@reference osisRef="re 13:3-8"µµRevelation 13:3-8,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \v 20 \bd devil\bd* demon. \p \it (See Scofield "@@reference osisRef="Scofield:Mt 7:22"µµMatthew 7:22@@/referenceµµ")\it*. \v 22 \bd but of the fathers\bd* \p @@reference osisRef="ge 17:10"µµGenesis 17:10@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Mt 12:1"µµMatthew 12:1@@/referenceµµ")\it*. \v 24 \bd righteous\bd* \p \it (See Scofield "@@reference osisRef="Scofield:1Jo 3:7"µµ1 John 3:7@@/referenceµµ")\it*. \v 39 \bd Spirit\bd* \p Holy Spirit. @@reference osisRef="joh 14:17 joh 14:26"µµJohn 14:17,26@@/referenceµµ; @@reference osisRef="mt 1:18"µµMatthew 1:18@@/referenceµµ See summary note, \it (See Scofield "@@reference osisRef="Scofield:Ac 2:4"µµActs 2:4@@/referenceµµ")\it*. \v 53 \bd and every man\bd* \p @@reference osisRef="joh 7:53-joh 8:11"µµJohn 7:53-8:11@@/referenceµµ; is not found in some of the most ancient manuscripts. Augustine declares that it was stricken from many copies of the sacred story because of a prudish fear that it might teach immorality! But the immediate context @@reference osisRef="joh 7:12-46"µµJohn 7:12-46@@/referenceµµ beginning with Christ's declaration, "I am the light of the world." seems clearly to have its occasion in the conviction wrought in the hearts of the Pharisees, as recorded in ; @@reference osisRef="joh 7:9"µµJohn 7:9@@/referenceµµ; as also, it explains the peculiar virulence of the Pharisee's words (@@reference osisRef="joh 7:41"µµJohn 7:41@@/referenceµµ). \p \c 8 \p \v 1 \bd Jesus\bd* \p @@reference osisRef="joh 7:53-joh 8:11"µµJohn 7:53-8:11@@/referenceµµ; is not found in some of the most ancient manuscripts. Augustine declares that it was stricken from many copies of the sacred story because of a prudish fear that it might teach immorality! But the immediate context @@reference osisRef="joh 7:12-46"µµJohn 7:12-46@@/referenceµµ beginning with Christ's declaration, "I am the light of the world." seems clearly to have its occasion in the conviction wrought in the hearts of the Pharisees, as recorded in ; @@reference osisRef="joh 8:9"µµJohn 8:9@@/referenceµµ; as also, it explains the peculiar virulence of the Pharisee's words (@@reference osisRef="joh 7:41"µµJohn 7:41@@/referenceµµ). \v 7 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 12 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 21 \bd sins\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 23 \bd world\bd* \p kosmos = world-system. @@reference osisRef="joh 12:25 joh 12:31"µµJohn 12:25,31@@/referenceµµ; @@reference osisRef="joh 7:7"µµ 7:7@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \v 24 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 26 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 28 \bd Son of man\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it*. \v 34 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 37 \bd Abraham's\bd* \p Cf. @@reference osisRef="joh 8:39"µµJohn 8:39@@/referenceµµ. The contrast, "I know that ye are Abraham's seed"--"If ye were Abraham's children," is that between the natural and the spiritual posterity of Abraham. The Israelitish people and Ishmaelites are the former; all who are "of like precious faith with Abraham," whether Jews or Gentiles, are the latter ; @@reference osisRef="ro 9:6-8"µµRomans 9:6-8@@/referenceµµ; @@reference osisRef="ga 3:6-14"µµGalatians 3:6-14@@/referenceµµ. \p See "Abrahamic Covenant," \it (See Scofield "@@reference osisRef="Scofield:Ge 15:18"µµGenesis 15:18@@/referenceµµ")\it*. \v 44 \bd the devil\bd* \p diabolos. \it (See Scofield "@@reference osisRef="Scofield:Re 20:10"µµRevelation 20:10@@/referenceµµ")\it* \p Satan, @@reference osisRef="joh 13:2 joh 13:27"µµJohn 13:2,27@@/referenceµµ; @@reference osisRef="ge 3:1"µµGenesis 3:1@@/referenceµµ. \v 46 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 48 \bd devil\bd* \p demon. \it (See Scofield "@@reference osisRef="Scofield:Mt 7:22"µµMatthew 7:22@@/referenceµµ")\it*. \v 49 \bd devil\bd* \p demon. \it (See Scofield "@@reference osisRef="Scofield:Mt 7:22"µµMatthew 7:22@@/referenceµµ")\it*. \c 9 \p \v 1 \v 3 \bd sinned\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 5 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 16 \bd sinner\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 24 \bd sinner\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 31 \bd sinner\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 39 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 41 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \p \c 10 \p \v 1 \v 7 \bd I am the door of the sheep\bd* \p The shepherd work of our Lord has three aspects: \li (1) As the "Good" Shepherd He gives His life for the sheep @@reference osisRef="joh 10:11"µµJohn 10:11@@/referenceµµ and is, therefore, "the door" by which "if any man enter in he shall be saved." @@reference osisRef="joh 10:9"µµJohn 10:9@@/referenceµµ. This answers to Ps 22. \li (2) He is the "Great" Shepherd, "brought again from the dead" @@reference osisRef="heb 13:20"µµHebrews 13:20@@/referenceµµ to care for and make perfect the sheep. This answers to Ps 23. \li (3) He is the "Chief" Shepherd, who is coming in glory to give crowns of reward to the faithful shepherds @@reference osisRef="1pe 5:4"µµ1 Peter 5:4@@/referenceµµ. This answers to Ps 24. \p \v 9 \bd saved\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 16 \bd other sheep\bd* \p i.e. not of the Jewish fold, but Gentiles. @@reference osisRef="joh 10:4"µµJohn 10:4@@/referenceµµ; @@reference osisRef="isa 56:8"µµIsaiah 56:8@@/referenceµµ; @@reference osisRef="joh 17:20"µµJohn 17:20@@/referenceµµ; @@reference osisRef="ac 15:7-9"µµActs 15:7-9@@/referenceµµ. \v 20 \bd devil\bd* \p demon. \it (See Scofield "@@reference osisRef="Scofield:Mt 7:22"µµMatthew 7:22@@/referenceµµ")\it*. \v 28 \bd never\bd* \p Or, in no wise ever perish. Cf. @@reference osisRef="joh 6:37"µµJohn 6:37@@/referenceµµ. \v 36 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 39 \bd escaped\bd* \p Or, went forth out of their hand. See, @@reference osisRef="lu 4:30"µµLuke 4:30@@/referenceµµ; @@reference osisRef="joh 8:59"µµJohn 8:59@@/referenceµµ. \c 11 \p \v 1 \v 26 \bd never die\bd* \p i.e. the "second death." Cf. @@reference osisRef="re 2:1"µµRevelation 2:1@@/referenceµµ; @@reference osisRef="re 20:6"µµ 20:6@@/referenceµµ. \v 27 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \c 12 \p \v 1 \v 3 \bd Mary\bd* As Martha stands for service, and Lazarus for communion, so Mary shows us the worship of a grateful heart. Others before her had come to his feet to have their need met; she came to give Him His due. Though two of the evangelists record her act, John alone gives her name. \p \bd feet of\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 26:7"µµMatthew 26:7@@/referenceµµ")\it*. \v 12 \bd when they\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 21:4"µµMatthew 21:4@@/referenceµµ")\it*. \v 19 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 23 \bd answered\bd* \p He does not receive these Gentiles. A Christ in the flesh, King of the Jews, could be no proper object of faith to the Gentiles, though the Jews should have believed on Him as such. For Gentiles the corn of wheat must fall into the ground and die; Christ must be lifted up on the cross and believed in as a sacrifice for sin, as seed of Abraham, not David @@reference osisRef="joh 12:24 joh 12:32"µµJohn 12:24,32@@/referenceµµ; @@reference osisRef="ga 3:7-14"µµGalatians 3:7-14@@/referenceµµ; @@reference osisRef="eph 2:11-13"µµEphesians 2:11-13@@/referenceµµ. \p \bd Son of man\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it*. \v 24 \bd Except\bd* \p Chapters 12-17 are a progression according to the order of approach to God in the tabernacle types: chapter 12., in which Christ speaks of His death, answers to the brazen altar of burnt-offering, type of the cross. Passing from the altar toward the holy of holies, the laver is next reached @@reference osisRef="ex 30:17-21"µµExodus 30:17-21,@@/referenceµµ answering to Chapter 13. With His associate priests, now purified, the High Priest approaches and enters the holy place, in the high communion of Chapters 14-16. Entering alone the holy of holies @@reference osisRef="joh 17:1"µµJohn 17:1,@@/referenceµµ the High Priest intercedes. (Cf) @@reference osisRef="heb 7:24-28"µµHebrews 7:24-28@@/referenceµµ. That intercession is not for the salvation, but the keeping and blessing of those for whom He prays. His death (assumed as accomplished), @@reference osisRef="joh 17:4"µµJohn 17:4@@/referenceµµ has saved them. \v 25 \bd world\bd* \p kosmos = world-system. \p @@reference osisRef="joh 14:17 joh 14:19 joh 14:22 joh 14:27 joh 14:30"µµJohn 14:17,19,22,27,30@@/referenceµµ; @@reference osisRef="joh 7:7"µµ 7:7@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \v 29 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 31 \bd judgments\bd* \p The Seven Judgments. \p (1) Of Jesus Christ as bearing the believer's sins. The sins of believers have been judged in the person of Jesus Christ "lifted up" on the cross. The result was death for Christ, and justification for the believer, who can never again be put in jeopardy. \p @@reference osisRef="joh 5:24"µµJohn 5:24@@/referenceµµ; @@reference osisRef="ro 5:9"µµRomans 5:9@@/referenceµµ; @@reference osisRef="ro 8:1"µµ 8:1@@/referenceµµ; @@reference osisRef="2co 5:21"µµ2 Corinthians 5:21@@/referenceµµ; @@reference osisRef="ga 3:13"µµGalatians 3:13@@/referenceµµ. ; @@reference osisRef="heb 9:26-28"µµHebrews 9:26-28@@/referenceµµ; @@reference osisRef="heb 10:10 heb 10:14-17"µµ 10:10,14-17@@/referenceµµ; @@reference osisRef="1pe 2:24"µµ1 Peter 2:24@@/referenceµµ; @@reference osisRef="1pe 3:18"µµ 3:18@@/referenceµµ. \p See other judgments, \p \it (See Scofield "@@reference osisRef="Scofield:1Co 11:31"µµ1 Corinthians 11:31@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:2co 5:10"µµ2 Corinthians 5:10@@/referenceµµ". See Scofield "@@reference osisRef="Scofield:mt 25:32"µµMatthew 25:32@@/referenceµµ". See Scofield "@@reference osisRef="Scofield:eze 20:37"µµEzekiel 20:37@@/referenceµµ". See Scofield "@@reference osisRef="Scofield:jude 1:6"µµJude 1:6@@/referenceµµ". See Scofield "@@reference osisRef="Scofield:re 20:12"µµRevelation 20:12@@/referenceµµ". \p \bd world\bd* kosmos = world-system. @@reference osisRef="joh 14:17 joh 14:19 joh 14:22 joh 14:27 joh 14:30"µµJohn 14:17,19,22,27,30@@/referenceµµ; @@reference osisRef="joh 7:7"µµ 7:7@@/referenceµµ See note, @@reference osisRef="re 13:3-8"µµRevelation 13:3-8@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it* \v 47 \bd world\bd* kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \p \c 13 \p \v 1 \bd before the feast\bd* \p For order of events during the night of the last passover, \it (See Scofield "@@reference osisRef="Scofield:Mt 26:20"µµMatthew 26:20@@/referenceµµ")\it*. \v 2 \bd devil\bd* diabolos. \it (See Scofield "@@reference osisRef="Scofield:Re 20:10"µµRevelation 20:10@@/referenceµµ")\it*. \v 10 \bd needeth\bd* \p The underlying imagery is of an oriental returning from the public baths to his house. His feet would contract defilement and require cleansing, but not his body. So the believer is cleansed as before the law from all sin "once for all" @@reference osisRef="heb 10:1-12"µµHebrews 10:1-12@@/referenceµµ but needs ever to bring his daily sins to the Father in confession, that he may abide in unbroken fellowship with the Father and with the Son @@reference osisRef="1jo 1:1-10"µµ1 John 1:1-10@@/referenceµµ. The blood of Christ answers forever to all the law could say as to the believer's guilt, but he needs constant cleansing from the defilement of sin, ; @@reference osisRef="eph 5:25-27"µµEphesians 5:25-27@@/referenceµµ; @@reference osisRef="1jo 5:6"µµ1 John 5:6@@/referenceµµ. Typically, the order of approach to the presence of God was, first, the brazen altar of sacrifice, and then the laver of cleansing @@reference osisRef="ex 40:6 ex 40:7"µµExodus 40:6,7@@/referenceµµ. See, also, the order in @@reference osisRef="ex 30:17-21"µµExodus 30:17-21@@/referenceµµ. Christ cannot have communion with a defiled saint, but He can and will cleanse him. \p \bd washed\bd* Lit. bathed. The Greek word signifies a complete ablution. "Wash" is another word. \v 31 \bd Son of man\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 8:20"µµMatthew 8:20@@/referenceµµ")\it*. \c 14 \p \v 1 \v 3 \bd receive you unto myself\bd* \p This promise of a second advent of Christ is to be distinguished from His return in glory to the earth; it is the first intimation in Scripture of "the day of Christ". \it (See Scofield "@@reference osisRef="Scofield:1Co 1:8"µµ1 Corinthians 1:8@@/referenceµµ")\it*. Here He comes for His saints @@reference osisRef="1th 4:14-17"µµ1 Thessalonians 4:14-17@@/referenceµµ there @@reference osisRef="mt 24:29 mt 24:30"µµMatthew 24:29,30@@/referenceµµ. He come to judge the nations, etc. \v 16 \bd Comforter\bd* \p G. Parakletos, "one called alongside to help." Translated "advocate," @@reference osisRef="1jo 2:1"µµ1 John 2:1@@/referenceµµ. Christ is the believer's Paraclete with the Father when he sins; the Holy Spirit the believer's indwelling Paraclete to help his ignorance and infirmity and to make intercession @@reference osisRef="ro 8:26 ro 8:27"µµRomans 8:26,27@@/referenceµµ. \p (See "Holy Spirit," N.T. doctrine,) @@reference osisRef="mt 1:18"µµMatthew 1:18@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ac 2:4"µµActs 2:4@@/referenceµµ")\it*. \p \bd And I will\bd* \it (See Scofield "@@reference osisRef="Scofield:Lu 11:13"µµLuke 11:13@@/referenceµµ")\it*. \v 17 \bd world\bd* \p kosmos = world-system. @@reference osisRef="joh 15:18 joh 15:19"µµJohn 15:18,19@@/referenceµµ; @@reference osisRef="joh 7:7"µµ 7:7@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \v 19 \bd world\bd* \p kosmos = world-system. @@reference osisRef="joh 15:18 joh 15:19"µµJohn 15:18,19@@/referenceµµ; @@reference osisRef="joh 7:7"µµ 7:7@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \v 22 \bd world\bd* \p kosmos = world-system. @@reference osisRef="joh 15:18 joh 15:19"µµJohn 15:18,19@@/referenceµµ; @@reference osisRef="joh 7:7"µµ 7:7@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \v 27 \bd Peace\bd* Cf. \it (See Scofield "@@reference osisRef="Scofield:Mt 10:34"µµMatthew 10:34@@/referenceµµ")\it*. \p \bd world\bd* kosmos = world-system. @@reference osisRef="joh 15:18 joh 15:19"µµJohn 15:18,19@@/referenceµµ; @@reference osisRef="joh 7:7"µµ 7:7@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \v 31 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \p \c 15 \p \v 1 \bd true\bd* \p "True" in contrast with Israel. @@reference osisRef="isa 5:1-7"µµIsaiah 5:1-7@@/referenceµµ. \v 2 \bd purgeth\bd* \p Three conditions of the fruitful life: Cleansing, @@reference osisRef="joh 15:2 joh 15:3"µµJohn 15:2,3@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Joh 13:10"µµJohn 13:10@@/referenceµµ")\it* , abiding , See Scofield "@@reference osisRef="Scofield:joh 15:4"µµJohn 15:4@@/referenceµµ", obedience, @@reference osisRef="joh 15:4 joh 15:10 joh 15:12"µµJohn 15:4,10,12,@@/referenceµµ (See "Law of Christ,") @@reference osisRef="ga 6:2"µµGalatians 6:2@@/referenceµµ. See Scofield "@@reference osisRef="Scofield:2jo 1:5"µµ2 John 1:5@@/referenceµµ". \v 4 \bd abide\bd* \p To abide in Christ is, on the one hand, to have no known sin unjudged and unconfessed, no interest into which He is not brought, no life which He cannot share. On the other hand, the abiding one takes all burdens to Him, and draws all wisdom, life and strength from Him. It is not unceasing consciousness of these things, and of Him, but that nothing is allowed in the life which separates from Him. \p See "Fellowship," @@reference osisRef="1jo 1:3"µµ1 John 1:3@@/referenceµµ. See "Communion," @@reference osisRef="1co 10:16"µµ1 Corinthians 10:16@@/referenceµµ. \v 8 \bd much fruit\bd* \p Three degrees in fruit-bearing: "Fruit," @@reference osisRef="joh 15:2"µµJohn 15:2,@@/referenceµµ "more fruit," @@reference osisRef="joh 15:2"µµJohn 15:2,@@/referenceµµ "much fruit," @@reference osisRef="joh 15:5 joh 15:8"µµJohn 15:5,8@@/referenceµµ. As we bear "much fruit" the Father is glorified in us. The minor moralities and graces of Christianity are often imitated, but never the ninefold "fruit" of @@reference osisRef="ga 5:22 ga 5:23"µµGalatians 5:22,23@@/referenceµµ. Where such fruit is the Father glorified. The Pharisees were moral and intensely "religious," but not one of them could say with Christ, "I have glorified thee on the earth" @@reference osisRef="joh 17:4"µµJohn 17:4@@/referenceµµ. \v 15 \bd Henceforth\bd* \p Progressive intimacy in John: Servants, @@reference osisRef="joh 13:13"µµJohn 13:13,@@/referenceµµ Friends @@reference osisRef="joh 15:15"µµJohn 15:15,@@/referenceµµ Brethren, @@reference osisRef="joh 20:17"µµJohn 20:17@@/referenceµµ. \v 18 \bd world\bd* \p kosmos = world-system. @@reference osisRef="joh 16:11 joh 16:33"µµJohn 16:11,33@@/referenceµµ; @@reference osisRef="joh 7:7"µµ 7:7@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \v 19 \bd the world\bd* kosmos = world-system. @@reference osisRef="joh 16:11 joh 16:33"µµJohn 16:11,33@@/referenceµµ; @@reference osisRef="joh 7:7"µµ 7:7@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \p \bd out of the world\bd* kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 22 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 24 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \c 16 \p \v 1 \v 8 \bd world\bd* kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \p \bd sin\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 11 \bd world\bd* \p kosmos = world-system. @@reference osisRef="joh 17:14"µµJohn 17:14@@/referenceµµ; @@reference osisRef="joh 7:7"µµ 7:7@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \v 12 \bd I have yet\bd* \p Christ's pre-authentication of the New Testament: \li (1) he expressly declared that He would leave "many things" unrevealed (@@reference osisRef="joh 16:12"µµJohn 16:12@@/referenceµµ). \li (2) He promised that this revelation should be completed ("all things") after the Spirit should come, and that such additional revelation should include new prophecies (Joh 16:)). \li (3) He chose certain persons to receive such additional revelations, and to be His witnesses to them @@reference osisRef="mt 28:19"µµMatthew 28:19@@/referenceµµ; @@reference osisRef="joh 15:27"µµJohn 15:27@@/referenceµµ; @@reference osisRef="joh 16:13"µµ 16:13@@/referenceµµ; @@reference osisRef="ac 1:8"µµActs 1:8@@/referenceµµ; @@reference osisRef="ac 9:15-17"µµActs 9:15-17@@/referenceµµ. \li (4) he gave to their words when speaking for Him in the Spirit precisely the same authority as His own @@reference osisRef="mt 10:14 mt 10:15"µµMatthew 10:14,15@@/referenceµµ; @@reference osisRef="lu 10:16"µµLuke 10:16@@/referenceµµ; @@reference osisRef="joh 13:20"µµJohn 13:20@@/referenceµµ; @@reference osisRef="joh 17:20"µµ 17:20@@/referenceµµ see e.g. @@reference osisRef="1co 14:37"µµ1 Corinthians 14:37@@/referenceµµ and "Inspiration," ; @@reference osisRef="ex 4:15"µµExodus 4:15@@/referenceµµ; @@reference osisRef="re 22:19"µµRevelation 22:19@@/referenceµµ. \p \v 13 \bd of himself\bd* \p from himself. Cf. next clause. \v 20 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 28 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 33 \bd world\bd* \p kosmos = world-system. @@reference osisRef="joh 17:14 joh 17:16"µµJohn 17:14,16@@/referenceµµ; @@reference osisRef="joh 7:7"µµ 7:7@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \p \c 17 \p \v 1 \bd glorify\bd* \p Seven petitions: \li (1) That Jesus may be glorified as the Son who has glorified the Father (@@reference osisRef="joh 17:1"µµJohn 17:1@@/referenceµµ), @@reference osisRef="php 2:9-11"µµPhilippians 2:9-11@@/referenceµµ. \li (2) for restoration to the eternal glory (@@reference osisRef="joh 17:5"µµJohn 17:5@@/referenceµµ); \li (3) for the safety of believers from \li2 (a) the world (@@reference osisRef="joh 17:11"µµJohn 17:11@@/referenceµµ) (b) the evil one (@@reference osisRef="joh 17:15"µµJohn 17:15@@/referenceµµ); \li (4) for the sanctification of believers (@@reference osisRef="joh 17:17"µµJohn 17:17@@/referenceµµ); \li (5) for the spiritual unity of believers (@@reference osisRef="joh 17:21"µµJohn 17:21@@/referenceµµ); \li (6) that the world may believe (@@reference osisRef="joh 17:21"µµJohn 17:21@@/referenceµµ); \li (7) that believers may be with Him in heaven to behold and share His glory (@@reference osisRef="joh 17:24"µµJohn 17:24@@/referenceµµ). \p \v 2 \bd give eternal life\bd* \p Christ's gifts to those whom the Father gave Him: Eternal life @@reference osisRef="joh 17:2"µµJohn 17:2@@/referenceµµ; the Father's name (@@reference osisRef="joh 17:6 joh 17:26"µµJohn 17:6,26@@/referenceµµ; @@reference osisRef="joh 20:17"µµ 20:17@@/referenceµµ), the Father's words (@@reference osisRef="joh 17:8 joh 17:14"µµJohn 17:8,14@@/referenceµµ)); His own joy (@@reference osisRef="joh 17:13"µµJohn 17:13@@/referenceµµ); His own glory (@@reference osisRef="joh 17:22"µµJohn 17:22@@/referenceµµ). \p \bd given him\bd* \p Seven times Jesus speaks of believers as given to Him by the Father (@@reference osisRef="joh 17:2 joh 17:6 joh 17:9 joh 17:11-12 joh 17:24"µµJohn 17:2,6,9,11,12,24@@/referenceµµ). Jesus Christ is God's love-gift to the world (@@reference osisRef="joh 3:16"µµJohn 3:16@@/referenceµµ), and believers are the Father's love-gift to Jesus Christ. It is Christ who commits the believer to the Father for safe keeping, so that the believer's security rests upon the Father's faithfulness to His Son Jesus Christ. \v 6 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 9 \bd world\bd* \p kosmos = world-system. @@reference osisRef="joh 17:14 joh 17:16"µµJohn 17:14,16@@/referenceµµ; @@reference osisRef="joh 7:7"µµ 7:7@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \v 12 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 14 \bd world\bd* \p kosmos = world-system. @@reference osisRef="joh 18:36"µµJohn 18:36@@/referenceµµ; @@reference osisRef="joh 7:7"µµ 7:7,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \v 15 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 16 \bd world\bd* \p kosmos = world-system. @@reference osisRef="joh 18:36"µµJohn 18:36@@/referenceµµ; @@reference osisRef="joh 7:7"µµ 7:7@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \v 18 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 21 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 23 \bd perfect\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. \p \bd world\bd* kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 25 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \c 18 \p \v 1 \v 19 \bd The high priest\bd* \p For the order of events on the day of the crucifixion, \it (See Scofield "@@reference osisRef="Scofield:Mt 26:57"µµMatthew 26:57@@/referenceµµ")\it*. \v 20 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 36 \bd of this\bd* Gk. ek, out of, or according to. \p \bd world\bd* kosmos = world-system. @@reference osisRef="1co 1:20"µµ1 Corinthians 1:20@@/referenceµµ; @@reference osisRef="joh 7:7"µµJohn 7:7@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \v 37 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \c 19 \p \v 1 \v 11 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 14 \bd sixth hour\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mr 15:25"µµMark 15:25@@/referenceµµ")\it*. \v 16 \bd Then\bd* \p For order of events, \it (See Scofield "@@reference osisRef="Scofield:Mt 27:33"µµMatthew 27:33@@/referenceµµ")\it*. \v 30 \bd It is finished\bd* It is the Victor's cry. @@reference osisRef="joh 4:34"µµJohn 4:34@@/referenceµµ; @@reference osisRef="joh 17:4"µµ 17:4@@/referenceµµ; @@reference osisRef="ro 10:4"µµRomans 10:4@@/referenceµµ; @@reference osisRef="ga 3:13"µµGalatians 3:13@@/referenceµµ; @@reference osisRef="heb 10:5-10"µµHebrews 10:5-10@@/referenceµµ. \p \bd and gave up\bd* delivered up his spirit. \it (See Scofield "@@reference osisRef="Scofield:Mt 27:50"µµMatthew 27:50@@/referenceµµ")\it*. \p \c 20 \p \v 1 \bd Mary\bd* \p For order of events on the resurection day, \it (See Scofield "@@reference osisRef="Scofield:Mt 28:1"µµMatthew 28:1@@/referenceµµ")\it*. \v 17 \bd Touch me not\bd* \p Cf. @@reference osisRef="mt 28:9"µµMatthew 28:9,@@/referenceµµ "and they came and held him by the feet." A contradiction has been supposed. Three views are held: \li (1) That Jesus speaks to Mary as the High Priest fulfilling the day of atonement (Le 16). Having accomplished the sacrifice, He was on His way to present the sacred blood in heaven, and that, between the meeting with Mary in the garden and the meeting of @@reference osisRef="mt 28:9"µµMatthew 28:9@@/referenceµµ. He had so ascended and returned: a view in harmony with types. \li (2) That Mary Magdalene, knowing as yet only Christ after the flesh @@reference osisRef="2co 5:15-17"µµ2 Corinthians 5:15-17@@/referenceµµ and having found her Beloved, sought only to hold Him so; while He, about to assume a new relation to His disciples in ascension, gently teaches Mary that now she must not seek to hold Him to the earth, but rather become His messenger of the new joy. \li (3) That He merely meant: "Do not detain me now; I am not yet ascended; you will see me again; run rather to my brethren," etc. \p \bd Touch me not\bd* Or, do not detain me. \v 28 \bd My Lord and My God\bd* \p The deity of Jesus Christ is declared in Scripture: \li (1) In the intimations and explicit predictions of the O.T. \li2 (a) The theophanies intimate the appearance of God in human form, and His ministry thus to man @@reference osisRef="ge 16:7-13"µµGenesis 16:7-13@@/referenceµµ; @@reference osisRef="ge 18:2-23"µµ 18:2-23@@/referenceµµ especially ; @@reference osisRef="ge 18:17"µµGenesis 18:17@@/referenceµµ; @@reference osisRef="ge 32:28"µµ 32:28@@/referenceµµ with ; @@reference osisRef="ho 12:3-5"µµHosea 12:3-5@@/referenceµµ; @@reference osisRef="ex 3:2-14"µµExodus 3:2-14@@/referenceµµ. (b) The Messiah is expressly declared to be the Son of God @@reference osisRef="ps 2:2-9"µµPsalms 2:2-9@@/referenceµµ and God ; @@reference osisRef="ps 45:6 ps 45:7"µµPsalms 45:6,7@@/referenceµµ; @@reference osisRef="heb 1:8 heb 1:9"µµHebrews 1:8,9@@/referenceµµ; @@reference osisRef="ps 110:1"µµPsalms 110:1@@/referenceµµ; @@reference osisRef="mt 22:44"µµMatthew 22:44@@/referenceµµ; @@reference osisRef="ac 2:34"µµActs 2:34@@/referenceµµ; @@reference osisRef="heb 1:13"µµHebrews 1:13@@/referenceµµ; @@reference osisRef="ps 110:4"µµPsalms 110:4@@/referenceµµ; @@reference osisRef="heb 5:6"µµHebrews 5:6@@/referenceµµ; @@reference osisRef="heb 6:20"µµ 6:20@@/referenceµµ; @@reference osisRef="heb 7:17-21"µµ 7:17-21@@/referenceµµ; @@reference osisRef="zec 6:13"µµZechariah 6:13@@/referenceµµ. (c) His virgin birth was foretold as the means through which God could be "Immanuel," God with us ; @@reference osisRef="isa 7:13 isa 7:14"µµIsaiah 7:13,14@@/referenceµµ; @@reference osisRef="mt 1:22 mt 1:23"µµMatthew 1:22,23@@/referenceµµ (d) The Messiah is expressly invested with the divine names @@reference osisRef="isa 9:6 isa 9:7"µµIsaiah 9:6,7@@/referenceµµ (e) In a prophecy of His death He is called Jehovah's "fellow" ; @@reference osisRef="zec 13:7"µµZechariah 13:7@@/referenceµµ; @@reference osisRef="mt 26:31"µµMatthew 26:31@@/referenceµµ. (f) His eternal being is declared ; @@reference osisRef="mic 5:2"µµMicah 5:2@@/referenceµµ; @@reference osisRef="mt 2:6"µµMatthew 2:6@@/referenceµµ; @@reference osisRef="joh 7:42"µµJohn 7:42@@/referenceµµ. \li (2) Christ Himself affirmed His deity. \li2 (a) He applied to Himself the Jehovistic I AM. (The pronoun "he" is not in the Greek; cf @@reference osisRef="joh 8:24"µµJohn 8:24@@/referenceµµ; @@reference osisRef="joh 8:56-58"µµ 8:56-58@@/referenceµµ. The Jews correctly understood this to be our Lord's claim to full deity. @@reference osisRef="joh 8:59"µµJohn 8:59@@/referenceµµ. \p See also, @@reference osisRef="joh 10:33"µµJohn 10:33@@/referenceµµ; @@reference osisRef="joh 18:4-6"µµ 18:4-6@@/referenceµµ where, also, "he" is not in the original.) (b) He claimed to be the Adonai of the O.T. @@reference osisRef="mt 22:42-45"µµMatthew 22:42-45@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ge 15:2"µµGenesis 15:2@@/referenceµµ")\it*. (c) He asserted His identity with the Father ; @@reference osisRef="mt 28:19"µµMatthew 28:19@@/referenceµµ; @@reference osisRef="mr 14:62"µµMark 14:62@@/referenceµµ; @@reference osisRef="joh 10:30"µµJohn 10:30,@@/referenceµµ that the Jews so understood Him is shown by ; @@reference osisRef="joh 10:31 joh 10:32"µµJohn 10:31,32@@/referenceµµ; @@reference osisRef="joh 14:8 joh 14:9"µµ 14:8,9@@/referenceµµ @@reference osisRef="joh 17:5"µµ 17:5@@/referenceµµ. (d) He exercised the chief prerogative of God ; @@reference osisRef="mr 2:5-7"µµMark 2:5-7@@/referenceµµ; @@reference osisRef="lu 7:48-50"µµLuke 7:48-50@@/referenceµµ. (e) He asserted omnipresence ; @@reference osisRef="mt 18:20"µµMatthew 18:20@@/referenceµµ; @@reference osisRef="joh 3:13"µµJohn 3:13@@/referenceµµ omniscience, @@reference osisRef="joh 11:11-14"µµJohn 11:11-14,@@/referenceµµ when Jesus was fifty miles away; @@reference osisRef="mr 11:6-8"µµMark 11:6-8,@@/referenceµµ omnipotence ; @@reference osisRef="mt 28:18"µµMatthew 28:18@@/referenceµµ; @@reference osisRef="lu 7:14"µµLuke 7:14@@/referenceµµ; @@reference osisRef="joh 5:21-23"µµJohn 5:21-23@@/referenceµµ; @@reference osisRef="joh 6:19"µµ 6:19,@@/referenceµµ mastery over nature, and creative power ; @@reference osisRef="lu 9:16 lu 9:17"µµLuke 9:16,17@@/referenceµµ; @@reference osisRef="joh 2:9"µµJohn 2:9@@/referenceµµ; @@reference osisRef="joh 10:28"µµ 10:28@@/referenceµµ. (f) He received and approved human worship, ; @@reference osisRef="mt 14:33"µµMatthew 14:33@@/referenceµµ; @@reference osisRef="mt 28:9"µµ 28:9@@/referenceµµ; @@reference osisRef="joh 20:28 joh 20:29"µµJohn 20:28,29@@/referenceµµ. \li (3) The N.T. writers ascribe divine titles to Christ: @@reference osisRef="joh 1:1"µµJohn 1:1@@/referenceµµ; @@reference osisRef="joh 20:28"µµ 20:28@@/referenceµµ; @@reference osisRef="ac 20:28"µµActs 20:28@@/referenceµµ; @@reference osisRef="ro 1:4"µµRomans 1:4@@/referenceµµ; @@reference osisRef="ro 9:5"µµ 9:5@@/referenceµµ; @@reference osisRef="2th 1:12"µµ2 Thessalonians 1:12@@/referenceµµ; @@reference osisRef="1ti 3:16"µµ1 Timothy 3:16@@/referenceµµ; @@reference osisRef="tit 2:13"µµTitus 2:13@@/referenceµµ; @@reference osisRef="heb 1:8"µµHebrews 1:8@@/referenceµµ; @@reference osisRef="1jo 5:20"µµ1 John 5:20@@/referenceµµ. \li (4) The N.T. writers ascribe divine perfections and attributes to Christ (e.g.) @@reference osisRef="mt 11:28"µµMatthew 11:28@@/referenceµµ; @@reference osisRef="mt 18:20"µµ 18:20@@/referenceµµ; @@reference osisRef="mt 28:20"µµ 28:20@@/referenceµµ; @@reference osisRef="joh 1:2"µµJohn 1:2@@/referenceµµ; @@reference osisRef="joh 2:23-25"µµ 2:23-25@@/referenceµµ; @@reference osisRef="joh 3:13"µµ 3:13@@/referenceµµ; @@reference osisRef="joh 5:17"µµJohn 5:17@@/referenceµµ; @@reference osisRef="joh 21:17"µµ 21:17@@/referenceµµ; @@reference osisRef="heb 1:3 heb 1:11 heb 1:12"µµHebrews 1:3,11,12@@/referenceµµ; @@reference osisRef="heb 13:8"µµ 13:8@@/referenceµµ; @@reference osisRef="re 1:8 re 1:17 re 1:18"µµRevelation 1:8,17,18@@/referenceµµ; @@reference osisRef="re 2:23"µµ 2:23@@/referenceµµ; @@reference osisRef="re 11:17"µµRevelation 11:17@@/referenceµµ; @@reference osisRef="re 22:13"µµ 22:13@@/referenceµµ. \li (5) The N.T. writers ascribe divine works to Christ @@reference osisRef="joh 1:3 joh 1:10"µµJohn 1:3,10@@/referenceµµ; @@reference osisRef="col 1:16 col 1:17"µµColossians 1:16,17@@/referenceµµ; @@reference osisRef="heb 1:3"µµHebrews 1:3@@/referenceµµ. \li (6) The N.T. writers teach that supreme worship should be paid to Christ @@reference osisRef="ac 7:59 ac 7:60"µµActs 7:59,60@@/referenceµµ; @@reference osisRef="1co 1:2"µµ1 Corinthians 1:2@@/referenceµµ; @@reference osisRef="2co 13:14"µµ2 Corinthians 13:14@@/referenceµµ; @@reference osisRef="php 2:9 php 2:10"µµPhilippians 2:9,10@@/referenceµµ; @@reference osisRef="heb 1:6"µµHebrews 1:6@@/referenceµµ; @@reference osisRef="re 1:5 re 1:6"µµRevelation 1:5,6@@/referenceµµ; @@reference osisRef="re 5:12 re 5:13"µµ 5:12,13@@/referenceµµ. \li (7) The holiness and resurrection of Christ prove His deity @@reference osisRef="joh 8:46"µµJohn 8:46@@/referenceµµ; @@reference osisRef="ro 1:4"µµRomans 1:4@@/referenceµµ. \p \c 21 \p \v 1 \v 3 \bd I go\bd* \p Contra. @@reference osisRef="nu 9:17-23"µµNumbers 9:17-23@@/referenceµµ. \v 11 \bd was not\bd* \p Contra. @@reference osisRef="lu 5:6"µµLuke 5:6@@/referenceµµ. \v 12 \bd dine\bd* \p Lit. break your fast. \v 15 \bd dined\bd* Lit. breakfasted. \p \bd lovest\bd* (Greek - \w διάβολος|strong="G1228"\w*, deeply love; used of divine love @@reference osisRef="joh 14:21"µµJohn 14:21@@/referenceµµ, and of that love which the law demands @@reference osisRef="lu 10:27"µµLuke 10:27@@/referenceµµ. \p \bd love\bd* (Greek - \w καταφιλέω|strong="G2705"\w*, am fond of). It is a lesser degree of love than agapas. \p \bd Feed\bd* See, @@reference osisRef="1pe 5:2"µµ1 Peter 5:2@@/referenceµµ. \v 16 \bd lovest\bd* (Greek - \w καταφιλέω|strong="G2705"\w*, deeply love; used of divine love @@reference osisRef="joh 14:21"µµJohn 14:21@@/referenceµµ and of that love which the law demands @@reference osisRef="lu 10:27"µµLuke 10:27@@/referenceµµ \p \bd love\bd* (Greek - \w καταφιλέω|strong="G2705"\w*, am fond of). It is a lesser degree of love than agapas. \p \bd Feed\bd* tend; @@reference osisRef="1pe 5:1-3"µµ1 Peter 5:1-3@@/referenceµµ \v 17 \bd lovest\bd* Our Lord here takes Peter's word, phileis. \p \bd love\bd* (Greek - \w καταφιλέω|strong="G2705"\w*, am fond of). It is a lesser degree of love than agapas. \p \bd Feed\bd* @@reference osisRef="joh 21:15"µµJohn 21:15@@/referenceµµ; @@reference osisRef="joh 10:9"µµ 10:9@@/referenceµµ scofield-main/usfm/sco.usfm44.usfm000066400000000000000000001602731435660420000173540ustar00rootroot00000000000000\id ACT \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Acts \p @@reference osisRef="ac 1"µµRead first chapter of Acts@@/referenceµµ \p \bd WRITER\bd*: In the Acts of the Apostles Luke continues the account of Christianity begun in the Gospel which bears his name. In the "former treatise" he tells what Jesus "began both to do and teach"; in the Acts, what Jesus continued to do and teach through His Holy Spirit sent down. \p \bd DATE\bd*: The Acts concludes with the account of Paul's earliest ministry in Rome, A.D. 65, and appears to have been written at or near that time. \p \bd THEME\bd*: This book records the ascension and promised return of the Lord Jesus, the descent of the Holy Spirit at Pentecost, Peter's use of the keys, opening the kingdom (considered as the sphere of profession, as in Mat. 13) to the Jews at Pentecost, and to the Gentiles in the house of Cornelius; the beginning of the Christian church and the conversion and ministry of Paul. \p The Holy Spirit fills the scene. As the presence of the Son, exalting and revealing the Father, is the great fact of the Gospels, so the presence of the Spirit, exalting and revealing the Son, is the great fact of the Acts. \p Acts is in two chief parts: In the first section (1-@@reference osisRef="ac 9:43"µµ 9:43@@/referenceµµ) Peter is the prominent personage, Jerusalem is the center, and the ministry is to Jews. Already in covenant relations with Jehovah, they had sinned in rejecting Jesus as the Christ. The preaching, therefore, was directed to that point, and repentance (i.e. "a changed mind") was demanded. The apparent failure of the Old Testament promises concerning the Davidic kingdom was explained by the promise that the kingdom would be set up at the return of Christ (@@reference osisRef="ac 2:25-31"µµActs 2:25-31@@/referenceµµ; @@reference osisRef="ac 15:14-16"µµActs 15:14-16@@/referenceµµ). This ministry to Israel fulfilled @@reference osisRef="lu 19:12-14"µµLuke 19:12-14@@/referenceµµ. In the persecutions of the apostles and finally in the martyrdom of Stephen, the Jews sent after the king the message, "We will not have this man to reign over us." In the second division (@@reference osisRef="lu 10:1"µµ 10:1@@/referenceµµ-@@reference osisRef="lu 28:31"µµ 28:31@@/referenceµµ) Paul is prominent, a new center is established at Antioch, and the ministry is chiefly to Gentiles who, as "strangers from the covenants of promise" (@@reference osisRef="Eph 2:12"µµEph 2:12@@/referenceµµ), had but to "believe on the Lord Jesus Christ" to be saved. Chapters 11,12, and 15 of this section are transitional, establishing finally the distinction, doctrinally, between law and grace. Galatians should be read in this connection. \p The events recorded in The Acts cover a period of 32 years. \v 4 \bd being assembled\bd* Or, eating with them. \p \bd ye have heard\bd* Or, heard from me. \v 6 \bd again the kingdom to Israel\bd* \p Forty days the risen Lord had been instructing the apostles "of the things pertaining to the kingdom of God," doubtless, according to His custom @@reference osisRef="lu 24:27 lu 24:32 lu 24:44 lu 24:45"µµLuke 24:27,32,44,45@@/referenceµµ teaching them out of the Scriptures. One point was left untouched, viz., the time when He would restore the kingdom to Israel; hence the apostles' question. The answer was according to His repeated teaching; the time was God's secret. ; @@reference osisRef="mt 24:36 mt 24:42 mt 24:44"µµMatthew 24:36,42,44@@/referenceµµ; @@reference osisRef="mt 25:13"µµ 25:13@@/referenceµµ; @@reference osisRef="1th 5:1"µµ1 Thessalonians 5:1@@/referenceµµ. \p \bd restore\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it*. \v 11 \bd come\bd* \p The two Advents--Summary: \li (1) The O.T. foreview of the coming Messiah is in two aspects--that of rejection and suffering (as e.g. in Is 53), and that of earthly glory and power (as e.g. In Is 11 Jer 23 Eze 37). Often these two aspects blend in one passage (e.g. Ps 2). The prophets themselves were perplexed by this seeming contradiction @@reference osisRef="1pe 1:10 1pe 1:11"µµ1 Peter 1:10,11@@/referenceµµ. It was solved by partial fulfilment. In due time the Messiah, born of a virgin according to Isaiah, appeared among men and began His ministry by announcing the predicted kingdom as "at hand." \p \it (See Scofield "@@reference osisRef="Scofield:Mt 4:17"µµMatthew 4:17@@/referenceµµ")\it*. The rejection of King and kingdom followed. \li (2) Thereupon the rejected King announced His approaching crucifixion, resurrection, departure, and return (Mat. 24., 25). @@reference osisRef="mt 12:38-40"µµMatthew 12:38-40@@/referenceµµ; @@reference osisRef="mt 16:1-4 mt 16:21 mt 16:27"µµ 16:1-4,21,27@@/referenceµµ; @@reference osisRef="lu 12:35-46"µµLuke 12:35-46@@/referenceµµ; @@reference osisRef="lu 17:20-36"µµ 17:20-36@@/referenceµµ ; @@reference osisRef="lu 18:31-34"µµ 18:31-34@@/referenceµµ; @@reference osisRef="lu 19:12-27"µµ 19:12-27@@/referenceµµ. \li (3) He uttered predictions concerning the course of events between His departure and return @@reference osisRef="mt 13:1-50"µµMatthew 13:1-50@@/referenceµµ; @@reference osisRef="mt 16:18"µµ 16:18@@/referenceµµ; @@reference osisRef="mt 24:4-26"µµ 24:4-26@@/referenceµµ \li (4) This promised return of Christ becomes a prominent theme in the Acts, Epistles, and Revelation. \p Taken together, the N.T. teachings concerning the return of Jesus Christ may be summarized as follows: \li (1) That return is an event, not a process, and is personal and corporeal @@reference osisRef="mt 23:39"µµMatthew 23:39@@/referenceµµ; @@reference osisRef="mt 24:30"µµ 24:30@@/referenceµµ; @@reference osisRef="mt 25:31"µµ 25:31@@/referenceµµ; @@reference osisRef="mr 14:62"µµMark 14:62@@/referenceµµ; @@reference osisRef="lu 17:24"µµLuke 17:24@@/referenceµµ; @@reference osisRef="joh 14:3"µµJohn 14:3@@/referenceµµ; @@reference osisRef="ac 1:11"µµActs 1:11@@/referenceµµ; @@reference osisRef="php 3:20 php 3:21"µµPhilippians 3:20,21@@/referenceµµ; @@reference osisRef="1th 4:14-17"µµ1 Thessalonians 4:14-17@@/referenceµµ. \li (2) His coming has a threefold relation: to the church, to Israel, to the nations. \li2 (a) To the church the descent of the Lord into the air to raise the sleeping and change the living saints is set forth as a constant expectation and hope @@reference osisRef="mt 24:36 mt 24:44 mt 24:48-51"µµMatthew 24:36,44,48-51@@/referenceµµ; @@reference osisRef="mt 25:13"µµ 25:13@@/referenceµµ; @@reference osisRef="1co 15:51 1co 15:52"µµ1 Corinthians 15:51,52@@/referenceµµ; @@reference osisRef="php 3:20"µµPhilippians 3:20@@/referenceµµ; @@reference osisRef="1th 1:10"µµ1 Thessalonians 1:10@@/referenceµµ; @@reference osisRef="1th 4:14-17"µµ 4:14-17@@/referenceµµ; @@reference osisRef="1ti 6:14"µµ1 Timothy 6:14@@/referenceµµ; @@reference osisRef="tit 2:13"µµTitus 2:13@@/referenceµµ; @@reference osisRef="re 22:20"µµRevelation 22:20@@/referenceµµ. \li2 (b) To Israel, the return of the Lord is predicted to accomplish the yet unfulfilled prophecies of her national regathering, conversion, and establishment in peace and power under the Davidic Covenant @@reference osisRef="ac 15:14-17"µµActs 15:14-17@@/referenceµµ with @@reference osisRef="zec 14:1-9"µµZechariah 14:1-9@@/referenceµµ. \p See "Kingdom (O.T.)" @@reference osisRef="2sa 7:8-17"µµ2 Samuel 7:8-17@@/referenceµµ. \p \it (See Scofield "@@reference osisRef="Scofield:Zec 13:8"µµZechariah 13:8@@/referenceµµ")\it* \p @@reference osisRef="lu 1:31-33"µµLuke 1:31-33@@/referenceµµ \p \it (See Scofield "@@reference osisRef="Scofield:1Co 15:24"µµ1 Corinthians 15:24@@/referenceµµ")\it* \li2 (c) To the Gentile nations the return of Christ is predicted to bring the destruction of the present political world-system @@reference osisRef="da 2:34 da 2:35"µµDaniel 2:34,35@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 19:11"µµRevelation 19:11@@/referenceµµ")\it* , the judgment of @@reference osisRef="mt 25:31-46"µµMatthew 25:31-46@@/referenceµµ followed by world-wide Gentile conversion and participation in the blessings of the kingdom ; @@reference osisRef="isa 2:2-4"µµIsaiah 2:2-4@@/referenceµµ; @@reference osisRef="isa 11:10"µµ 11:10@@/referenceµµ; @@reference osisRef="isa 60:3"µµ 60:3@@/referenceµµ; @@reference osisRef="zec 8:3 zec 8:20 zec 8:23"µµZechariah 8:3,20,23@@/referenceµµ; @@reference osisRef="zec 14:16-21"µµ 14:16-21@@/referenceµµ. \p \v 12 \bd journey\bd* \p About 4854 feet. \v 13 \bd Zelotes\bd* \p The Zealot. \v 20 \bd bishoprick\bd* \p (Greek - \w ναός|strong="G3485"\w*, overseership). See "elders" \it (See Scofield "@@reference osisRef="Scofield:Tit 1:5"µµTitus 1:5@@/referenceµµ")\it* \v 25 \bd transgression\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \c 2 \p \v 1 \v 3 \bd cloven tongues\bd* tongues, as of fire, parting and sitting upon each of them. \v 4 \bd Holy Ghost\bd* \p The Holy Spirit, N.T. Summary (see @@reference osisRef="mal 2:15"µµMalachi 2:15,@@/referenceµµ note): \it (See Scofield "@@reference osisRef="Scofield:Mal 2:15"µµMalachi 2:15@@/referenceµµ")\it*. \li (1) The Holy Spirit is revealed as a divine Person. This is expressly declared (e.g.) @@reference osisRef="joh 14:16 joh 14:17 joh 14:26"µµJohn 14:16,17,26@@/referenceµµ; @@reference osisRef="joh 15:26"µµ 15:26@@/referenceµµ; @@reference osisRef="joh 16:7-15"µµ 16:7-15@@/referenceµµ; @@reference osisRef="mt 28:19"µµMatthew 28:19@@/referenceµµ and everywhere implied. \li (2) The revelation concerning Him is progressive \li2 (a) In the O.T. \it (See Scofield "@@reference osisRef="Scofield:Mal 2:15"µµMalachi 2:15@@/referenceµµ")\it*. He comes upon whom He will, apparently without reference to conditions in them \li2 (b) During His earth-life, Christ taught His disciples @@reference osisRef="lu 11:13"µµLuke 11:13@@/referenceµµ that they might receive the Spirit through prayer to the Father. \li2 (c) At the close of His ministry He promised that He would Himself pray the Father, and that in answer to prayer the Comforter would come to abide @@reference osisRef="joh 14:16 joh 14:17"µµJohn 14:16,17@@/referenceµµ. \li2 (d) On the evening of His resurrection He came to the disciples in the upper room, and breathed on them saying, "Receive ye the Holy Ghost" @@reference osisRef="joh 20:22"µµJohn 20:22@@/referenceµµ but instructed them to wait before beginning their ministry till the Spirit should come upon them ; @@reference osisRef="lu 24:49"µµLuke 24:49@@/referenceµµ; @@reference osisRef="ac 1:8"µµActs 1:8@@/referenceµµ. \li2 (e) On the day of Pentecost the Spirit came upon the whole body of believers @@reference osisRef="ac 2:1-4"µµActs 2:1-4@@/referenceµµ \li2 (f) After Pentecost, so long as the Gospel was preached to Jews only, the Spirit was imparted to such as believed by the laying on of hands @@reference osisRef="ac 8:17"µµActs 8:17@@/referenceµµ; @@reference osisRef="ac 9:17"µµ 9:17@@/referenceµµ. \li2 (g) When Peter opened the door of the kingdom to the Gentiles (Ac 10.), the Holy Spirit, without delay, or other condition than faith, was given to those who believed. @@reference osisRef="ac 10:44"µµActs 10:44@@/referenceµµ; @@reference osisRef="ac 11:15-18"µµ 11:15-18@@/referenceµµ. This is the permanent fact for the entire church age. Every believer is born of the Spirit ; @@reference osisRef="joh 3:3 joh 3:6"µµJohn 3:3,6@@/referenceµµ; @@reference osisRef="1jo 5:1"µµ1 John 5:1@@/referenceµµ indwelt by the Spirit, whose presence makes the believer's body a temple ; @@reference osisRef="1co 6:19"µµ1 Corinthians 6:19@@/referenceµµ; @@reference osisRef="ro 8:9-15"µµRomans 8:9-15@@/referenceµµ; @@reference osisRef="1jo 2:27"µµ1 John 2:27@@/referenceµµ; @@reference osisRef="ga 4:6"µµGalatians 4:6@@/referenceµµ and baptized by the Spirit ; @@reference osisRef="1co 12:12 1co 12:13"µµ1 Corinthians 12:12,13@@/referenceµµ; @@reference osisRef="1jo 2:20 1jo 2:27"µµ1 John 2:20,27@@/referenceµµ thus sealing him for God ; @@reference osisRef="eph 1:13"µµEphesians 1:13@@/referenceµµ; @@reference osisRef="eph 4:30"µµ 4:30@@/referenceµµ. \li (3) The N.T. distinguishes between having the Spirit, which is true of all believers, and being filled with the Spirit, which is the believer's privilege and duty (cf) @@reference osisRef="ac 2:4"µµActs 2:4@@/referenceµµ with ; @@reference osisRef="ac 4:29-31"µµActs 4:29-31@@/referenceµµ; @@reference osisRef="eph 1:13 eph 1:14"µµEphesians 1:13,14@@/referenceµµ with @@reference osisRef="eph 5:18"µµEphesians 5:18@@/referenceµµ. --"One baptism, many fillings." \li (4) The Holy Spirit is related to Christ in His Conception @@reference osisRef="mt 1:18-20"µµMatthew 1:18-20@@/referenceµµ; @@reference osisRef="lu 1:35"µµLuke 1:35@@/referenceµµ baptism ; @@reference osisRef="mt 3:16"µµMatthew 3:16@@/referenceµµ; @@reference osisRef="mr 1:10"µµMark 1:10@@/referenceµµ; @@reference osisRef="lu 3:22"µµLuke 3:22@@/referenceµµ; @@reference osisRef="joh 1:32 joh 1:33"µµJohn 1:32,33@@/referenceµµ walk and service @@reference osisRef="lu 4:1 lu 4:14"µµLuke 4:1,14@@/referenceµµ resurrection @@reference osisRef="ro 8:11"µµRomans 8:11,@@/referenceµµ and as His witness throughout this age ; @@reference osisRef="joh 15:26"µµJohn 15:26@@/referenceµµ; @@reference osisRef="joh 16:8-11 joh 16:13-14"µµ 16:8-11,13,14@@/referenceµµ. \li (5) The Spirit forms the church @@reference osisRef="mt 16:18"µµMatthew 16:18@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Heb 12:23"µµHebrews 12:23@@/referenceµµ")\it* by baptizing all believers into the body of Christ @@reference osisRef="1co 12:12 1co 12:13"µµ1 Corinthians 12:12,13,@@/referenceµµ imparts gifts for service to every member of that body @@reference osisRef="1co 12:7-11 1co 12:27 1co 12:30"µµ1 Corinthians 12:7-11,27,30,@@/referenceµµ guide the members in their service ; @@reference osisRef="lu 2:27"µµLuke 2:27@@/referenceµµ; @@reference osisRef="lu 4:1"µµ 4:1@@/referenceµµ; @@reference osisRef="ac 16:6 ac 16:7"µµActs 16:6,7@@/referenceµµ and is Himself the power of that service ; @@reference osisRef="ac 1:8"µµActs 1:8@@/referenceµµ; @@reference osisRef="ac 2:4"µµ 2:4@@/referenceµµ; @@reference osisRef="1co 2:4"µµ1 Corinthians 2:4@@/referenceµµ. \li (6) The Spirit abides in the company of believers who constitute a local church, making of them, corporately, a temple @@reference osisRef="1co 3:16 1co 3:17"µµ1 Corinthians 3:16,17@@/referenceµµ. \li (7) Christ indicates a threefold personal relationship of the Spirit to the believer: "With", "In", "upon" @@reference osisRef="joh 14:17"µµJohn 14:17@@/referenceµµ; @@reference osisRef="lu 24:49"µµLuke 24:49@@/referenceµµ; @@reference osisRef="ac 1:8"µµActs 1:8@@/referenceµµ. "With" indicates the approach of God to the soul, convicting of sin @@reference osisRef="joh 16:9"µµJohn 16:9@@/referenceµµ presenting Christ as the object of faith @@reference osisRef="joh 16:14"µµJohn 16:14@@/referenceµµ imparting faith @@reference osisRef="eph 2:8"µµEphesians 2:8@@/referenceµµ and regenerating @@reference osisRef="joh 3:3-16"µµJohn 3:3-16@@/referenceµµ. "In" describes the abiding presence of the Spirit in the believer's body @@reference osisRef="1co 6:19"µµ1 Corinthians 6:19@@/referenceµµ to give victory over the flesh ; @@reference osisRef="ro 8:2-4"µµRomans 8:2-4@@/referenceµµ; @@reference osisRef="ga 5:16 ga 5:17"µµGalatians 5:16,17@@/referenceµµ to create the Christian character @@reference osisRef="ga 5:22 ga 5:23"µµGalatians 5:22,23@@/referenceµµ to help infirmities @@reference osisRef="ro 8:26"µµRomans 8:26@@/referenceµµ to inspire prayer @@reference osisRef="eph 6:18"µµEphesians 6:18@@/referenceµµ to give conscious access to God @@reference osisRef="eph 2:18"µµEphesians 2:18@@/referenceµµ to actualize to the believer his sonship @@reference osisRef="ga 4:6"µµGalatians 4:6@@/referenceµµ to apply the Scripture in cleansing and sanctification ; @@reference osisRef="eph 5:26"µµEphesians 5:26@@/referenceµµ; @@reference osisRef="2th 2:13"µµ2 Thessalonians 2:13@@/referenceµµ; @@reference osisRef="1pe 1:2"µµ1 Peter 1:2@@/referenceµµ to comfort and intercede ; @@reference osisRef="ac 9:31"µµActs 9:31@@/referenceµµ; @@reference osisRef="ro 8:26"µµRomans 8:26@@/referenceµµ and to reveal Christ @@reference osisRef="joh 16:14"µµJohn 16:14@@/referenceµµ. \li (8) Sins against the Spirit committed by unbelievers are: To blaspheme @@reference osisRef="mt 12:31"µµMatthew 12:31,@@/referenceµµ resist @@reference osisRef="ac 7:51"µµActs 7:51,@@/referenceµµ insult @@reference osisRef="heb 10:29"µµHebrews 10:29,@@/referenceµµ "despite," lit. insult). Believers' sins against the Spirit are: To grieve Him by allowing evil in heart or life @@reference osisRef="eph 4:30 eph 4:31"µµEphesians 4:30,31@@/referenceµµ and to quench Him by disobedience @@reference osisRef="1th 5:19"µµ1 Thessalonians 5:19@@/referenceµµ. \p The right attitude toward the Spirit is yieldedness to His sway in walk and service, and in constant willingness that He shall "put away" whatever grieves Him or hinders His power @@reference osisRef="eph 4:31"µµEphesians 4:31@@/referenceµµ. \li (9) The symbols of the Spirit are: (a) oil @@reference osisRef="joh 3:34"µµJohn 3:34@@/referenceµµ; @@reference osisRef="heb 1:9"µµHebrews 1:9@@/referenceµµ (b) water, @@reference osisRef="joh 7:38 joh 7:39"µµJohn 7:38,39,@@/referenceµµ (c) wind ; @@reference osisRef="ac 2:2"µµActs 2:2@@/referenceµµ; @@reference osisRef="joh 3:8"µµJohn 3:8,@@/referenceµµ (d) fire @@reference osisRef="ac 2:3"µµActs 2:3,@@/referenceµµ (e) a dove @@reference osisRef="mt 3:16"µµMatthew 3:16,@@/referenceµµ (f) a seal ; @@reference osisRef="eph 1:13"µµEphesians 1:13@@/referenceµµ; @@reference osisRef="eph 4:30"µµ 4:30,@@/referenceµµ (g) an earnest or pledge @@reference osisRef="eph 1:14"µµEphesians 1:14@@/referenceµµ. \p \v 8 \bd tongue\bd* \p language. \v 11 \bd tongues\bd* \p languages. \v 14 \bd said unto them\bd* \p The theme of Peter's sermon at Pentecost is stated in @@reference osisRef="ac 2:36"µµActs 2:36@@/referenceµµ. It is, that Jesus is the Messiah. No message could have been more unwelcome to the Jews who had rejected His Messianic claims, and crucified Him. Peter, therefore, does not announce his theme until he has covered every possible Jewish objection. The point of difficulty with the Jews was the apparent failure of the clear and repeated prophetic promise of a regathered Israel established in their own land under their covenanted King (e.g). ; @@reference osisRef="isa 11:10-12"µµIsaiah 11:10-12@@/referenceµµ; @@reference osisRef="jer 23:5-8"µµJeremiah 23:5-8@@/referenceµµ; @@reference osisRef="eze 37:21-18"µµEzekiel 37:21-18@@/referenceµµ. Instead of explaining, as Rome first taught, followed by some Protestant commentators, that the covenant and promises were to be fulfilled in the church in a so-called "spiritual" sense, Peter shows @@reference osisRef="ac 2:25-32"µµActs 2:25-32@@/referenceµµ from Ps 16. that David himself understood that the dead and risen Christ would fulfil the covenant and sit on his throne @@reference osisRef="lu 1:32 lu 1:33"µµLuke 1:32,33@@/referenceµµ. In precisely the same way James @@reference osisRef="ac 15:14-17"µµActs 15:14-17@@/referenceµµ met the same difficulty. See "Kingdom (O.T.)," @@reference osisRef="zec 12:8"µµZechariah 12:8@@/referenceµµ (N.T.), ; @@reference osisRef="lu 1:33"µµLuke 1:33@@/referenceµµ; @@reference osisRef="1co 15:24"µµ1 Corinthians 15:24@@/referenceµµ. \v 17 \bd last days\bd* \p A distinction must be observed between "the last days" when the prediction relates to Israel, and the "last days" when the prediction relates to the church @@reference osisRef="1ti 4:1-3"µµ1 Timothy 4:1-3@@/referenceµµ; @@reference osisRef="2ti 3:1-8"µµ2 Timothy 3:1-8@@/referenceµµ; @@reference osisRef="heb 1:1 heb 1:2"µµHebrews 1:1,2@@/referenceµµ; @@reference osisRef="1pe 1:4 1pe 1:5"µµ1 Peter 1:4,5@@/referenceµµ; @@reference osisRef="2pe 3:1-9"µµ2 Peter 3:1-9@@/referenceµµ; @@reference osisRef="1jo 2:18 1jo 2:19"µµ1 John 2:18,19@@/referenceµµ; @@reference osisRef="jude 1:17-19"µµJude 1:17-19@@/referenceµµ. Also distinguish the expression the "last days" (plural) from "the last day" (singular); the latter expression referring to the resurrections and last judgment ; @@reference osisRef="joh 6:39 joh 6:40 joh 6:44 joh 6:54"µµJohn 6:39,40,44,54@@/referenceµµ; @@reference osisRef="joh 11:24"µµ 11:24@@/referenceµµ; @@reference osisRef="joh 12:48"µµ 12:48@@/referenceµµ. The "last days" as related to the church began with the advent of Christ @@reference osisRef="heb 1:2"µµHebrews 1:2@@/referenceµµ but have especial reference to the time of declension and apostasy at the end of this age ; @@reference osisRef="2ti 3:1"µµ2 Timothy 3:1@@/referenceµµ; @@reference osisRef="2ti 4:4"µµ 4:4@@/referenceµµ. The "last days" as related to Israel are the days of Israel's exaltation and blessing, and are synonymous with the kingdom-age ; @@reference osisRef="isa 2:2-4"µµIsaiah 2:2-4@@/referenceµµ; @@reference osisRef="mic 4:1-7"µµMicah 4:1-7@@/referenceµµ. They are "last" not with reference to this dispensation, but with reference to the whole of Israel's history. \v 21 \bd saved\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 27 \bd hell\bd* \p Hades. \it (See Scofield "@@reference osisRef="Scofield:Lu 16:23"µµLuke 16:23@@/referenceµµ")\it*. \v 31 \bd hell\bd* \p Hades. \it (See Scofield "@@reference osisRef="Scofield:Lu 16:23"µµLuke 16:23@@/referenceµµ")\it*. \v 38 \bd remission\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 26:28"µµMatthew 26:28@@/referenceµµ")\it*. \p \bd sins\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 47 \bd saved\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \p \c 3 \p \v 1 \v 19 \bd refreshing\bd* \p "Namely, seasons in which, through the appearance of the Messiah in His kingdom, there shall occur blessed rest and refreshment for the people of God." --Heinrich A. W. Meyer. \p \bd sins\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 20 \bd And he shall\bd* \p The appeal here is national to the Jewish people as such, not individuals as in Peter's first sermon @@reference osisRef="ac 2:38 ac 2:39"µµActs 2:38,39@@/referenceµµ. There those who were pricked in heart were exhorted to save themselves from (among) the untoward nation; here the whole people is addressed, and the promise to national repentance is national deliverance: "and he shall send Jesus Christ" to bring in the times which the prophets had foretold \p \it (See Scofield "@@reference osisRef="Scofield:Ac 2:14"µµActs 2:14@@/referenceµµ")\it*. The official answer was the imprisonment of the apostles, and the inhibition to preach, so fulfilling @@reference osisRef="lu 19:14"µµLuke 19:14@@/referenceµµ. \v 21 \bd restitution\bd* \p (Greek - \w ναός|strong="G3485"\w* = restoration, occurring here and @@reference osisRef="ac 1:6"µµActs 1:6@@/referenceµµ only. The meaning is limited by the words: "Which God hath spoken by the mouth of all his holy prophets." The prophets speak of the restoration of Israel to the land (see "Israel," ; @@reference osisRef="ge 12:2 ge 12:3"µµGenesis 12:2,3@@/referenceµµ; @@reference osisRef="ro 11:26"µµRomans 11:26@@/referenceµµ also "Palestinian Covenant," @@reference osisRef="de 30:1-9"µµDeuteronomy 30:1-9@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:De 30:3"µµDeuteronomy 30:3@@/referenceµµ")\it* and of the restoration the theocracy under David's Son. (See "Davidic Covenant," @@reference osisRef="2sa 7:8-17"µµ2 Samuel 7:8-17@@/referenceµµ). \p \it (See Scofield "@@reference osisRef="Scofield:2Sa 7:16"µµ2 Samuel 7:16@@/referenceµµ")\it* , "Kingdom," @@reference osisRef="ge 1:26-28"µµGenesis 1:26-28@@/referenceµµ. See Scofield "@@reference osisRef="Scofield:zec 12:8"µµZechariah 12:8@@/referenceµµ". No prediction of the conversion and restoration of the wicked dead is found in the prophets, or elsewhere. CF @@reference osisRef="re 20:11-15"µµRevelation 20:11-15@@/referenceµµ. \v 25 \bd children\bd* \p (Greek - \w ναός|strong="G3485"\w*, sons). \p \c 4 \p \v 1 \bd Sadducees\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 3:7"µµMatthew 3:7@@/referenceµµ")\it*. \v 12 \bd salvation\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 16 \bd miracle\bd* \p (Greek - \w σημει̑ον|strong="G4592"\w*, sign). \v 25 \bd said\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:6"µµPsalms 2:6@@/referenceµµ")\it*. \v 26 \bd Lord\bd* Jehovah. @@reference osisRef="ps 2:2"µµPsalms 2:2@@/referenceµµ. \p \bd Christ\bd* Anointed. @@reference osisRef="ps 2:2"µµPsalms 2:2@@/referenceµµ. \v 27 \bd Herod\bd* \p See margin ref., \it (See Scofield "@@reference osisRef="Scofield:Mt 14:1"µµMatthew 14:1@@/referenceµµ")\it*. \v 28 \bd determined\bd* \p Predestination, trans. predestinated. @@reference osisRef="ro 8:29"µµRomans 8:29@@/referenceµµ; @@reference osisRef="ac 4:28"µµActs 4:28@@/referenceµµ; @@reference osisRef="eph 1:5 eph 1:11"µµEphesians 1:5,11@@/referenceµµ. \c 5 \p \v 1 \v 19 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 31 \bd Saviour\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \p \bd repentance\bd* Repentance. @@reference osisRef="ac 8:22"µµActs 8:22@@/referenceµµ; @@reference osisRef="ac 17:30"µµ 17:30@@/referenceµµ; @@reference osisRef="mt 3:2"µµMatthew 3:2@@/referenceµµ. \p \bd forgiveness\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 26:28"µµMatthew 26:28@@/referenceµµ")\it*. \p \bd sins\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 33 \bd cut\bd* \p Cf. @@reference osisRef="ac 2:37"µµActs 2:37@@/referenceµµ. \p The Gospel when preached in the power of the Spirit convicts or enrages. \p \c 6 \p \v 1 \bd Grecians\bd* \p Hellenists, i.e. Grecian Jews. \v 5 \bd chose\bd* \p It is beautiful to see that these were all Hellenists, as the Grecian names show. \v 15 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \p \c 7 \p \v 1 \v 9 \bd God\bd* \p Jehovah. @@reference osisRef="ge 39:2"µµGenesis 39:2@@/referenceµµ. \v 14 \bd kindred\bd* \p Cf. \it (See Scofield "@@reference osisRef="Scofield:Ge 46:26"µµGenesis 46:26@@/referenceµµ")\it*. There is no real contradiction. The "house of Jacob" numbered seventy but the "kindred" would include the wives of Jacob's sons. \v 16 \bd sepulchre\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ge 23:4"µµGenesis 23:4@@/referenceµµ")\it*. \v 30 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 35 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 37 \bd Lord\bd* \p Jehovah. @@reference osisRef="de 18:15"µµDeuteronomy 18:15@@/referenceµµ. \v 38 \bd church\bd* \p Israel in the land is never called a church. In the wilderness Israel was a true church (G. ecclesia = called-out assembly), but in striking contrast with the N.T. ecclesia \p \it (See Scofield "@@reference osisRef="Scofield:Mt 16:18"µµMatthew 16:18@@/referenceµµ")\it*. \p \bd angel\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 45 \bd Jesus\bd* \p i.e. Joshua. \v 49 \bd Lord\bd* \p Jehovah. @@reference osisRef="isa 66:1 isa 66:2"µµIsaiah 66:1,2@@/referenceµµ. \v 53 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 54 \bd When they heard\bd* \p They had brought false witnesses against Stephen; he bears true witness against them, quoting the testimony of writers they owned to be inspired. He speaks of the persistent rejection of God and His servants by the nation til at last it is brought home to themselves, and arouses the maddened enmity of their hearts. It was the final trial of the nation. \v 59 \bd God\bd* \p Omit God. Lit. And were stoning Stephen as he was invoking and saying, Lord Jesus, give welcome unto my spirit. \v 60 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \p \c 8 \p \v 1 \v 5 \bd city of\bd* \p The Jews having rejected Stephen's witness to, and of, them, the Gospel now begins to go out to "all nations." Cf. @@reference osisRef="lu 24:47"µµLuke 24:47@@/referenceµµ. \v 26 \bd angel\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \p \bd desert\bd* Contra, @@reference osisRef="ac 8:6-8"µµActs 8:6-8@@/referenceµµ. \v 37 \bd And\bd* \p The best authorities omit v. 37. \c 9 \p \v 1 \v 2 \bd of this way\bd* \p that were of The Way, i.e. Christ. @@reference osisRef="joh 14:6"µµJohn 14:6@@/referenceµµ. \v 4 \bd me?\bd* \p The Lord identifies Himself with His people. \v 7 \bd voice\bd* \p Cf @@reference osisRef="ac 22:9"µµActs 22:9@@/referenceµµ; @@reference osisRef="ac 26:14"µµ 26:14@@/referenceµµ. \p A contradiction has been imagined. The three statements should be taken together. The men heard the "voice" as a sound ( (Greek - \w ἀναφωνέω|strong="G400"\w*), but did not hear the "voice" as articulating the words, "Saul, Saul," etc). \v 20 \bd that he is the Son of God\bd* \p Cf. @@reference osisRef="ac 2:36"µµActs 2:36@@/referenceµµ. Peter, while maintaining the deity of Jesus--"God hath made that same Jesus, whom ye have crucified, both Lord and Christ"--gives especial prominence to His Messiahship. Paul, fresh from the vision of the glory, puts the emphasis on His Deity. Peter's charge was that the Jews had crucified the Son of David @@reference osisRef="ac 2:25-30"µµActs 2:25-30@@/referenceµµ Paul's that they had crucified the Lord of glory @@reference osisRef="1co 2:8"µµ1 Corinthians 2:8@@/referenceµµ. In the A.V. the sense is largely lost. The point was, not that the Christ was God, a truth plainly taught by Isaiah. ; @@reference osisRef="isa 7:14"µµIsaiah 7:14@@/referenceµµ; @@reference osisRef="isa 9:6 isa 9:7"µµ 9:6,7@@/referenceµµ but that Jesus, the crucified Nazarene, was the Christ and therefore God the Son. \v 22 \bd But Saul\bd* \p It seems probable that @@reference osisRef="ac 9:22-25"µµActs 9:22-25@@/referenceµµ refer to Paul's labours in Damascus after his return from Arabia @@reference osisRef="ga 1:17"µµGalatians 1:17@@/referenceµµ. \p The "many days" of verse @@reference osisRef="ac 9:23"µµActs 9:23@@/referenceµµ may represent the "three years" of @@reference osisRef="ga 1:18"µµGalatians 1:18,@@/referenceµµ which intervened between Paul's return to Damascus and his visit to Peter. \v 26 \bd gone to Jerusalem\bd* \p The Acts records four visits of Paul to Jerusalem after conversion: \li (1) @@reference osisRef="ac 9:23-30"µµActs 9:23-30@@/referenceµµ. This seems identical with the visit of @@reference osisRef="ga 1:18 ga 1:19"µµGalatians 1:18,19@@/referenceµµ. The "apostles" of verse @@reference osisRef="ac 9:27"µµActs 9:27@@/referenceµµ were Peter, and James, the Lord's brother. \li (2) @@reference osisRef="ac 11:30"µµActs 11:30@@/referenceµµ. Paul may have been in Jerusalem during the events of @@reference osisRef="ac 12:1-25"µµActs 12:1-25@@/referenceµµ. \li (3) @@reference osisRef="ac 15:1-30"µµActs 15:1-30@@/referenceµµ; @@reference osisRef="ga 2:2-10"µµGalatians 2:2-10@@/referenceµµ. \li (4) @@reference osisRef="ac 21:17-ac 23:35"µµActs 21:17-23:35@@/referenceµµ. \p \v 29 \bd Grecians\bd* \p Hellenists, i.e. Grecian Jews. \v 36 \bd Dorcas\bd* \p i.e. gazelle. \v 39 \bd widows\bd* \p Contra, @@reference osisRef="ac 6:1"µµActs 6:1@@/referenceµµ. \c 10 \p \v 1 \v 3 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 7 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 35 \bd righteousness\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 10:10"µµRomans 10:10@@/referenceµµ")\it*. \v 43 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 44 \bd While Peter yet spake\bd* \p Verse 44 is one of the pivotal points of Scripture. Heretofore the Gospel has been offered to Jews only, and the Holy Spirit bestowed upon believing Jews through apostolic mediation. But now the normal order for this age is reached: the Holy Spirit is given without delay, mediation, or other condition than simple faith in Jesus Christ. Cf. \p \it (See Scofield "@@reference osisRef="Scofield:Ac 2:4"µµActs 2:4@@/referenceµµ")\it* @@reference osisRef="1co 6:19"µµ1 Corinthians 6:19@@/referenceµµ. \c 11 \p \v 1 \v 13 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 14 \bd saved\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 15 \bd as on us\bd* \p even as on us. Cf. @@reference osisRef="ac 2:1-4"µµActs 2:1-4@@/referenceµµ; @@reference osisRef="ac 15:7-9"µµ 15:7-9@@/referenceµµ. \v 19 \bd Phenice\bd* \p Phoenicia. \v 20 \bd Grecians\bd* \p Hellenists, i.e. Grecian Jews. \v 28 \bd world\bd* \p "oikoumene" = "inhabited earth." \it (See Scofield "@@reference osisRef="Scofield:Lu 2:1"µµLuke 2:1@@/referenceµµ")\it*. \p \c 12 \p \v 1 \bd Herod\bd* \p Herod Agrippa I., grandson of Herod the Great, \it (See Scofield "@@reference osisRef="Scofield:Mt 2:1"µµMatthew 2:1@@/referenceµµ")\it* , a strict observer of the law, and popular with the Jews, see @@reference osisRef="ac 12:21"µµActs 12:21@@/referenceµµ. \p Herod Agrippa II., Paul's Agrippa, was his son. \v 4 \bd Easter\bd* \p the passover. \v 5 \bd prayer\bd* \p Or, instant and earnest prayer was made. @@reference osisRef="2co 1:11"µµ2 Corinthians 1:11@@/referenceµµ; @@reference osisRef="eph 6:18"µµEphesians 6:18@@/referenceµµ. \v 8 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 9 \bd angel\bd* \p See note, \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 11 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \p \c 13 \p \v 1 \bd Herod\bd* \p See margin ref., \it (See Scofield "@@reference osisRef="Scofield:Mt 14:1"µµMatthew 14:1@@/referenceµµ")\it*. \v 6 \bd sorcerer\bd* \p (Greek - \w μάγος|strong="G3097"\w*)." See @@reference osisRef="mt 2:1"µµMatthew 2:1,@@/referenceµµ "wise men." The same word was used for a vulgar magician, and for a true wise man of the East. \v 7 \bd deputy\bd* \p proconsul (Roman). \v 22 \bd said\bd* See, @@reference osisRef="1sa 13:14"µµ1 Samuel 13:14@@/referenceµµ; @@reference osisRef="ps 89:20"µµPsalms 89:20@@/referenceµµ. \p See Kingdom note, @@reference osisRef="zec 12:8"µµZechariah 12:8@@/referenceµµ; @@reference osisRef="1co 15:28"µµ1 Corinthians 15:28@@/referenceµµ; @@reference osisRef="2sa 7:8-17"µµ2 Samuel 7:8-17@@/referenceµµ. \p \it (See Scofield "@@reference osisRef="Scofield:2Sa 7:16"µµ2 Samuel 7:16@@/referenceµµ")\it*. \v 23 \bd Saviour\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 26 \bd salvation\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 38 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 39 \bd all things\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 41 \bd work\bd* \p See, @@reference osisRef="hab 1:5"µµHabakkuk 1:5@@/referenceµµ. \c 14 \p \v 1 \v 12 \bd Jupiter\bd* Latin for Gr. Zeus, the national god of the Greeks. \p \bd Mercurius\bd* Gr. Hermes. \v 23 \bd ordained\bd* \p (Greek - \w μάγος|strong="G3097"\w*, to designate by stretching out (or pointing with) the hand). \c 15 \p \v 1 \v 3 \bd Phenice\bd* \p Phoenicia. \v 7 \bd my mouth\bd* \p See, @@reference osisRef="mt 16:19"µµMatthew 16:19@@/referenceµµ. Peter used the keys first for the Jews on the day of Pentecost; secondly, in the house of Cornelius for the Gentiles, @@reference osisRef="ac 15:14"µµActs 15:14,@@/referenceµµ But Paul was distinctively the apostle to the Gentiles. @@reference osisRef="ga 2:7 ga 2:8"µµGalatians 2:7,8@@/referenceµµ. \v 13 \bd Men and brethren\bd* \p Dispensationally, this is the most important passage in the N.T. It gives the divine purpose for this age, and for the beginning of the next. \li (1) The taking out from among the Gentiles of a people for His name, the distinctive work of the present, or church-age. The church is the ecclesia--the "called-out assembly." Precisely this has been in progress since Pentecost. The Gospel has never anywhere converted all, but everywhere has called out some. \li (2) "After this viz. the out-calling I will return." James quotes from @@reference osisRef="am 9:11 am 9:12"µµAmos 9:11,12@@/referenceµµ. The verses which follow in Amos describe the final regathering of Israel, which the other prophets invariably connect with the fulfilment of the Davidic Covenant (e.g.) ; @@reference osisRef="isa 11:1 isa 11:10-12"µµIsaiah 11:1,10-12@@/referenceµµ; @@reference osisRef="jer 23:5-8"µµJeremiah 23:5-8@@/referenceµµ. \li (3) "And will build again the tabernacle of David," i.e. re-establish the Davidic rule over Israel @@reference osisRef="2sa 7:8-17"µµ2 Samuel 7:8-17@@/referenceµµ; @@reference osisRef="lu 1:31-33"µµLuke 1:31-33@@/referenceµµ. \li (4) "That the residue of men Israelites may seek after the Lord" cf @@reference osisRef="zec 12:7 zec 12:8"µµZechariah 12:7,8@@/referenceµµ; @@reference osisRef="zec 13:1 zec 13:2"µµ 13:1,2@@/referenceµµ. \li (5) "And all the Gentiles," etc. cf @@reference osisRef="mic 4:2"µµMicah 4:2@@/referenceµµ; @@reference osisRef="zec 8:21 zec 8:22"µµZechariah 8:21,22@@/referenceµµ. This is also the order of @@reference osisRef="ro 11:24-27"µµRomans 11:24-27@@/referenceµµ. \p \v 14 \bd at the first\bd* \p Lit. for the first time, i.e. in the house of Cornelius. @@reference osisRef="ac 15:8-11"µµActs 15:8-11@@/referenceµµ; @@reference osisRef="ac 10:34-48"µµ 10:34-48@@/referenceµµ @@reference osisRef="ac 11:12-18"µµ 11:12-18@@/referenceµµ. \v 16 \bd tabernacle of David\bd* \p Kingdom (N.T.) vs. @@reference osisRef="ac 15:14-17"µµActs 15:14-17@@/referenceµµ; @@reference osisRef="re 3:21"µµRevelation 3:21@@/referenceµµ; @@reference osisRef="lu 1:31-33"µµLuke 1:31-33@@/referenceµµ; @@reference osisRef="1co 15:34"µµ1 Corinthians 15:34@@/referenceµµ. \v 17 \bd Lord\bd* \p Jehovah. vs. @@reference osisRef="ac 15:16 ac 15:17"µµActs 15:16,17@@/referenceµµ; @@reference osisRef="am 9:11 am 9:12"µµAmos 9:11,12@@/referenceµµ. \v 19 \bd Wherefore\bd* \p The scope of the decision goes far beyond the mere question of circumcision. The whole question of the relation of the law to Gentile believers had been put in issue (@@reference osisRef="ac 15:5"µµActs 15:5@@/referenceµµ), and their exemption is declared in the decision (@@reference osisRef="ac 15:19 ac 15:24"µµActs 15:19,24@@/referenceµµ). The decision might be otherwise stated in the terms of @@reference osisRef="ro 6:14"µµRomans 6:14@@/referenceµµ. "Ye are not under the law, but under grace." Gentile believers were to show grace by abstaining from the practices offensive to godly Jews. \p @@reference osisRef="ac 15:20 ac 15:21 ac 15:28 ac 15:29"µµActs 15:20,21,28,29@@/referenceµµ cf ; @@reference osisRef="ro 14:12-17"µµRomans 14:12-17@@/referenceµµ; @@reference osisRef="1co 8:1-13"µµ1 Corinthians 8:1-13@@/referenceµµ \v 32 \bd prophets\bd* \p See, @@reference osisRef="1co 14:3"µµ1 Corinthians 14:3@@/referenceµµ defines the N.T. gift of prophecy. \v 39 \bd Barnabas\bd* \p And is heard of no more in the Bible story. \c 16 \p \v 1 \v 7 \bd suffered\bd* \p R.V. adds "of Jesus", as in the best authorities. \v 9 \bd prayed him\bd* \p beseeching him. Here the Gospel turns toward Europe. \v 10 \bd we\bd* \p The change here from "they," as in the preceding verses, to "we" indicates that at Troas Luke, the narrator, joined Paul's company. \v 12 \bd colony\bd* \p i.e. a Roman colony. \v 13 \bd was wont\bd* \p might legally, i.e. a legal meeting-place for Jews where there was no synagogue. \v 16 \bd spirit\bd* \p (Greek - \w Α|strong="G1"\w*," "a Python)." \v 17 \bd most high God\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 7:22"µµMatthew 7:22@@/referenceµµ")\it*. This marks the "spirit", @@reference osisRef="ac 16:18"µµActs 16:18,@@/referenceµµ as being a demon. \p \bd salvation\bd* See note, \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 19 \bd drew\bd* \p (Greek - \w Α|strong="G1"\w*," probably by the feet). Cf. @@reference osisRef="ac 14:19"µµActs 14:19@@/referenceµµ. \v 20 \bd magistrates\bd* \p (Greek - \w Α|strong="G1"\w*," Roman magistrates). \v 25 \bd prayed\bd* \p Lit. were praying and singing hymns. \v 30 \bd saved\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 35 \bd serjeants\bd* \p (Greek - \w Α|strong="G1"\w*)." \c 17 \p \v 1 \v 3 \bd Christ\bd* \p The Christ, i.e. that, according to the Scriptures, the Messiah must die and rise again. That Jesus was the Messiah was the second part of his argument. \v 6 \bd drew\bd* \p dragged. See margin ref., \it (See Scofield "@@reference osisRef="Scofield:Ac 16:19"µµActs 16:19@@/referenceµµ")\it*. \v 12 \bd Therefore\bd* Illustrates @@reference osisRef="joh 5:46"µµJohn 5:46@@/referenceµµ. Believing the O.T. they believed the Gospel. \p \bd honourable\bd* Greek women of honourable estate. \v 16 \bd stirred\bd* \p provoked within him as he beheld the city full of idols. \v 18 \bd Epicureans\bd* Disciples of Epicurus, B.C. 342-271, who abandoned as hopeless the search by reason for pure truth, cf. @@reference osisRef="joh 18:38"µµJohn 18:38@@/referenceµµ seeking instead true pleasure through experience. \p \bd Stoicks\bd* Disciples of Zeno, B.C. 280, and Chrysippus, B.C. 240. This philosophy was founded on human self-sufficiency, inculcated stern self-repression, the solidarily of the race, and the unity of Deity. Epicureans and Stocis divided the apostolic world. \v 19 \bd Areopagus\bd* \p Mars' hill. \v 26 \bd blood\bd* \p "blood" is not in the best manuscripts. R.V. omits. \v 28 \bd For we\bd* \p Found in the sritings of Aratus and Cleanthes. \v 29 \bd offspring of God\bd* \p (Greek - \w γένος|strong="G1085"\w* = "race)." The reference is to the creation-work of God in which He made man (i.e. mankind, the race in Adam) in his own likeness, @@reference osisRef="ge 1:26 ge 1:27"µµGenesis 1:26,27,@@/referenceµµ thus rebuking the thought that "the Godhead is like unto gold," etc. The word "Father" is not used, not does the passage affirm anything concerning fatherhood or sonship, which are relationships based on faith, and the new birth. \p Cf @@reference osisRef="joh 1:12 joh 1:13"µµJohn 1:12,13@@/referenceµµ; @@reference osisRef="ga 3:26"µµGalatians 3:26@@/referenceµµ; @@reference osisRef="ga 4:1-7"µµ 4:1-7@@/referenceµµ; @@reference osisRef="joh 5:1"µµJohn 5:1@@/referenceµµ. \v 30 \bd Repent\bd* \p Repentance is the trans. of a (Greek - \w γένος|strong="G1085"\w* ("metanoia-metanoeo") meaning "to have another mind," "to change the mind," and is used in the N).T. to indicate a change of mind in respect of sin, of God, and of self. This change of mind may, especially in the case of Christians who have fallen into sin, be preceded by sorrow @@reference osisRef="2co 7:8-11"µµ2 Corinthians 7:8-11@@/referenceµµ but sorrow for sin, though it may "work" repentance, is not repentance. The son in @@reference osisRef="mt 21:28 mt 21:29"µµMatthew 21:28,29@@/referenceµµ illustrates true repentance. \p Saving faith: \it (See Scofield "@@reference osisRef="Scofield:Heb 11:39"µµHebrews 11:39@@/referenceµµ")\it* includes and implies that change of mind which is called repentance. \v 31 \bd world\bd* \p "oikoumene" = inhabited earth. \it (See Scofield "@@reference osisRef="Scofield:Lu 2:1"µµLuke 2:1@@/referenceµµ")\it*. \c 18 \p \v 1 \v 5 \bd pressed\bd* \p Or, constrained by the Word. Cf. @@reference osisRef="2co 5:14"µµ2 Corinthians 5:14@@/referenceµµ. \v 7 \bd Justus\bd* \p Titus Justus. \v 17 \bd cared for\bd* \p Contra. @@reference osisRef="joh 19:13-16"µµJohn 19:13-16@@/referenceµµ; @@reference osisRef="ac 24:26 ac 24:27"µµActs 24:26,27@@/referenceµµ. \v 25 \bd instructed\bd* \p taught by word of mouth, or, hearsay, i.e. not by revelation. Cf. @@reference osisRef="ga 1:11 ga 1:12"µµGalatians 1:11,12@@/referenceµµ. \p The N.T. Scriptures were not then written. \v 28 \bd that Jesus\bd* \p Apollos' ministry seems to have gone no further; Jesus was the long expected Messiah. Of Paul's doctrine of justification through the blood, and sanctification through the Spirit, he seems at that time to have known nothing. See @@reference osisRef="ac 19:3-6"µµActs 19:3-6@@/referenceµµ. \p \c 19 \p \v 1 \v 2 \bd Have\bd* \p Not as in A.V., "since ye believed," but as in R.V. and marg.: "Did ye receive the Holy Spirit when ye believed?" Paul was evidently impressed by the absence of spirituality and power in these so-called disciples. Their answer brought out the fact that they were Jewish proselytes, disciples of John the Baptist, looking backward to an accomplished redemption. @@reference osisRef="ro 8:9"µµRomans 8:9@@/referenceµµ; @@reference osisRef="1co 6:19"µµ1 Corinthians 6:19@@/referenceµµ; @@reference osisRef="eph 1:13"µµEphesians 1:13@@/referenceµµ. \v 16 \bd overcame\bd* The sons of Sceva sought to imitate a power to which they were strangers, only to their own confusion. This striking witness from another side caused fear to fall on all. \p \bd prevailed\bd* @@reference osisRef="lu 11:21 lu 11:22"µµLuke 11:21,22@@/referenceµµ; @@reference osisRef="1jo 4:4"µµ1 John 4:4@@/referenceµµ. \v 21 \bd spirit\bd* \p i.e. in his own mind. Cf. \it (See Scofield "@@reference osisRef="Scofield:Ac 20:22"µµActs 20:22@@/referenceµµ")\it*. \v 23 \bd about the way\bd* \p concerning the Way, i.e. Christ. @@reference osisRef="joh 14:6"µµJohn 14:6@@/referenceµµ. \v 27 \bd world\bd* \p "oikoumene" = inhabited earth. \it (See Scofield "@@reference osisRef="Scofield:Lu 2:1"µµLuke 2:1@@/referenceµµ")\it*. \v 28 \bd Diana\bd* \p Gr. Artemis. Not anciently of the Greek pantheon, but an Eastern goddess. Cf. @@reference osisRef="jud 2:13"µµJudges 2:13@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Jud 2:13"µµJudges 2:13@@/referenceµµ")\it*. \p But "Diana of the Ephesians" was rather a particular image of Artemis, reputed to have fallen from heaven; @@reference osisRef="ac 19:35"µµActs 19:35@@/referenceµµ. \c 20 \p \v 1 \v 6 \bd we\bd* \p From the use of the pronoun, Luke here rejoins the apostle. \v 7 \bd first day\bd* \p It was the breaking of bread for which the disciples were assembled. The passage indicates the use by the apostolic churches of the first day, not the seventh. Cf. @@reference osisRef="1co 16:2"µµ1 Corinthians 16:2@@/referenceµµ. \v 22 \bd spirit\bd* \p Cf. @@reference osisRef="ac 21:4"µµActs 21:4@@/referenceµµ. In @@reference osisRef="ac 20:22"µµActs 20:22@@/referenceµµ Paul's own spirit \it (See Scofield "@@reference osisRef="Scofield:1Th 5:23"µµ1 Thessalonians 5:23@@/referenceµµ")\it* is meant; in @@reference osisRef="ac 21:4"µµActs 21:4@@/referenceµµ the Holy Spirit. Paul's motive in going to Jerusalem seems to have been his great affection for the Jews @@reference osisRef="ro 9:1-5"µµRomans 9:1-5@@/referenceµµ and his hope that gifts of the Gentile churches, sent by him to the poor saints at Jerusalem @@reference osisRef="ro 15:25-28"µµRomans 15:25-28@@/referenceµµ would open the hearts of the law-bound Jewish believers to the "gospel of the grace of God" @@reference osisRef="ac 20:24"µµActs 20:24@@/referenceµµ. \v 24 \bd neither\bd* \p Or, I hold not my life of any account, as unto myself, in comparison with accomplishing my course. See, @@reference osisRef="1co 9:26"µµ1 Corinthians 9:26@@/referenceµµ; @@reference osisRef="php 3:13 php 3:14"µµPhilippians 3:13,14@@/referenceµµ. @@reference osisRef="2ti 4:7 2ti 4:8"µµ2 Timothy 4:7,8@@/referenceµµ. \v 29 \bd wolves\bd* \p The two sources of the apostasy: false teachers from without, @@reference osisRef="2co 11:13-15"µµ2 Corinthians 11:13-15@@/referenceµµ; @@reference osisRef="2pe 2:1-3"µµ2 Peter 2:1-3@@/referenceµµ ambitious leaders from within, ; @@reference osisRef="3jo 1:9 3jo 1:10"µµ3 John 1:9,10@@/referenceµµ; @@reference osisRef="re 2:6 re 2:15"µµRevelation 2:6,15@@/referenceµµ. Also, ; @@reference osisRef="1ti 1:20"µµ1 Timothy 1:20@@/referenceµµ; @@reference osisRef="1jo 2:19"µµ1 John 2:19@@/referenceµµ. \v 35 \bd It is more\bd* \p See, @@reference osisRef="lu 14:12"µµLuke 14:12@@/referenceµµ. \c 21 \p \v 1 \v 4 \bd go up to\bd* \p Lit. set foot in. Not, as in @@reference osisRef="ac 20:23"µµActs 20:23@@/referenceµµ a warning of danger, but now an imperative command. See @@reference osisRef="ac 22:17 ac 22:18"µµActs 22:17,18@@/referenceµµ. \v 23 \bd vow\bd* \p Probably according to @@reference osisRef="nu 6:1-7"µµNumbers 6:1-7@@/referenceµµ. Cf. @@reference osisRef="col 2:14-17"µµColossians 2:14-17@@/referenceµµ. \v 24 \bd charges with them\bd* Lit. spend something on them. \p \bd walkest orderly\bd* Lit. art keeping in the ranks, guarding the law. Cf. @@reference osisRef="ro 10:1-12"µµRomans 10:1-12@@/referenceµµ. \v 26 \bd Paul took\bd* \p Contra. @@reference osisRef="ac 21:4"µµActs 21:4@@/referenceµµ; @@reference osisRef="ga 2:2-6"µµGalatians 2:2-6@@/referenceµµ. See, ; @@reference osisRef="ro 3:9-10 ro 3:19-20 ro 3:28"µµRomans 3:9,10,19,20,28@@/referenceµµ; @@reference osisRef="ro 4:3-5"µµ 4:3-5@@/referenceµµ ; @@reference osisRef="ro 5:1 ro 5:2"µµ 5:1,2@@/referenceµµ; @@reference osisRef="ro 6:14"µµ 6:14@@/referenceµµ; @@reference osisRef="ro 7:1-4 ro 7:6"µµ 7:1-4,6@@/referenceµµ; @@reference osisRef="ro 8:3 ro 8:4"µµ 8:3,4@@/referenceµµ; @@reference osisRef="ga 2:15 ga 2:16 ga 2:18 ga 2:19"µµGalatians 2:15,16,18,19@@/referenceµµ; @@reference osisRef="ga 3:10 ga 3:24 ga 3:25"µµ 3:10,24,25@@/referenceµµ ; @@reference osisRef="ga 4:9-11 ga 4:21-31"µµ 4:9-11,21-31@@/referenceµµ; @@reference osisRef="php 3:7-9"µµPhilippians 3:7-9@@/referenceµµ; @@reference osisRef="heb 9:14 heb 9:15 heb 9:28"µµHebrews 9:14,15,28@@/referenceµµ; @@reference osisRef="heb 10:1-4 heb 10:17-18"µµ 10:1-4,17,18@@/referenceµµ @@reference osisRef="heb 13:11-14"µµ 13:11-14@@/referenceµµ \v 30 \bd drew\bd* \p See, @@reference osisRef="ac 14:19"µµActs 14:19@@/referenceµµ; @@reference osisRef="ac 16:19"µµ 16:19@@/referenceµµ. \v 37 \bd chief\bd* \p (Greek - \w χιλίαρχος|strong="G5506"\w*, the Roman tribune). There were six such "chief captains" in each legion of 6000 men. \c 22 \p \v 1 \v 9 \bd voice\bd* \p Cf. \it (See Scofield "@@reference osisRef="Scofield:Ac 9:7"µµActs 9:7@@/referenceµµ")\it*. \v 16 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 17 \bd when I was\bd* \p i.e. probably on his first visit to Jerusalem after his conversion. \v 28 \bd freedom\bd* citizenship. \p \bd was free born\bd* am a Roman born, i.e. of a father who had obtained citizenship. \v 29 \bd examined him\bd* \p Or, tortured him. \c 23 \p \v 1 \v 6 \bd Sadducees\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 3:7"µµMatthew 3:7@@/referenceµµ")\it*. \v 9 \bd scribes\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 2:4"µµMatthew 2:4@@/referenceµµ")\it*. \c 24 \p \v 1 \v 5 \bd world\bd* \p "oikoumene" = inhabited earth. \it (See Scofield "@@reference osisRef="Scofield:Lu 2:1"µµLuke 2:1@@/referenceµµ")\it*. \v 10 \bd the governor\bd* \p Felix made procurator over Judaea, A.D. 53. \v 22 \bd of that way\bd* \p concerning the Way. See, @@reference osisRef="joh 14:6"µµJohn 14:6@@/referenceµµ. \v 25 \bd righteousness\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 10:10"µµRomans 10:10@@/referenceµµ")\it*. \p \bd trembled\bd* becoming afraid; (Greek - \w ἔμφοβος|strong="G1719"\w*," afraid). \v 27 \bd But after\bd* But when two years were fulfilled, Felix was succeeded by Porcius Festus; and desiring to gain favour with the Jews, Felix left Paul in bonds. \p \c 25 \p \v 1 \v 6 \bd more than ten\bd* \p Or, as some copies read, no more than eight or ten days. \v 13 \bd Agrippa\bd* \p This (@@reference osisRef="ac 5:13"µµActs 5:13@@/referenceµµ) was Herod Agrippa II., son of the Herod Agrippa I. of @@reference osisRef="ac 12:1"µµActs 12:1,@@/referenceµµ and great-grandson of Herod the Great. \it (See Scofield "@@reference osisRef="Scofield:Mt 2:1"µµMatthew 2:1@@/referenceµµ")\it*. \p Bernice, or Berenice, was the sister of Herod Agrippa II. @@reference osisRef="ac 5:13"µµActs 5:13@@/referenceµµ. \c 26 \p \v 1 \v 14 \bd heard\bd* \p Cf. \it (See Scofield "@@reference osisRef="Scofield:Ac 9:7"µµActs 9:7@@/referenceµµ")\it*. \v 18 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 23 \bd Christ\bd* \p the Christ must suffer. See, @@reference osisRef="ac 3:18"µµActs 3:18@@/referenceµµ; @@reference osisRef="ac 17:3"µµActs 17:3@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ac 17:3"µµActs 17:3@@/referenceµµ")\it*. \v 28 \bd Almost\bd* \p R.V. With but little persuasion thou wouldest fain make me a Christian. The answer might be paraphrased: "It will require more than this," etc., or, "A little more and you will make," etc. \v 29 \bd both\bd* \p Lit. both in a little and in much. \p \c 27 \p \v 1 \bd centurion\bd* \p Commander of 100 soldiers. \v 9 \bd fast\bd* \p The fast was on the tenth day of the seventh month. @@reference osisRef="le 23:27 le 23:29"µµLeviticus 23:27,29@@/referenceµµ. \v 17 \bd fall\bd* \p be cast upon the Syrtis. \v 23 \bd the angel\bd* \p an angel of the God whose I am, whom also I serve. \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 28 \bd fathoms\bd* \p One fathom = between 6 and 7 feet. \v 37 \bd two hundred\bd* \p Some ancient authorities read, about threescore and sixteen souls. \v 40 \bd taken up\bd* \p Or, cut the anchors, they left them in the sea, etc. \c 28 \p \v 1 \v 15 \bd Appii\bd* \p the market of Appius. \v 16 \bd a soldier\bd* \p the soldier that guarded him. @@reference osisRef="ac 24:23"µµActs 24:23@@/referenceµµ; @@reference osisRef="ac 27:3"µµ 27:3@@/referenceµµ. \v 28 \bd salvation\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 30 \bd his own hired house\bd* \p It has been much disputed whether Paul endured two Roman imprisonments, from A.D. 62 to 68 or one. The tradition from Clement to Eusebius favours two imprisonments with a year of liberty between. Erdman (W.J.) has pointed out the leaving of Trophimus sick at Miletus, mentioned in @@reference osisRef="2ti 4:20"µµ2 Timothy 4:20@@/referenceµµ could not have been an occurrence of Paul's last journey to Jerusalem, for then Trophimus was not left ; @@reference osisRef="ac 20:4"µµActs 20:4@@/referenceµµ; @@reference osisRef="ac 21:29"µµ 21:29@@/referenceµµ nor of the journey to Rome to appear before Caesar, for then he did not touch at Miletus. To make this incident possible there must have been a release from the first imprisonment, and an interval of ministry and travel. scofield-main/usfm/sco.usfm45.usfm000066400000000000000000001525221435660420000173530ustar00rootroot00000000000000\id ROM \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Romans \p @@reference osisRef="ro 1"µµRead first chapter of Romans@@/referenceµµ \p \bd WRITER\bd*: The Apostle Paul (@@reference osisRef="ro 1:1"µµRomans 1:1@@/referenceµµ). \p \bd DATE\bd*: Romans, the sixth in chronological order of Paul's Epistles, was written from Corinth during the apostle's third visit to that city. @@reference osisRef="2co 13:1"µµ2 Corinthians 13:1@@/referenceµµ in A.D. 60. The Epistle has its occasion in the intention of the apostle soon to visit Rome. Naturally, he would wish to announce before his coming the distinctive truths which had been revealed to and through him. He would desire the Christians in Rome to have his own statement of the great doctrines of grace so bitterly assailed everywhere by legalistic teachers. \p \bd THEME\bd*: The theme of Romans is "the Gospel of God" (@@reference osisRef="ro 1:1"µµRomans 1:1@@/referenceµµ), the very widest possible designation of the whole body of redemption truth, for it is He with whom is "no respect of persons"; and who is not "the God of the Jews only," but "of the Gentiles also" ; @@reference osisRef="ro 2:11"µµRomans 2:11@@/referenceµµ; @@reference osisRef="ro 3:29"µµ 3:29@@/referenceµµ. Accordingly, "all the world" is found guilty @@reference osisRef="ro 3:19"µµRomans 3:19,@@/referenceµµ and a redemption is revealed as wide as the need, upon the alone condition of faith. Not only does Romans embody in the fullest way the doctrines of grace in relation to salvation, but in three remarkable chapters (9-11.) the great promises to Israel are reconciled with the promises concerning the Gentiles, and the fulfilment of the former shown to await the completion of the church and coming of the Deliverer out of Zion @@reference osisRef="ro 11:25-27"µµRomans 11:25-27@@/referenceµµ. The key-phrase is "the righteousness of God" ; @@reference osisRef="ro 1:17"µµRomans 1:17@@/referenceµµ; @@reference osisRef="ro 3:21 ro 3:22"µµ 3:21,22@@/referenceµµ. \p The Epistle, exclusive of the introduction (@@reference osisRef="ro 1:1-17"µµ 1:1-17@@/referenceµµ), is in seven parts. \li The whole world guilty before God, 1:18-3:20. \li Justification through the righteousness of God by faith, the Gospel remedy for guilt, 3:21-5:11. \li Crucifixion with Christ, the resurrection life of Christ, and the walk in the Spirit, the Gospel provision for inherent sin, 5:12-8:13. \li The full result in blessing of the Gospel, 8:14-39. \li Parenthesis: the Gospel does not abolish the covenant promises to Israel, 9:1-11:36. \li Christian life and service, 12:1-15:33. \li The outflow of Christian love, 16:1-27. \p \v 3 \bd seed\bd* \p See note on the Davidic descent of Christ, \it (See Scofield "@@reference osisRef="Scofield:Lu 3:23"µµLuke 3:23@@/referenceµµ")\it*. \v 5 \bd for obedience\bd* \p unto obedience to faith, i.e. faith as a principle, or method of divine dealing. Cf. @@reference osisRef="ro 10:1-11"µµRomans 10:1-11@@/referenceµµ. \v 8 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 16 \bd salvation\bd* \p The Heb. and (Greek - \w ἀλεκτοροφωνία|strong="G219"\w*, safety, preservation, healing, and soundness). Salvation is the great inclusive word of the Gospel, gathering into itself all the redemptive acts and processes: as justification, redemption, grace, propitiation, imputation, forgiveness, sanctification, and glorification. Salvation is in three tenses: \li (1) The believer has been saved from the guilt and penalty of sin @@reference osisRef="lu 7:50"µµLuke 7:50@@/referenceµµ; @@reference osisRef="1co 1:18"µµ1 Corinthians 1:18@@/referenceµµ; @@reference osisRef="2co 2:15"µµ2 Corinthians 2:15@@/referenceµµ; @@reference osisRef="eph 2:5 eph 2:8"µµEphesians 2:5,8@@/referenceµµ; @@reference osisRef="2ti 1:9"µµ2 Timothy 1:9@@/referenceµµ and is safe. \li (2) the believer is being saved from the habit and dominion of sin @@reference osisRef="ro 6:14"µµRomans 6:14@@/referenceµµ; @@reference osisRef="php 1:19"µµPhilippians 1:19@@/referenceµµ; @@reference osisRef="php 2:12 php 2:13"µµ 2:12,13@@/referenceµµ; @@reference osisRef="2th 2:13"µµ2 Thessalonians 2:13@@/referenceµµ; @@reference osisRef="ro 8:2"µµRomans 8:2@@/referenceµµ; @@reference osisRef="ga 2:19 ga 2:20"µµGalatians 2:19,20@@/referenceµµ; @@reference osisRef="2co 3:18"µµ2 Corinthians 3:18@@/referenceµµ. \li (3) The believer is to be saved in the sense of entire conformity to Christ. @@reference osisRef="ro 13:11"µµRomans 13:11@@/referenceµµ; @@reference osisRef="heb 10:36"µµHebrews 10:36@@/referenceµµ; @@reference osisRef="1pe 1:5"µµ1 Peter 1:5@@/referenceµµ; @@reference osisRef="1jo 3:2"µµ1 John 3:2@@/referenceµµ. Salvation is by grace through faith, is a free gift, and wholly without works ; @@reference osisRef="ro 3:27 ro 3:28"µµRomans 3:27,28@@/referenceµµ; @@reference osisRef="ro 4:1-8"µµ 4:1-8@@/referenceµµ ; @@reference osisRef="ro 6:23"µµ 6:23@@/referenceµµ; @@reference osisRef="eph 2:8"µµEphesians 2:8@@/referenceµµ. The divine order is: first salvation, then works ; @@reference osisRef="eph 2:9 eph 2:10"µµEphesians 2:9,10@@/referenceµµ; @@reference osisRef="tit 3:5-8"µµTitus 3:5-8@@/referenceµµ. \p \v 28 \bd did not like\bd* \p refused to have. Lit. did not approve God. \c 2 \p \v 1 \v 12 \bd sinned\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 13 \bd the law\bd* a law. \p The statement is general, true of "a law," any law. \v 22 \bd commit sacrilege\bd* \p Or, rob temples. \v 23 \bd breaking the law\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 25 \bd breaker of the law\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 26 \bd righteousness\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 10:3"µµRomans 10:3@@/referenceµµ")\it*. \v 27 \bd uncircumcision\bd* the uncircumcision, i.e. the Gentiles. \p \bd breaking the law\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 28 \bd For he\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 9:6"µµRomans 9:6@@/referenceµµ")\it*. \v 29 \bd in the spirit\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 7:6"µµRomans 7:6@@/referenceµµ")\it*. \p \c 3 \p \v 1 \bd in the spirit\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 7:6"µµRomans 7:6@@/referenceµµ")\it*. \v 5 \bd righteousness\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 3:21"µµRomans 3:21@@/referenceµµ")\it*. \v 6 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 7 \bd sinner\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 8 \bd damnation\bd* \p i.e. condemnation. \v 9 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 10 \bd righteous\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 10:10"µµRomans 10:10@@/referenceµµ")\it*. \v 19 \bd become\bd* \p be brought under the judgment of God. \v 20 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 21 \bd righteousness of God\bd* \p The righteousness of God is neither an attribute of God, not the changed character of the believer, but Christ Himself, who fully met in our stead and behalf every demand of the law, and who is, but the act of God called imputation @@reference osisRef="le 25:50"µµLeviticus 25:50@@/referenceµµ; @@reference osisRef="jas 2:23"µµJames 2:23,@@/referenceµµ "made unto us.. righteousness" @@reference osisRef="1co 1:30"µµ1 Corinthians 1:30@@/referenceµµ. \p "The believer in Christ is now, by grace, shrouded under so complete and blessed a righteousness that the law from Mt. Sinai can find neither fault nor diminution therein. This is that which is called the righteousness of God by faith."--Bunyan. \p @@reference osisRef="2co 5:21"µµ2 Corinthians 5:21@@/referenceµµ; @@reference osisRef="ro 4:6"µµRomans 4:6@@/referenceµµ; @@reference osisRef="ro 10:4"µµ 10:4@@/referenceµµ; @@reference osisRef="php 3:9"µµPhilippians 3:9@@/referenceµµ; @@reference osisRef="ro 3:26"µµRomans 3:26@@/referenceµµ \v 23 \bd sinned\bd* \p Sin, Summary: The literal meanings of the Heb. and (Greek - \w ἀλεκτοροφωνία|strong="G219"\w* sin," "sinner," etc)., disclose the true nature of sin in its manifold manifestations. Sin is transgression, an overstepping of the law, the divine boundary between good and evil @@reference osisRef="ps 51:1"µµPsalms 51:1@@/referenceµµ; @@reference osisRef="lu 15:29"µµLuke 15:29,@@/referenceµµ iniquity, an act inherently wrong, whether expressly forbidden or not; error, a departure from right ; @@reference osisRef="ps 51:9"µµPsalms 51:9@@/referenceµµ; @@reference osisRef="ro 3:23"µµRomans 3:23,@@/referenceµµ missing the mark, a failure to meet the divine standard; trespass, the intrusion of self-will into the sphere of divine authority @@reference osisRef="eph 2:1"µµEphesians 2:1,@@/referenceµµ lawlessness, or spiritual anarchy @@reference osisRef="1ti 1:9"µµ1 Timothy 1:9,@@/referenceµµ unbelief, or an insult to the divine veracity @@reference osisRef="joh 16:9"µµJohn 16:9@@/referenceµµ. \p Sin originated with Satan @@reference osisRef="isa 14:12-14"µµIsaiah 14:12-14,@@/referenceµµ entered the world through Adam @@reference osisRef="ro 5:12"µµRomans 5:12,@@/referenceµµ was, and is, universal, Christ alone excepted ; @@reference osisRef="ro 3:23"µµRomans 3:23@@/referenceµµ; @@reference osisRef="1pe 2:22"µµ1 Peter 2:22,@@/referenceµµ incurs the penalties of spiritual and physical death ; @@reference osisRef="ge 2:17"µµGenesis 2:17@@/referenceµµ; @@reference osisRef="ge 3:19"µµ 3:19@@/referenceµµ; @@reference osisRef="eze 18:4 eze 18:20"µµEzekiel 18:4,20@@/referenceµµ; @@reference osisRef="ro 6:23"µµRomans 6:23@@/referenceµµ and has no remedy but in the sacrificial death of Christ ; @@reference osisRef="heb 9:26"µµHebrews 9:26@@/referenceµµ; @@reference osisRef="ac 4:12"µµActs 4:12@@/referenceµµ availed of by faith @@reference osisRef="ac 13:38 ac 13:39"µµActs 13:38,39@@/referenceµµ. Sin may be summarized as threefold: An act, the violation of, or want of obedience to the revealed will of God; a state, absence of righteousness; a nature, enmity toward God. \v 24 \bd Redemption\bd* \p Redemption, "to deliver by paying a price." The N.T. doctrine. The N.T. records the fulfilment of the O.T. types and prophecies of redemption through the sacrifice of Christ. The completed truth is set forth in the three words which are translated redemption \li (1) agorazo, "to purchase in the market." The underlying thought is of a slave-market. The subjects of redemption are "sold under sin" @@reference osisRef="ro 7:14"µµRomans 7:14@@/referenceµµ but are, moreover, under sentence of death ; @@reference osisRef="eze 18:4"µµEzekiel 18:4,@@/referenceµµ; @@reference osisRef="joh 3:18 joh 3:19"µµJohn 3:18,19@@/referenceµµ; @@reference osisRef="ro 3:19"µµRomans 3:19@@/referenceµµ; @@reference osisRef="ga 3:10"µµGalatians 3:10,@@/referenceµµ and the purchase price is the blood of the Redeemer who dies in their stead ; @@reference osisRef="ga 3:13"µµGalatians 3:13@@/referenceµµ; @@reference osisRef="2co 5:21"µµ2 Corinthians 5:21@@/referenceµµ; @@reference osisRef="mt 20:28"µµMatthew 20:28,@@/referenceµµ; @@reference osisRef="mr 10:45"µµMark 10:45@@/referenceµµ; @@reference osisRef="1ti 2:6"µµ1 Timothy 2:6@@/referenceµµ; @@reference osisRef="1pe 1:18"µµ1 Peter 1:18@@/referenceµµ. \li (2) exagorazo, "to buy out of the market." The redeemed are never again to be exposed to sale; \li (3) lutroo, "to loose," "to set free by paying a price" @@reference osisRef="joh 8:32"µµJohn 8:32@@/referenceµµ; @@reference osisRef="ga 4:4 ga 4:5 ga 4:31"µµGalatians 4:4,5,31@@/referenceµµ; @@reference osisRef="ga 5:13"µµ 5:13@@/referenceµµ; @@reference osisRef="ro 8:21"µµRomans 8:21@@/referenceµµ. Redemption is by sacrifice and by power \it (See Scofield "@@reference osisRef="Scofield:Ex 14:30"µµExodus 14:30@@/referenceµµ")\it* Christ paid the price, the Holy Spirit makes deliverance actual in experience @@reference osisRef="ro 8:2"µµRomans 8:2@@/referenceµµ. \p \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:ro 1:16"µµRomans 1:16@@/referenceµµ". \p \bd grace\bd* Grace (in salvation), @@reference osisRef="ro 4:4-16"µµRomans 4:4-16@@/referenceµµ; @@reference osisRef="ro 3:24"µµ 3:24@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Joh 1:17"µµJohn 1:17@@/referenceµµ")\it*. \v 25 \bd propitiation\bd* \p Lit. a propitiatory sacrifice, through faith by his blood; (Greek - \w ἱλαστήριον|strong="G2435"\w*, "place of propitiation)." The word occurs, @@reference osisRef="1jo 2:2"µµ1 John 2:2@@/referenceµµ; @@reference osisRef="1jo 4:10"µµ 4:10@@/referenceµµ as the trans. of hilasmos, "that which propitiates," "a propitiatory sacrifice." Hilasterion is used by the Septuagint, and @@reference osisRef="heb 9:5"µµHebrews 9:5@@/referenceµµ for "mercy-seat." The mercy-seat was sprinkled with atoning blood in the day of atonement @@reference osisRef="le 16:14"µµLeviticus 16:14@@/referenceµµ in token that the righteous sentence of the law had been (typically) carried out, so that what must else have been a judgment-seat could righteously be a mercy-seat ; @@reference osisRef="heb 9:11-15"µµHebrews 9:11-15@@/referenceµµ; @@reference osisRef="heb 4:14-16"µµ 4:14-16,@@/referenceµµ a place of communion @@reference osisRef="ex 25:21 ex 25:22"µµExodus 25:21,22@@/referenceµµ. \p In fulfilment of the type, Christ is Himself the hilasmos, "that which propitiates," and the hilasterion, "the place of propitiation" --the mercy-seat sprinkled with His own blood-- the token that in our stead He so honoured the law by enduring its righteous sentence that God, who ever foresaw the cross, is vindicated in having "passed over" sins from Adam to Moses @@reference osisRef="ro 5:13"µµRomans 5:13@@/referenceµµ and the sins of believers under the old covenant \it (See Scofield "@@reference osisRef="Scofield:Ex 29:33"µµExodus 29:33@@/referenceµµ")\it* and just in justifying sinners under the covenant. There is no thought in propitiation of placating a vengeful God, but of doing right by His holy law and so making it possible for Him righteously to show mercy. \p \bd remission\bd* passing over of sins done aforetime, i.e. since Adam. Cf. @@reference osisRef="heb 9:15"µµHebrews 9:15@@/referenceµµ. \v 26 \bd righteousness\bd* \p "His righteousness" here is God's consistency with His own law and holiness in freely justifying a sinner who believes in Christ; that is, one in whose behalf Christ has met every demand of the law @@reference osisRef="ro 10:4"µµRomans 10:4@@/referenceµµ. \v 28 \bd Justification\bd* \p Justification, Summary: Justification and righteousness are inseparably united in Scripture by the fact that the same word (dikaios, "righteous"; dikaioo, "to justify") is used for both. The believing sinner is justified because Christ, having borne his sins on the cross, has been "made unto him righteousness" @@reference osisRef="1co 1:30"µµ1 Corinthians 1:30@@/referenceµµ. Justification originates in grace ; @@reference osisRef="ro 3:24"µµRomans 3:24@@/referenceµµ; @@reference osisRef="tit 3:4 tit 3:5"µµTitus 3:4,5@@/referenceµµ is through the redemptive and propitiatory work of Christ, who has vindicated the law ; @@reference osisRef="ro 3:24 ro 3:25"µµRomans 3:24,25@@/referenceµµ; @@reference osisRef="ro 5:9"µµ 5:9@@/referenceµµ is by faith, not works ; @@reference osisRef="ro 3:28-30"µµRomans 3:28-30@@/referenceµµ; @@reference osisRef="ro 4:5"µµ 4:5@@/referenceµµ; @@reference osisRef="ro 5:1"µµ 5:1@@/referenceµµ; @@reference osisRef="ga 2:16"µµGalatians 2:16@@/referenceµµ; @@reference osisRef="ga 3:8 ga 3:24"µµ 3:8,24@@/referenceµµ and may be defined as the judicial act of God whereby He justly declares righteous one who believes on Jesus Christ. It is the Judge Himself @@reference osisRef="ro 8:31-34"µµRomans 8:31-34@@/referenceµµ who thus declares. The justified believer has been in court, only to learn that nothing is laid to his charge. @@reference osisRef="ro 8:1 ro 8:33 ro 8:34"µµRomans 8:1,33,34@@/referenceµµ. \v 31 \bd Do we then\bd* \p The sinner establishes the law in its right use and honour by confessing his guilt, and acknowledging that by it he is justly condemned. Christ, on the sinner's behalf, establishes the law by enduring its penalty, death. Cf. @@reference osisRef="mt 5:17 mt 5:18"µµMatthew 5:17,18@@/referenceµµ. \p \c 4 \p \v 1 \bd Do we then\bd* \p The sinner establishes the law in its right use and honour by confessing his guilt, and acknowledging that by it he is justly condemned. Christ, on the sinner's behalf, establishes the law by enduring its penalty, death. Cf. @@reference osisRef="mt 5:17 mt 5:18"µµMatthew 5:17,18@@/referenceµµ. \v 2 \bd works\bd* \p Cf. @@reference osisRef="jas 2:24"µµJames 2:24@@/referenceµµ. These are two aspects of one truth. Paul speaks of that which justifies man before God, viz.: faith alone, wholly apart from works; James of the proof before men, that he who professes to have justifying faith really has it. Paul speaks of what God sees--faith; James of what men see--works, as the visible evidence of faith. Paul draws his illustration from @@reference osisRef="ge 15:6"µµGenesis 15:6@@/referenceµµ James from @@reference osisRef="ge 22:1-19"µµGenesis 22:1-19@@/referenceµµ. James' key phrase is "ye see" @@reference osisRef="jas 2:24"µµJames 2:24@@/referenceµµ for men cannot see faith except as manifested through works. \v 3 \bd God\bd* Jehovah. @@reference osisRef="ge 15:6"µµGenesis 15:6@@/referenceµµ. \p \bd counted\bd* Or, reckoned, or imputed, i.e. put to the account of. See @@reference osisRef="phm 1:18"µµPhilemon 1:18@@/referenceµµ same word: \p \bd righteousnesss\bd* See @@reference osisRef="ro 4:5-6 ro 4:9 ro 4:11 ro 4:13 ro 4:22"µµRomans 4:5,6,9,11,13,22@@/referenceµµ. See @@reference osisRef="ro 3:21"µµRomans 3:21@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:21"µµRomans 3:21@@/referenceµµ")\it*. \v 5 \bd counted\bd* \p Or, reckoned, or imputed, i.e. put to the account of. \p See @@reference osisRef="phm 1:18"µµPhilemon 1:18,@@/referenceµµ same word: \v 6 \bd imputed\bd* \p Or, reckoned, i.e. put to the account of. See @@reference osisRef="phm 1:18"µµPhilemon 1:18,@@/referenceµµ same word: \v 7 \bd iniquites, sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 8 \bd Lord\bd* Jehovah. @@reference osisRef="ro 4:7 ro 4:8"µµRomans 4:7,8@@/referenceµµ. \p \bd impute\bd* Or, reckoned, or imputed, i.e. put to the account of. See @@reference osisRef="phm 1:18"µµPhilemon 1:18,@@/referenceµµ same word: \v 11 \bd imputed\bd* \p Or, reckoned, i.e. put to the account of. See @@reference osisRef="phm 1:18"µµPhilemon 1:18@@/referenceµµ; same word: \v 15 \bd transgression\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 22 \bd imputed\bd* \p Or, reckoned, i.e. put to the account of. See @@reference osisRef="phm 1:18"µµPhilemon 1:18,@@/referenceµµ same word: \v 23 \bd imputed\bd* \p Or, reckoned, i.e. put to the account of. See @@reference osisRef="phm 1:18"µµPhilemon 1:18@@/referenceµµ; same word: \v 24 \bd imputed\bd* \p Or, reckoned, i.e. put to the account of. See @@reference osisRef="phm 1:18"µµPhilemon 1:18,@@/referenceµµ same word: \v 25 \bd raised\bd* \p Christ died under our sins @@reference osisRef="1pe 2:24"µµ1 Peter 2:24@@/referenceµµ; @@reference osisRef="2co 5:21"µµ2 Corinthians 5:21@@/referenceµµ that He was raised and exalted to God's right hand, "now to appear in the presence of God for us" @@reference osisRef="heb 9:24"µµHebrews 9:24@@/referenceµµ is the token that our sins are gone, that His work for us has the divine approbation and that we, for whom He suffered, are completely justified. \p \c 5 \p \v 1 \bd raised\bd* \p Christ died under our sins @@reference osisRef="1pe 2:24"µµ1 Peter 2:24@@/referenceµµ; @@reference osisRef="2co 5:21"µµ2 Corinthians 5:21@@/referenceµµ that He was raised and exalted to God's right hand, "now to appear in the presence of God for us" @@reference osisRef="heb 9:24"µµHebrews 9:24@@/referenceµµ is the token that our sins are gone, that His work for us has the divine approbation and that we, for whom He suffered, are completely justified. \v 7 \bd righteous\bd* \p See Ro 1: @@reference osisRef="ro 1:19"µµ 1:19@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ro 10:10"µµRomans 10:10@@/referenceµµ")\it*. \v 10 \bd Reconciliation\bd* \p See Ro 5: 10,11 @@reference osisRef="2co 5:18-20"µµ2 Corinthians 5:18-20@@/referenceµµ; @@reference osisRef="col 1:21"µµColossians 1:21@@/referenceµµ. \v 12 The "wherefore" relates back to @@reference osisRef="ro 3:19-23"µµRomans 3:19-23@@/referenceµµ and may be regarded as a continuation of the discussion of the universality of sin, interrupted ; @@reference osisRef="ro 3:24-ro 5:11"µµRomans 3:24-5:11@@/referenceµµ; by the passage on justification and its results. \p \bd have sinned\bd* \p The first sin wrought the moral ruin of the race. The demonstration is simple. \li (1) Death is universal (@@reference osisRef="ro 4:12 ro 4:14"µµRomans 4:12,14@@/referenceµµ), all die: sinless infants, moral people, religious people, equally with the depraved. For a universal effect there must be a universal cause; that cause is a state of universal sin (@@reference osisRef="ro 5:12"µµRomans 5:12@@/referenceµµ). \li (2) But this universal state must have had a cause. It did. The consequence of Adam's sin was that "the many were made sinners" (@@reference osisRef="ro 5:19"µµRomans 5:19@@/referenceµµ)--"By the offence of one judgment came upon all men unto condemnation" (@@reference osisRef="ro 5:18"µµRomans 5:18@@/referenceµµ). \li (3) Personal sins are not meant here. From Adam to Moses death reigned (@@reference osisRef="ro 5:14"µµRomans 5:14@@/referenceµµ), although, there being no law, personal guilt was not imputed (@@reference osisRef="ro 5:13"µµRomans 5:13@@/referenceµµ). Accordingly, from @@reference osisRef="ge 4:7"µµGenesis 4:7@@/referenceµµ to @@reference osisRef="ex 29:14"µµExodus 29:14@@/referenceµµ the sin-offering is not once mentioned. Then, since physical death from Adam to Moses was not due to the sinful acts of those who die (@@reference osisRef="ro 5:13"µµRomans 5:13@@/referenceµµ), it follows that it was due to a universal sinful state, or nature, and that state is declared to be out inheritance from Adam. \li (4) the moral state of fallen man is described in Scripture @@reference osisRef="ge 6:5"µµGenesis 6:5@@/referenceµµ; @@reference osisRef="1ki 8:46"µµ1 Kings 8:46@@/referenceµµ; @@reference osisRef="ps 14:1-3"µµPsalms 14:1-3@@/referenceµµ; @@reference osisRef="ps 39:5"µµ 39:5@@/referenceµµ; @@reference osisRef="jer 17:9"µµJeremiah 17:9@@/referenceµµ; @@reference osisRef="mt 18:11"µµMatthew 18:11@@/referenceµµ; @@reference osisRef="mr 7:20 mr 7:23"µµMark 7:20,23@@/referenceµµ; @@reference osisRef="ro 1:21"µµRomans 1:21@@/referenceµµ; @@reference osisRef="ro 2:1-29"µµ 2:1-29@@/referenceµµ; @@reference osisRef="ro 3:9-19"µµ 3:9-19@@/referenceµµ ; @@reference osisRef="ro 7:24"µµ 7:24@@/referenceµµ; @@reference osisRef="ro 8:7"µµ 8:7@@/referenceµµ; @@reference osisRef="joh 3:6"µµJohn 3:6@@/referenceµµ; @@reference osisRef="1co 2:14"µµ1 Corinthians 2:14@@/referenceµµ; @@reference osisRef="2co 3:14"µµ2 Corinthians 3:14@@/referenceµµ; @@reference osisRef="2co 4:4"µµ 4:4@@/referenceµµ; @@reference osisRef="ga 5:19-21"µµGalatians 5:19-21@@/referenceµµ; @@reference osisRef="eph 2:1-3 eph 2:11-12"µµEphesians 2:1-3,11,12@@/referenceµµ; @@reference osisRef="eph 4:18-22"µµ 4:18-22@@/referenceµµ; @@reference osisRef="col 1:21"µµColossians 1:21@@/referenceµµ; @@reference osisRef="heb 3:13"µµHebrews 3:13@@/referenceµµ; @@reference osisRef="jas 4:14"µµJames 4:14@@/referenceµµ; @@reference osisRef="1co 15:22"µµ1 Corinthians 15:22@@/referenceµµ. \p \v 14 \bd Adam to Moses\bd* \p Broadly, the contrast is: Adam: sin, death; Christ: righteousness, life. Adam drew down into his ruin the old creation @@reference osisRef="ro 8:19-22"µµRomans 8:19-22@@/referenceµµ of which he was lord and head. Christ brings into moral unity with God, and into eternal life, the new creation of which he is Lord and Head. @@reference osisRef="eph 1:22 eph 1:23"µµEphesians 1:22,23@@/referenceµµ. Even the animal and material creation, cursed for man's sake. @@reference osisRef="ge 3:17"µµGenesis 3:17@@/referenceµµ will be delivered by Christ. ; @@reference osisRef="isa 11:6-9"µµIsaiah 11:6-9@@/referenceµµ; @@reference osisRef="ro 8:19-22"µµRomans 8:19-22@@/referenceµµ. \v 15 \bd one many\bd* \p the one the many died. \v 16 \bd offences\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 17 \bd offence\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \p \bd righteousness\bd* See @@reference osisRef="ro 5:17 ro 5:18 ro 5:21"µµRomans 5:17,18,21@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:21"µµRomans 3:21@@/referenceµµ")\it*. \v 18 \bd offence\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 19 \bd sinners\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 21 \bd sin\bd* \p "Sin" in Rom 6., 7. is the nature in distinction from "sins," which are manifestations of that nature. Cf. @@reference osisRef="1jo 1:8"µµ1 John 1:8@@/referenceµµ with @@reference osisRef="1jo 1:10"µµ1 John 1:10@@/referenceµµ where this distinction also appears. \p \bd grace\bd* Grace (in salvation). Ro 5: 2,15-@@reference osisRef="1jo 2111:5 1jo 2111:6"µµ 2111:5,6@@/referenceµµ; @@reference osisRef="1jo 3:24"µµ 3:24@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Joh 1:17"µµJohn 1:17@@/referenceµµ")\it*. \p \c 6 \p \v 1 \bd sin\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \p \bd grace\bd* Grace (imparted). @@reference osisRef="ro 5:1 ro 5:14 ro 5:15"µµRomans 5:1,14,15@@/referenceµµ; @@reference osisRef="ro 12:3 ro 12:6"µµ 12:3,6@@/referenceµµ @@reference osisRef="ro 6:1-15"µµ 6:1-15@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:2Pe 3:18"µµ2 Peter 3:18@@/referenceµµ")\it*. \v 2 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 3 \bd so many\bd* \p all we who were baptized. \v 6 \bd old self\bd* \p The expression occurs elsewhere, in @@reference osisRef="eph 4:22"µµEphesians 4:22@@/referenceµµ; @@reference osisRef="col 3:9"µµColossians 3:9@@/referenceµµ and always means the man of old, corrupt human nature, the inborn tendency to evil in all men. In @@reference osisRef="ro 6:6"µµRomans 6:6@@/referenceµµ it is the natural man himself; in ; @@reference osisRef="eph 4:22"µµEphesians 4:22@@/referenceµµ; @@reference osisRef="col 3:9"µµColossians 3:9@@/referenceµµ his ways. Positionally, in the reckoning of God, the old man is crucified, and the believer is exhorted to make this good in experience, reckoning it to be so by definitely "putting off" the old man and "putting on" the new ; @@reference osisRef="col 3:8-14"µµColossians 3:8-14@@/referenceµµ; @@reference osisRef="4:24"µµ 4:24@@/referenceµµ, \it (See Scofield "@@reference osisRef="Scofield:Eph 4:24"µµEphesians 4:24@@/referenceµµ")\it* , note 3. \v 10 \bd sin\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \p \bd once\bd* Lit. once for all. @@reference osisRef="heb 10:10-12 heb 10:14"µµHebrews 10:10-12,14@@/referenceµµ. \v 12 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 13 \bd unrighteousness\bd* \p Righteousness. @@reference osisRef="ro 6:13 ro 6:16 ro 6:18-20"µµRomans 6:13,16-0,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ro 10:10"µµRomans 10:10@@/referenceµµ")\it*. \p \bd sin\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 15 \bd What then\bd* \p The old relation to the law and sin, and the new relation to Christ and life are illustrated by the effect of death upon servitude @@reference osisRef="ro 6:16-23"µµRomans 6:16-23@@/referenceµµ and marriage @@reference osisRef="ro 7:1-6"µµRomans 7:1-6@@/referenceµµ. \li (1) The old servitude was nominally to the law, but, since the law had no delivering power, the real master continued to be sin in the nature. The end was death. The law could not give life, and "sin" (here personified as the old self) is in itself deathful. But death in another form, ie., crucifixion with Christ, has intervened to free the servant from his double bondage to sin (@@reference osisRef="ro 6:6 ro 6:7"µµRomans 6:6,7@@/referenceµµ), and to the law @@reference osisRef="ro 7:4 ro 7:6"µµRomans 7:4,6@@/referenceµµ \li (2) This effect of death is further illustrated by widowhood. Death dissolves the marriage relation @@reference osisRef="ro 7:1-3"µµRomans 7:1-3@@/referenceµµ. As natural death frees a wife from the law of her husband, so crucifixion with Christ sets the believer free from the law. \it (See Scofield "@@reference osisRef="Scofield:Ga 3:24"µµGalatians 3:24@@/referenceµµ")\it* \p \v 16 \bd sin\bd* Sin. \p \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 17 \bd sin\bd* Sin. \p \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it* \v 18 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 19 \bd holiness\bd* \p sanctification. \it (See Scofield "@@reference osisRef="Scofield:Re 22:11"µµRevelation 22:11@@/referenceµµ")\it* \v 22 \bd sin\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \p \bd holiness\bd* sanctification. \it (See Scofield "@@reference osisRef="Scofield:Re 22:11"µµRevelation 22:11@@/referenceµµ")\it*. \v 23 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \p \c 7 \p \v 1 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 4 \bd married\bd* joined. \p @@reference osisRef="eph 5:31"µµEphesians 5:31,@@/referenceµµ same Greek word. \p Bride (of Christ). @@reference osisRef="2co 11:1-3"µµ2 Corinthians 11:1-3@@/referenceµµ; @@reference osisRef="joh 3:29"µµJohn 3:29@@/referenceµµ; @@reference osisRef="re 19:6-8"µµRevelation 19:6-8@@/referenceµµ. \v 6 \bd newness\bd* \p Cf. @@reference osisRef="ro 2:29"µµRomans 2:29@@/referenceµµ; @@reference osisRef="2co 3:6"µµ2 Corinthians 3:6@@/referenceµµ. "The letter" is a Paulinism for the law, as "spirit" in these passages is his word for the relationships and powers of new life in Christ Jesus. In 2 Cor. 3. a series is presented of contrast of law with "spirit," of the old covenant and the new. The contrast is not between two methods of interpretation, literal, and spiritual, but between two methods of divine dealing: one through the law, the other through the Holy Spirit. \v 7 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 8 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 5:21"µµRomans 5:21@@/referenceµµ")\it*. \v 9 \bd when the commandment\bd* \p The passage (vs 7-25) is autobiographical. Paul's religious experience was in three strongly marked phases: \li (1) He was a godly Jew under the law. That the passage does not refer to that period is clear from his own explicit statements elsewhere. At that time he held himself to be "blameless" as concerned the law @@reference osisRef="php 3:6"µµPhilippians 3:6@@/referenceµµ. He had "lived in all good conscience" @@reference osisRef="ac 23:1"µµActs 23:1@@/referenceµµ. \li (2) With his conversion came new light upon the law itself. He now perceived it to be "spiritual" (@@reference osisRef="ro 7:14"µµRomans 7:14@@/referenceµµ). He now saw that, so far from having kept it, he was condemned by it. He had supposed himself to be "alive," but now the commandment really "came" (@@reference osisRef="ro 7:9"µµRomans 7:9@@/referenceµµ) and he "died." Just when the apostle passed through the experience of @@reference osisRef="ro 7:7-25"µµRomans 7:7-25@@/referenceµµ we are not told. Perhaps during the days of physical blindness at Damascus @@reference osisRef="ac 9:9"µµActs 9:9,@@/referenceµµ perhaps in Arabia @@reference osisRef="ga 1:17"µµGalatians 1:17@@/referenceµµ. \p It is the experience of a renewed man, under the law, and still ignorant of the delivering power of the Holy Spirit @@reference osisRef="ro 8:2"µµRomans 8:2@@/referenceµµ. \li (3) With the great revelations afterward embodied in Galatians and Romans, the apostle's experience entered it third phase. He now knew himself to be "dead to the law by the body of Christ," and, in the power of the indwelling Spirit, "free from the law of sin and death" @@reference osisRef="ro 8:2"µµRomans 8:2@@/referenceµµ while "the righteousness of the law" was wrought in him (not by him) while he walked after the Spirit @@reference osisRef="ro 8:4"µµRomans 8:4,@@/referenceµµ Romans 7. is the record of past conflicts and defeats experience as a renewed man under law. \p \bd sin\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 5:21"µµRomans 5:21@@/referenceµµ")\it*. \v 11 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 5:21"µµRomans 5:21@@/referenceµµ")\it*. \v 13 \bd sin/sinful\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 5:21"µµRomans 5:21@@/referenceµµ")\it*. \v 14 \bd carnal\bd* \p Cf. @@reference osisRef="1co 3:1 1co 3:4"µµ1 Corinthians 3:1,4@@/referenceµµ. "Carnal" = "fleshly" is Paul's word for the Adamic nature, and for the believer who "walks," i.e. lives, under the power of it. "Natural" is his characteristic word for the unrenewed man @@reference osisRef="1co 2:14"µµ1 Corinthians 2:14@@/referenceµµ as "spiritual" designates the renewed man who walks in the Spirit ; @@reference osisRef="1co 3:1"µµ1 Corinthians 3:1@@/referenceµµ; @@reference osisRef="ga 6:1"µµGalatians 6:1@@/referenceµµ. \p \bd sin\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 5:21"µµRomans 5:21@@/referenceµµ")\it*. \v 15 \bd I do I allow not\bd* \p The apostle personifies the strife of the two natures in the believer, the old or Adamic nature, and the divine nature received through the new birth @@reference osisRef="1pe 1:23"µµ1 Peter 1:23@@/referenceµµ; @@reference osisRef="2pe 1:4"µµ2 Peter 1:4@@/referenceµµ; @@reference osisRef="ga 2:20"µµGalatians 2:20@@/referenceµµ; @@reference osisRef="col 1:27"µµColossians 1:27@@/referenceµµ. The "I" which is Saul of Tarsus, and the "I" which is Paul the apostle are at strife, and "Paul" is in defeat. In Chapter 8, this strife is effectually taken up on the believer's behalf by the Holy Spirit ; @@reference osisRef="ro 8:2"µµRomans 8:2@@/referenceµµ; @@reference osisRef="ga 5:16 ga 5:17"µµGalatians 5:16,17@@/referenceµµ and Paul is victorious. \p Contra, @@reference osisRef="eph 6:12"µµEphesians 6:12@@/referenceµµ where the conflict is not fleshly, but spiritual. \v 17 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 5:21"µµRomans 5:21@@/referenceµµ")\it*. \v 20 \bd sin\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 5:21"µµRomans 5:21@@/referenceµµ")\it*. \v 21 \bd law\bd* \p Six "laws" are to be distinguished in Romans: The law of Moses, which condemns @@reference osisRef="ro 3:19"µµRomans 3:19@@/referenceµµ "law" as a principle @@reference osisRef="ro 3:21"µµRomans 3:21@@/referenceµµ the law of faith, which excludes self-righteousness @@reference osisRef="ro 3:27"µµRomans 3:27@@/referenceµµ the law of sin in the members, which is victorious over the law of the mind @@reference osisRef="ro 7:21 ro 7:23 ro 7:25"µµRomans 7:21,23,25@@/referenceµµ the law of the mind, which consents to the law of Moses but cannot do it because of the law of sin in the members @@reference osisRef="ro 7:16 ro 7:23"µµRomans 7:16,23@@/referenceµµ and the "law of the Spirit," having power to deliver the believer from the law of sin which is in his members, and his conscience from condemnation by the Mosaic law. Moreover the Spirit works in the yielded believer the very righteousness which Moses' law requires @@reference osisRef="ro 8:2 ro 8:4"µµRomans 8:2,4@@/referenceµµ. \v 23 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 5:21"µµRomans 5:21@@/referenceµµ")\it*. \v 24 \bd from the body\bd* \p Or, out of this body of death. @@reference osisRef="ro 8:11"µµRomans 8:11@@/referenceµµ; @@reference osisRef="1co 15:51 1co 15:52"µµ1 Corinthians 15:51,52@@/referenceµµ; @@reference osisRef="1th 4:14-17"µµ1 Thessalonians 4:14-17@@/referenceµµ. \v 25 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 5:21"µµRomans 5:21@@/referenceµµ")\it*. \p \c 8 \p \v 1 \bd who walk\bd* \p The statement ends with "Christ Jesus"; the last ten words are interpolated. \v 2 \bd Spirit\bd* \p Hitherto in Romans the Holy Spirit has been mentioned but once @@reference osisRef="ro 5:5"µµRomans 5:5@@/referenceµµ in this chapter He is mentioned nineteen times. Redemption is by blood and by power. \it (See Scofield "@@reference osisRef="Scofield:Ex 14:30"µµExodus 14:30@@/referenceµµ")\it*. ; @@reference osisRef="ro 3:21-ro 5:11"µµRomans 3:21-5:11@@/referenceµµ; speaks of the redemptive price; Ro 8. of redemptive power. \p \bd sin\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 5:21"µµRomans 5:21@@/referenceµµ")\it*. \v 3 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 5:21"µµRomans 5:21@@/referenceµµ")\it*. \v 10 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 5:21"µµRomans 5:21@@/referenceµµ")\it*. \v 13 \bd mortify\bd* \p make to die the doings of the body. \v 16 \bd children\bd* \p (Greek - \w τέκνον|strong="G5043"\w*, "one born," a child (and so in @@reference osisRef="ro 8:17 ro 8:21"µµRomans 8:17,21@@/referenceµµ); not, as in @@reference osisRef="ro 8:14"µµRomans 8:14,@@/referenceµµ "sons" (gr. huios). See @@reference osisRef="ga 4:1 ga 4:7"µµGalatians 4:1,7@@/referenceµµ where babyhood and sonhood are contrasted. Also "Adoption" ; @@reference osisRef="ro 8:15 ro 8:23"µµRomans 8:15,23@@/referenceµµ; @@reference osisRef="eph 1:5"µµEphesians 1:5@@/referenceµµ. \v 23 \bd adoption\bd* \p Lit. placing as sons. See Adoption, @@reference osisRef="ro 8:15"µµRomans 8:15@@/referenceµµ. \v 38 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 39 \bd creature\bd* Or, created thing. \p \c 9 \p \v 1 \bd creature\bd* Or, created thing. \v 6 \bd For they are not all Israel\bd* \p The distinction is between Israel after the flesh, the mere natural posterity of Abraham, and Israelites who, through faith, are also Abraham's spiritual children. Gentiles who believe are also of Abraham's spiritual seed; but here the apostle is not considering them, but only the two kinds of Israelites, the natural and the spiritual Israel. (@@reference osisRef="ro 4:1-3"µµRomans 4:1-3@@/referenceµµ; @@reference osisRef="ga 3:6 ga 3:7"µµGalatians 3:6,7@@/referenceµµ; @@reference osisRef="joh 8:37-39"µµJohn 8:37-39@@/referenceµµ.) \p \it (See Scofield "@@reference osisRef="Scofield:Ro 11:1"µµRomans 11:1@@/referenceµµ")\it*. \v 7 \bd children\bd* \p Also @@reference osisRef="ro 9:8"µµRomans 9:8@@/referenceµµ. (Greek - \w τέκνον|strong="G5043"\w*, child). \p \it (See Scofield "@@reference osisRef="Scofield:Ro 8:16"µµRomans 8:16@@/referenceµµ")\it* \v 26 \bd children\bd* (Greek - \w τέκνον|strong="G5043"\w*, sons). \p \it (See Scofield "@@reference osisRef="Scofield:Eph 1:5"µµEphesians 1:5@@/referenceµµ")\it* \p \bd God\bd* @@reference osisRef="ho 1:10"µµHosea 1:10@@/referenceµµ \v 27 \bd saved\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 28 \bd Lord\bd* \p Adonai Jehovah. @@reference osisRef="isa 10:23"µµIsaiah 10:23@@/referenceµµ. \v 29 \bd Lord of\bd* \p LORD of hosts. @@reference osisRef="isa 1:9"µµIsaiah 1:9@@/referenceµµ. \v 30 \bd righteousness\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 10:10"µµRomans 10:10@@/referenceµµ")\it*. \v 31 \bd righteousness\bd* \p Scofield "@@reference osisRef="ro 10:3"µµRomans 10:3@@/referenceµµ". \p \c 10 \p \v 1 \bd saved\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 3 \bd righteousness\bd* \p The word "righteousness" here, and in the passages having marginal references to this, means legal, or self-righteousness; the futile effort of man to work out under law a character which God can approve. \p \it (See Scofield "@@reference osisRef="Scofield:Re 19:8"µµRevelation 19:8@@/referenceµµ")\it*. \p \bd righteousness\bd* Cf. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:21"µµRomans 3:21@@/referenceµµ")\it*. \v 9 \bd saved\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 10 \bd righteousness\bd* \p Righteousness here, and in the passages which refer to @@reference osisRef="ro 10:10"µµRomans 10:10,@@/referenceµµ means that righteousness of God which is judicially reckoned to all who believe on the Lord Jesus Christ; believers are the righteous. \p \it (See Scofield "@@reference osisRef="Scofield:Ro 3:21"µµRomans 3:21@@/referenceµµ")\it*. \v 13 \bd saved\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 18 \bd world\bd* \p oikoumene = inhabited earth. \p \it (See Scofield "@@reference osisRef="Scofield:Lu 2:1"µµLuke 2:1@@/referenceµµ")\it*. \p \c 11 \p \v 1 \bd cast\bd* \p That Israel has not been forever set aside is the theme of this chapter. \li (1) The salvation of Paul proves that there is still a remnant (@@reference osisRef="ro 11:1"µµRomans 11:1@@/referenceµµ) \li (2) The doctrine of the remnant proves it (@@reference osisRef="ro 11:2-6"µµRomans 11:2-6@@/referenceµµ). \li (3) The present national unbelief was foreseen (@@reference osisRef="ro 11:7-10"µµRomans 11:7-10@@/referenceµµ). \li (4) Israel's unbelief is the Gentile opportunity (@@reference osisRef="ro 11:11-25"µµRomans 11:11-25@@/referenceµµ). \li (5) Israel is judicially broken off from the good olive tree, Christ (@@reference osisRef="ro 11:17-22"µµRomans 11:17-22@@/referenceµµ). \li (6) They are to be grafted in again (@@reference osisRef="ro 11:23 ro 11:24"µµRomans 11:23,24@@/referenceµµ). \li (7) The promised Deliverer will come out of Zion and the nation will be saved (@@reference osisRef="ro 11:25-29"µµRomans 11:25-29@@/referenceµµ). That the Christian now inherits the distinctive Jewish promises is not taught in Scripture. The Christian is of the heavenly seed of Abraham ; @@reference osisRef="ge 15:5 ge 15:6"µµGenesis 15:5,6@@/referenceµµ; @@reference osisRef="ga 3:29"µµGalatians 3:29@@/referenceµµ and partakes of the spiritual blessings of the Abrahamic Covenant. \p \it (See Scofield "@@reference osisRef="Scofield:Ge 15:18"µµGenesis 15:18@@/referenceµµ")\it* but Israel as a nation always has it own place, and is yet to have its greatest exaltation as the earthly people of God. See "Israel" @@reference osisRef="ge 12:2"µµGenesis 12:2@@/referenceµµ; @@reference osisRef="ro 11:26"µµRomans 11:26@@/referenceµµ "Kingdom" ; @@reference osisRef="ge 1:26-28"µµGenesis 1:26-28@@/referenceµµ; @@reference osisRef="zec 12:8"µµZechariah 12:8@@/referenceµµ. \p For Another Point of View: See Topic 301242 \p \v 5 \bd Remnant\bd* \p Remnant, Summary: In the history of Israel, a "remnant" may be discerned, a spiritual Israel within the national Israel. In Elijah's time 7,000 had not bowed the knee to Baal @@reference osisRef="1ki 19:18"µµ1 Kings 19:18@@/referenceµµ. In Isaiah's time it was the "very small remnant" for whose sake God still forbore to destroy the nation @@reference osisRef="isa 1:9"µµIsaiah 1:9@@/referenceµµ. During the captivities the remnant appears in Jews like Ezekiel, Daniel, Shadrach, Meshach, and Abednego, Esther, and Mordecai. At the end of the 70 years of Babylonian captivity it was the remnant which returned under Ezra and Nehemiah. At the advent of our Lord, John the Baptist, Simeon, Anna, and "them that looked for redemption in Jerusalem" @@reference osisRef="lu 2:38"µµLuke 2:38@@/referenceµµ were the remnant. During the church-age the remnant is composed of believing Jews @@reference osisRef="ro 11:4 ro 11:5"µµRomans 11:4,5@@/referenceµµ. But the chief interest in the remnant is prophetic. During the great tribulation a remnant out of all Israel will turn to Jesus as Messiah, and will become His witnesses after the removal of the church @@reference osisRef="re 7:3-8"µµRevelation 7:3-8@@/referenceµµ. Some of these will undergo martyrdom @@reference osisRef="re 6:9-11"µµRevelation 6:9-11@@/referenceµµ some will be spared to enter the millennial kingdom @@reference osisRef="zec 12:6-zec 13:9"µµZechariah 12:6-13:9@@/referenceµµ. Many of the Psalms express, prophetically, the joys and sorrows of the tribulation remnant. \p \bd remnant\bd* Remnant. See, @@reference osisRef="isa 1:9"µµIsaiah 1:9@@/referenceµµ. \p \bd grace\bd* Grace (in salvation). vs. @@reference osisRef="2co 8:9"µµ2 Corinthians 8:9@@/referenceµµ; @@reference osisRef="ro 3:24"µµRomans 3:24@@/referenceµµ See note, \it (See Scofield "@@reference osisRef="Scofield:Joh 1:17"µµJohn 1:17@@/referenceµµ")\it*. \v 8 \bd God\bd* \p Jehovah. @@reference osisRef="isa 29:10"µµIsaiah 29:10@@/referenceµµ. \v 12 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it* \v 14 \bd save\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 15 \bd world\bd* kosmos = mankind. \p \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 23 \bd abide\bd* \p See, @@reference osisRef="jer 3:21-25"µµJeremiah 3:21-25@@/referenceµµ; @@reference osisRef="jer 50:4 jer 50:5"µµ 50:4,5@@/referenceµµ; @@reference osisRef="2co 3:16"µµ2 Corinthians 3:16@@/referenceµµ. \v 25 \bd fullness\bd* \p The "fullness of the Gentiles" is the completion of the purpose of God in this age, viz. the outcalling from among the Gentiles of a people for Christ's name, "the church which is His body" @@reference osisRef="eph 1:22 eph 1:23"µµEphesians 1:22,23@@/referenceµµ Cf ; @@reference osisRef="ac 15:14"µµActs 15:14@@/referenceµµ; @@reference osisRef="eph 4:11-13"µµEphesians 4:11-13@@/referenceµµ; @@reference osisRef="1co 12:12 1co 12:13"µµ1 Corinthians 12:12,13@@/referenceµµ. It must be distinguished from "the times of the Gentiles" @@reference osisRef="lu 21:24"µµLuke 21:24@@/referenceµµ. \p \bd mystery\bd* See note, \p \it (See Scofield "@@reference osisRef="Scofield:Mt 13:11"µµMatthew 13:11@@/referenceµµ")\it*. \v 26 \bd Jacob\bd* \p Summary: Israel, so named from the grandson of Abraham, was chosen for a fourfold mission: \li (1) To witness to the unity of God in the midst of universal idolatry @@reference osisRef="de 6:4"µµDeuteronomy 6:4@@/referenceµµ; @@reference osisRef="isa 43:10 isa 43:12"µµIsaiah 43:10,12,@@/referenceµµ \li (2) to illustrate to the nations the blessedness of serving the true God @@reference osisRef="de 33:26-29"µµDeuteronomy 33:26-29@@/referenceµµ; @@reference osisRef="1ch 17:20 1ch 17:21"µµ1 Chronicles 17:20,21@@/referenceµµ; @@reference osisRef="ps 144:15"µµPsalms 144:15@@/referenceµµ. \li (3) to receive, preserve, and transmit the Scripture @@reference osisRef="de 4:5-8"µµDeuteronomy 4:5-8@@/referenceµµ; @@reference osisRef="ro 3:1 ro 3:2"µµRomans 3:1,2@@/referenceµµ. \li (4) to produce, as to His humanity, the Messiah @@reference osisRef="ge 3:15"µµGenesis 3:15@@/referenceµµ; @@reference osisRef="ge 12:3"µµ 12:3@@/referenceµµ; @@reference osisRef="ge 22:18"µµ 22:18@@/referenceµµ; @@reference osisRef="ge 28:10-14"µµ 28:10-14@@/referenceµµ; @@reference osisRef="ge 49:10"µµ 49:10@@/referenceµµ; @@reference osisRef="2sa 7:12-16"µµ2 Samuel 7:12-16@@/referenceµµ; @@reference osisRef="isa 7:14"µµIsaiah 7:14@@/referenceµµ; @@reference osisRef="isa 9:6"µµ 9:6@@/referenceµµ; @@reference osisRef="mt 1:1"µµMatthew 1:1@@/referenceµµ; @@reference osisRef="ro 1:3"µµRomans 1:3@@/referenceµµ. According to the prophets, Israel, regathered from all nations, restored to her own land and converted, is yet to have her greatest earthly exaltation and glory. See "Kingdom (O.T.)" ; @@reference osisRef="ge 1:26"µµGenesis 1:26@@/referenceµµ; @@reference osisRef="zec 12:8"µµZechariah 12:8@@/referenceµµ. \p \it (See Scofield "@@reference osisRef="Scofield:Zec 12:8"µµZechariah 12:8@@/referenceµµ")\it* N.T. @@reference osisRef="lu 1:31-33"µµLuke 1:31-33@@/referenceµµ; @@reference osisRef="1co 15:24"µµ1 Corinthians 15:24@@/referenceµµ. \p "Davidic Covenant" \it (See Scofield "@@reference osisRef="Scofield:2Sa 7:16"µµ2 Samuel 7:16@@/referenceµµ")\it*. \p For Another Point of View: See Topic 301242 \p \v 27 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it* \p \c 12 \p \v 1 \bd mercies\bd* i.e. The "mercies" described in @@reference osisRef="ro 3:22"µµRomans 3:22@@/referenceµµ; @@reference osisRef="ro 8:39"µµ 8:39@@/referenceµµ. \p \bd service\bd* (Greek - \w τέκνον|strong="G5043"\w*, trans). "divine service," @@reference osisRef="heb 9:1"µµHebrews 9:1@@/referenceµµ. \v 3 \bd grace\bd* \p Grace (imparted). @@reference osisRef="ro 12:3 ro 12:6"µµRomans 12:3,6@@/referenceµµ; @@reference osisRef="ro 15:15"µµ 15:15@@/referenceµµ; @@reference osisRef="ro 6:1"µµRomans 6:1@@/referenceµµ; @@reference osisRef="2pe 3:18"µµ2 Peter 3:18@@/referenceµµ. \v 9 \bd dissimulation\bd* \p hypocrisy. \c 13 \p \v 1 \v 2 \bd damnation\bd* \p Condemnation, i.e. in the sense of judgment by the magistrate. \v 8 \bd Owe\bd* \p See @@reference osisRef="le 19:13"µµLeviticus 19:13@@/referenceµµ; @@reference osisRef="pr 22:7"µµProverbs 22:7@@/referenceµµ. \v 11 \bd nearer\bd* \p "Nearer" in the sense of the full result of salvation in glory. \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. Also, @@reference osisRef="1jo 3:2"µµ1 John 3:2@@/referenceµµ. \p \c 14 \p \v 1 \bd to doubtful\bd* \p for decisions of doubts, i.e. doubts about meats, etc. The church has no authority to decide questions of personal liberty in things not expressly forbidden in Scripture. @@reference osisRef="ro 14:2-6"µµRomans 14:2-6@@/referenceµµ. \v 17 \bd kingdom\bd* See, @@reference osisRef="ga 4:9-11"µµGalatians 4:9-11@@/referenceµµ; @@reference osisRef="col 2:20-23"µµColossians 2:20-23@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Mt 6:33"µµMatthew 6:33@@/referenceµµ")\it*. \p \bd righteousness\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 10:10"µµRomans 10:10@@/referenceµµ")\it*. \v 23 \bd damned\bd* condemned, i.e. as in @@reference osisRef="ro 14:22"µµRomans 14:22@@/referenceµµ. \p \bd sin\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \p \c 15 \p \v 11 \bd Lord\bd* \p Jehovah. @@reference osisRef="ps 117:1"µµPsalms 117:1@@/referenceµµ. \v 15 \bd grace\bd* Grace (imparted). @@reference osisRef="1co 1:4"µµ1 Corinthians 1:4@@/referenceµµ; @@reference osisRef="ro 6:1"µµRomans 6:1@@/referenceµµ; @@reference osisRef="2pe 3:18"µµ2 Peter 3:18@@/referenceµµ. \v 32 \bd joy\bd* \p See, @@reference osisRef="2jo 1:4"µµ2 John 1:4@@/referenceµµ; @@reference osisRef="3jo 1:4"µµ3 John 1:4@@/referenceµµ; @@reference osisRef="phm 1:20"µµPhilemon 1:20@@/referenceµµ \c 16 \p \v 1 \v 25 \bd mystery\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 13:11"µµMatthew 13:11@@/referenceµµ")\it*. The "mystery" here is the Church; @@reference osisRef="eph 3:1-9"µµEphesians 3:1-9@@/referenceµµ. \v 26 \bd obedience\bd* \p See margin ref., \it (See Scofield "@@reference osisRef="Scofield:Ro 1:5"µµRomans 1:5@@/referenceµµ")\it*. Faith as a system, in contrast with law as a system. scofield-main/usfm/sco.usfm46.usfm000066400000000000000000001246601435660420000173560ustar00rootroot00000000000000\id 1CO \toc1 \toc2 \toc3 \c 1 \s Book Introduction - 1 Corinthians \p @@reference osisRef="1co 1"µµRead first chapter of 1 Corinthians@@/referenceµµ \p \bd WRITER\bd*: The Apostle Paul. His relation to the church at Corinth is set forth in @@reference osisRef="ac 18:1-18"µµActs 18:1-18@@/referenceµµ and in the Epistles to the Corinthians. \p \bd DATE\bd*: First Corinthians was written in A.D. 59, at the close of Paul's three year's residence in Ephesus. @@reference osisRef="ac 20:31"µµActs 20:31@@/referenceµµ; @@reference osisRef="1co 16:5-8"µµ1 Corinthians 16:5-8@@/referenceµµ. \p \bd THEME\bd*: The subjects treated are various, but may all be classified under the general theme, Christian conduct. Even the tremendous revelation of the truth concerning resurrection is made to bear upon that theme @@reference osisRef="1co 15:58"µµ1 Corinthians 15:58@@/referenceµµ. The occasion of the Epistle was a letter on inquiry from Corinth concerning marriage, and the use of meats offered to idols ; @@reference osisRef="1co 7:1"µµ1 Corinthians 7:1@@/referenceµµ; @@reference osisRef="1co 8:1-13"µµ 8:1-13@@/referenceµµ but the apostle was much more exercised by reports of the deepening divisions and increasing contentions in the church, and of a case of incest which had not been judged ; @@reference osisRef="1co 1:10-12"µµ1 Corinthians 1:10-12@@/referenceµµ; @@reference osisRef="1co 5:1"µµ 5:1@@/referenceµµ. \p The factions were not due to heresies, but to the carnality of the restless Corinthians, and to their Greek admiration of "wisdom" and eloquence. The abomination of human leadership in the things of God is here rebuked. Minor disorders were due to vanity, yielding to a childish delight in tongue and the sign gifts, rather than to sober instruction (@@reference osisRef="1co 14:1-28"µµ1 Corinthians 14:1-28@@/referenceµµ). Paul defends his apostleship because it involved the authority of the doctrine revealed through him. \p A rigid analysis of First Corinthians is not possible, The Epistle is not a treatise, but came from the Spirit through the apostle's grief, solicitude, and holy indignation. The following analysis may, however, be helpful. \li Introduction: The believer's standing in grace, 1:1-9 \li The contrast of their present factious state, 1:10-4:21. \li Immorality rebuked; discipline enjoined, 5:1-6,8. \li The sanctity of the body, and Christian marriage, 6:9-7,40. \li Meats, and the limitations of Christian liberty, 8:1-11:1. \li Christian order and the Lord's Supper, 11:2-34 \li Spiritual gifts in relation to the body, the church, and Christian ministry, 12:1-14,40. \li The resurrection of the dead, 15:1-58 \li Special directions and greetings, 16:1-24. \p \v 2 \bd them\bd* \p @@reference osisRef="1co 1:2-9"µµ1 Corinthians 1:2-9,@@/referenceµµ in contrast with 1Co 10-13, illustrate a distinction constantly made in the Epistles between the believer's position in Christ Jesus, in the family of God, and his walk, or actual state. Christian position in grace is the result of the work of Christ, and is fully entered the moment that Christ is received by faith ; @@reference osisRef="joh 1:12 joh 1:13"µµJohn 1:12,13@@/referenceµµ; @@reference osisRef="ro 8:1 ro 8:15-17"µµRomans 8:1,15-17@@/referenceµµ; @@reference osisRef="1co 1:2 1co 1:30"µµ1 Corinthians 1:2,30@@/referenceµµ; @@reference osisRef="1co 12:12 1co 12:13"µµ 12:12,13@@/referenceµµ; @@reference osisRef="ga 3:26"µµGalatians 3:26@@/referenceµµ; @@reference osisRef="eph 1:3-14"µµEphesians 1:3-14@@/referenceµµ; @@reference osisRef="eph 2:4-9"µµ 2:4-9@@/referenceµµ; @@reference osisRef="1pe 2:9"µµ1 Peter 2:9@@/referenceµµ; @@reference osisRef="re 1:6"µµRevelation 1:6@@/referenceµµ; @@reference osisRef="re 5:9 re 5:10"µµ 5:9,10@@/referenceµµ. The weakest, most ignorant, and fallible believer has precisely the same relationships in grace as the most illustrious saint. All the after work of God in his behalf, the application of the word to walk and conscience ; @@reference osisRef="joh 17:17"µµJohn 17:17@@/referenceµµ; @@reference osisRef="eph 5:26"µµEphesians 5:26@@/referenceµµ the divine chastenings ; @@reference osisRef="1co 11:32"µµ1 Corinthians 11:32@@/referenceµµ; @@reference osisRef="heb 12:10"µµHebrews 12:10,@@/referenceµµ the ministry of the Spirit @@reference osisRef="eph 4:11 eph 4:12"µµEphesians 4:11,12@@/referenceµµ the difficulties and trials of the path @@reference osisRef="1pe 4:12 1pe 4:13"µµ1 Peter 4:12,13@@/referenceµµ and the final transformation at the appearing of Christ @@reference osisRef="1jo 3:2"µµ1 John 3:2@@/referenceµµ have for their object to make the believer's character conform to his exalted position in Christ. He grows in grace, not into grace. \v 4 \bd for the grace\bd* \p Grace (imparted). @@reference osisRef="1co 3:10"µµ1 Corinthians 3:10@@/referenceµµ; @@reference osisRef="ro 6:1"µµRomans 6:1@@/referenceµµ; @@reference osisRef="2pe 3:18"µµ2 Peter 3:18@@/referenceµµ. \v 7 \bd coming\bd* \p Three words are used in connection with the return of the Lord: \li (1) Parousia, "personal presence," also used by Paul of the "coming" of Stephanas @@reference osisRef="1co 16:17"µµ1 Corinthians 16:17@@/referenceµµ of Titus @@reference osisRef="2co 7:6 2co 7:7"µµ2 Corinthians 7:6,7@@/referenceµµ and of his own "coming" to Philippi @@reference osisRef="php 1:26"µµPhilippians 1:26@@/referenceµµ. The word means simply personal presence, and is used of the return of the Lord as that event relates to the blessing of the saints ; @@reference osisRef="1co 15:23"µµ1 Corinthians 15:23@@/referenceµµ; @@reference osisRef="1th 4:14 1th 4:17"µµ1 Thessalonians 4:14,17@@/referenceµµ and to the destruction of the man of sin @@reference osisRef="2th 2:8"µµ2 Thessalonians 2:8@@/referenceµµ. \li (2) Apokalupsis, "unveiling," "revelation." The use of this word emphasizes the visibility of the Lord's return. It is used of the Lord @@reference osisRef="2th 1:7"µµ2 Thessalonians 1:7@@/referenceµµ; @@reference osisRef="1pe 1:7 1pe 1:13"µµ1 Peter 1:7,13@@/referenceµµ; @@reference osisRef="1pe 4:13"µµ 4:13@@/referenceµµ of the sons of God in connection with the Lord's return @@reference osisRef="ro 8:19"µµRomans 8:19@@/referenceµµ and of the man of sin @@reference osisRef="2th 2:3 2th 2:6 2th 2:8"µµ2 Thessalonians 2:3,6,8@@/referenceµµ and always implies visibility. \li (3) Epiphaneia, "appearing," trans. "brightness" @@reference osisRef="2th 2:8"µµ2 Thessalonians 2:8@@/referenceµµ A.V.; "manifestation," R.V.), and means simply an appearing. It is used of both advents. ; @@reference osisRef="2ti 1:10"µµ2 Timothy 1:10@@/referenceµµ; @@reference osisRef="2th 2:8"µµ2 Thessalonians 2:8@@/referenceµµ; @@reference osisRef="1ti 6:14"µµ1 Timothy 6:14@@/referenceµµ; @@reference osisRef="2ti 4:1 2ti 4:8"µµ2 Timothy 4:1,8@@/referenceµµ; @@reference osisRef="tit 2:13"µµTitus 2:13@@/referenceµµ. \p \bd coming\bd* (Greek - revelation, unveiling). \v 8 \bd day of our Lord Jesus\bd* \p The expression "day of Christ," occurs in the following passages: @@reference osisRef="1co 1:8"µµ1 Corinthians 1:8@@/referenceµµ; @@reference osisRef="1co 5:5"µµ 5:5@@/referenceµµ; @@reference osisRef="2co 1:14"µµ2 Corinthians 1:14@@/referenceµµ; @@reference osisRef="php 1:6 php 1:10"µµPhilippians 1:6,10@@/referenceµµ; @@reference osisRef="php 2:16"µµ 2:16@@/referenceµµ. A.V. has "day of Christ," @@reference osisRef="2th 2:2"µµ2 Thessalonians 2:2@@/referenceµµ incorrectly, for "day of the Lord" ; @@reference osisRef="isa 2:12"µµIsaiah 2:12@@/referenceµµ; @@reference osisRef="re 19:11-21"µµRevelation 19:11-21@@/referenceµµ The "day of Christ" relates wholly to the reward and blessing of saints at his coming, as "day of the Lord" is connected with judgment. \v 10 \bd divisions\bd* \p (Greek - \w σχίσμα|strong="G4978"\w*, a cleft, or rent). \v 18 \bd saved\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it* \v 20 \bd this world\bd* \p age. kosmos = world-system. @@reference osisRef="1co 2:12"µµ1 Corinthians 2:12@@/referenceµµ; @@reference osisRef="joh 7:7"µµJohn 7:7,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \v 27 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 30 \bd wisdom\bd* from God, or, wisdom from God, even righteousness and sanctification, and redemption. \p \bd righteousness\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 3:21"µµRomans 3:21@@/referenceµµ")\it*. \p \bd redemption\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 3:24"µµRomans 3:24@@/referenceµµ")\it*. \v 31 \bd Lord\bd* \p Jehovah. @@reference osisRef="jer 9:24"µµJeremiah 9:24@@/referenceµµ \p \c 2 \p \v 1 \bd Lord\bd* \p Jehovah. @@reference osisRef="jer 9:24"µµJeremiah 9:24@@/referenceµµ \v 6 \bd perfect\bd* \p i.e. full grown. \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. \v 7 \bd mystery\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 13:11"µµMatthew 13:11@@/referenceµµ")\it*. \p \bd ordained\bd* Predestination, trans. predestinated, @@reference osisRef="ro 8:29 ro 8:30"µµRomans 8:29,30@@/referenceµµ; @@reference osisRef="eph 1:5 eph 1:11"µµEphesians 1:5,11@@/referenceµµ; @@reference osisRef="ac 4:28"µµActs 4:28@@/referenceµµ. \p \bd world\bd* foreordained before the ages. Cf. See margin ref., @@reference osisRef="ro 16:25"µµRomans 16:25,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ro 16:25"µµRomans 16:25@@/referenceµµ")\it*. \v 12 \bd world\bd* \p kosmos = world-system. @@reference osisRef="1co 7:31 1co 7:33"µµ1 Corinthians 7:31,33@@/referenceµµ; @@reference osisRef="joh 7:7"µµJohn 7:7@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \v 13 \bd words\bd* \li (1) The writers of Scripture invariably affirm, where the subject is mentioned by them at all, that the words of their writings are divinely taught. This, of necessity, refers to the original documents, not to translations and versions; but the labours of competent scholars have brought our English versions to a degree of perfection so remarkable that we may confidently rest upon them as authoritative. \li (2) @@reference osisRef="1co 2:9-14"µµ1 Corinthians 2:9-14@@/referenceµµ gives the process by which a truth passes from the mind of God to the minds of His people. \li (a) The unseen things of God are undiscoverable by the natural man (@@reference osisRef="1co 2:9"µµ1 Corinthians 2:9@@/referenceµµ). (b) These unseen things God has revealed to chosen men (@@reference osisRef="1co 2:10-12"µµ1 Corinthians 2:10-12@@/referenceµµ). (c) The revealed things are communicated in Spirit-taught words (@@reference osisRef="1co 2:13"µµ1 Corinthians 2:13@@/referenceµµ). This implies neither mechanical dictation nor the effacement of the writer's personality, but only that the Spirit infallibly guides in the choice of words from the writer's own vocabulary (@@reference osisRef="1co 2:13"µµ1 Corinthians 2:13@@/referenceµµ). (d) These Spirit-taught words, in which the revelation has been expressed, are discerned, as to their true spiritual content, only by the spiritual among believers ; @@reference osisRef="1co 2:15 1co 2:16"µµ1 Corinthians 2:15,16@@/referenceµµ; \it (See Scofield "@@reference osisRef="Scofield:Re 22:19"µµRevelation 22:19@@/referenceµµ")\it*. \p \v 14 \bd natural man\bd* \p Paul divides men into three classes: psuchikos, "of the senses" @@reference osisRef="jas 3:15"µµJames 3:15@@/referenceµµ; @@reference osisRef="jude 1:19"µµJude 1:19@@/referenceµµ or "natural," i.e. the Adamic man, unrenewed through the new birth @@reference osisRef="joh 3:3 joh 3:5"µµJohn 3:3,5@@/referenceµµ pneumatikos, "spiritual," i.e. the renewed man as Spirit-filled and walking in the Spirit in full communion with God @@reference osisRef="eph 5:18-20"µµEphesians 5:18-20@@/referenceµµ and sarkikos, "carnal," "fleshly," i.e. the renewed man who, walking "after the flesh," remains a babe in Christ @@reference osisRef="1co 3:1-4"µµ1 Corinthians 3:1-4@@/referenceµµ. The natural man may be learned, gentle, eloquent, fascinating, but the spiritual content of Scripture is absolutely hidden from him; and the fleshly, or carnal, Christian is able to comprehend only its simplest truths, "milk" @@reference osisRef="1co 3:2"µµ1 Corinthians 3:2@@/referenceµµ. \p \c 3 \p \v 1 \bd carnel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 7:14"µµRomans 7:14@@/referenceµµ")\it*. \v 3 \bd carnel\bd* i.e. fleshy. \v 4 @@reference osisRef="1co 1:12 1co 1:17"µµ1 Corinthians 1:12,17@@/referenceµµ; @@reference osisRef="joh 1:13"µµJohn 1:13@@/referenceµµ; @@reference osisRef="jude 1:23"µµJude 1:23@@/referenceµµ. \v 8 \bd one\bd* \p Paul refutes the notion that he and Cephas and Apollos are at variance, mere theologians and rival founders of sects: they are "one." @@reference osisRef="1co 3:22"µµ1 Corinthians 3:22@@/referenceµµ; @@reference osisRef="1co 16:12"µµ 16:12@@/referenceµµ. \p \bd reward\bd* @@reference osisRef="1co 9:17"µµ1 Corinthians 9:17@@/referenceµµ; @@reference osisRef="da 12:3"µµDaniel 12:3@@/referenceµµ; @@reference osisRef="1co 3:14"µµ1 Corinthians 3:14@@/referenceµµ \v 10 \bd grace\bd* \p Grace (imparted). @@reference osisRef="1co 15:10"µµ1 Corinthians 15:10@@/referenceµµ; @@reference osisRef="ro 6:1"µµRomans 6:1@@/referenceµµ; @@reference osisRef="2pe 3:18"µµ2 Peter 3:18@@/referenceµµ \v 14 \bd reward\bd* \p God, in the N.T. Scriptures, offers to the lost, salvation, and, for the faithful service of the saved, rewards. The passages are easily distinguished by remembering that salvation is invariably spoken of as a free gift (e.g.) @@reference osisRef="joh 4:10"µµJohn 4:10@@/referenceµµ; @@reference osisRef="ro 6:23"µµRomans 6:23@@/referenceµµ; @@reference osisRef="eph 2:8 eph 2:9"µµEphesians 2:8,9@@/referenceµµ while rewards are earned by works ; @@reference osisRef="mt 10:42"µµMatthew 10:42@@/referenceµµ; @@reference osisRef="lu 19:17"µµLuke 19:17@@/referenceµµ; @@reference osisRef="1co 9:24 1co 9:25"µµ1 Corinthians 9:24,25@@/referenceµµ; @@reference osisRef="2ti 4:7 2ti 4:8"µµ2 Timothy 4:7,8@@/referenceµµ; @@reference osisRef="re 2:10"µµRevelation 2:10@@/referenceµµ; @@reference osisRef="re 22:12"µµ 22:12@@/referenceµµ. \p A further distinction is that salvation is a present possession @@reference osisRef="lu 7:50"µµLuke 7:50@@/referenceµµ; @@reference osisRef="joh 3:36"µµJohn 3:36@@/referenceµµ; @@reference osisRef="joh 5:24"µµ 5:24@@/referenceµµ; @@reference osisRef="joh 6:47"µµ 6:47,@@/referenceµµ while rewards are a future attainment, to be given at the coming of the Lord ; @@reference osisRef="mt 16:27"µµMatthew 16:27@@/referenceµµ; @@reference osisRef="2ti 4:8"µµ2 Timothy 4:8@@/referenceµµ; @@reference osisRef="re 22:12"µµRevelation 22:12@@/referenceµµ. \p \bd reward\bd* @@reference osisRef="1co 9:17"µµ1 Corinthians 9:17@@/referenceµµ; @@reference osisRef="da 12:3"µµDaniel 12:3@@/referenceµµ; @@reference osisRef="1co 3:14"µµ1 Corinthians 3:14@@/referenceµµ \v 15 \bd saved\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it* \v 20 \bd The Lord\bd* Jehovah. @@reference osisRef="ps 94:11"µµPsalms 94:11@@/referenceµµ \v 22 \bd world\bd* \p kosmos = earth. @@reference osisRef="ro 8:19-21"µµRomans 8:19-21@@/referenceµµ. \c 4 \p \v 1 \v 8 \bd Now ye are full\bd* \p Already are ye filled; already are ye become rich. Contra. @@reference osisRef="1co 4:9-12"µµ1 Corinthians 4:9-12@@/referenceµµ; @@reference osisRef="1pe 1:4"µµ1 Peter 1:4@@/referenceµµ. \v 9 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 13 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 14 \bd sons\bd* \p (Greek - \w τέκνον|strong="G5043"\w*, child, "born one)." \v 17 \bd son\bd* Gr. \p teknon, child, "born one." \c 5 \p \v 2 \bd And ye are puffed up\bd* \p What contempt this pours upon the divisions among the Corinthians: "Apollonians," and "Paulinians," and "Cephasites," all alike indifferent to this instance of gross sin! \v 5 \bd destruction\bd* \p (Greek - \w ὄλεθρο|strong="G3639"\w*, used elsewhere, @@reference osisRef="1th 5:3"µµ1 Thessalonians 5:3@@/referenceµµ; @@reference osisRef="2th 1:9"µµ2 Thessalonians 1:9@@/referenceµµ; @@reference osisRef="1ti 6:9"µµ1 Timothy 6:9@@/referenceµµ. never means annihilation. \p \bd saved\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \p \bd Jesus\bd* Some ancient authorities omit "Jesus." \v 10 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \c 6 \p \v 1 \v 2 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 3 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 11 \bd are washed\bd* were, and so throughout the verse. \p \bd justified\bd* Justification. @@reference osisRef="ga 2:16"µµGalatians 2:16@@/referenceµµ; @@reference osisRef="lu 18:14"µµLuke 18:14@@/referenceµµ; @@reference osisRef="ro 3:28"µµRomans 3:28@@/referenceµµ. \v 15 \bd shall I\bd* \p Paul does not invoke the authority of the seventh commandment, but appeals to the believer's sacredness as a member of Christ. \v 20 \bd and in your\bd* \p Some authorities end verse with "body." \p \c 7 \p \v 1 \bd and in your\bd* \p Some authorities end verse with "body." \v 12 \bd speak\bd* \p So far from disclaiming inspiration, the apostle associates his teaching with the Lord's. Cases had arisen (e.g.) @@reference osisRef="1co 7:12-16"µµ1 Corinthians 7:12-16@@/referenceµµ as the Gospel overflowed Jewish limitations, not comprehended in the words of Jesus ; @@reference osisRef="mt 5:31 mt 5:32"µµMatthew 5:31,32@@/referenceµµ; @@reference osisRef="mt 19:5-9"µµ 19:5-9@@/referenceµµ which were an instruction, primarily, to Israel. These new conditions demanded authoritative settlement, and only the inspired words of an apostle could give that. @@reference osisRef="1co 7:40"µµ1 Corinthians 7:40@@/referenceµµ. \v 14 \bd children\bd* \p (Greek - \w ὄλεθρος|strong="G3639"\w*, born ones). \v 16 \bd save\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 28 \bd sinned\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 31 \bd world\bd* \p kosmos = world-system. @@reference osisRef="2co 7:10"µµ2 Corinthians 7:10@@/referenceµµ; @@reference osisRef="joh 7:7"µµJohn 7:7@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \v 33 \bd world\bd* \p kosmos = world-system. @@reference osisRef="2co 7:10"µµ2 Corinthians 7:10@@/referenceµµ; @@reference osisRef="joh 7:7"µµJohn 7:7@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \v 34 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 36 \bd sinneth\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \c 8 \p \v 1 \v 12 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \c 9 \p \v 1 \v 5 \bd sister\bd* \p a wife who is a sister. \v 11 \bd carnel\bd* \p i.e. things for the body. \v 21 \bd without\bd* \p The expression is peculiar and might be literally rendered, " not lawless toward God, but inlawed to Christ." See "Law (of Christ)," @@reference osisRef="ga 6:2"µµGalatians 6:2@@/referenceµµ; @@reference osisRef="2jo 1:5"µµ2 John 1:5@@/referenceµµ. It is another way of saying, "not under the law, but under the rule of grace." @@reference osisRef="ro 6:14"µµRomans 6:14@@/referenceµµ. \v 22 \bd save\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 24 \bd race\bd* \p race-course. \v 27 \bd castaway\bd* \p (Greek - \w Ἀδμίν|strong="G96"\w*, "disapproved)." Dokimos, without the private a, is translated "approved" in @@reference osisRef="ro 14:18"µµRomans 14:18@@/referenceµµ; @@reference osisRef="ro 16:10"µµ 16:10@@/referenceµµ; @@reference osisRef="1co 11:19"µµ1 Corinthians 11:19@@/referenceµµ; @@reference osisRef="2co 10:18"µµ2 Corinthians 10:18@@/referenceµµ; @@reference osisRef="2ti 2:15"µµ2 Timothy 2:15@@/referenceµµ; @@reference osisRef="jas 1:12"µµJames 1:12,@@/referenceµµ by the word "tried." The prefix simply changes the word to a negative, i.e. not approved, or, disapproved. The apostle is writing of service, not of salvation. He is not expressing fear that he may fail of salvation but of his crown. See "Rewards" ; @@reference osisRef="da 12:3"µµDaniel 12:3@@/referenceµµ; @@reference osisRef="1co 3:14"µµ1 Corinthians 3:14@@/referenceµµ. \p \c 10 \p \v 1 \bd castaway\bd* \p (Greek - \w Ἀδμίν|strong="G96"\w*, "disapproved)." Dokimos, without the private a, is translated "approved" in @@reference osisRef="ro 14:18"µµRomans 14:18@@/referenceµµ; @@reference osisRef="ro 16:10"µµ 16:10@@/referenceµµ; @@reference osisRef="1co 11:19"µµ1 Corinthians 11:19@@/referenceµµ; @@reference osisRef="2co 10:18"µµ2 Corinthians 10:18@@/referenceµµ; @@reference osisRef="2ti 2:15"µµ2 Timothy 2:15@@/referenceµµ; @@reference osisRef="jas 1:12"µµJames 1:12,@@/referenceµµ by the word "tried." The prefix simply changes the word to a negative, i.e. not approved, or, disapproved. The apostle is writing of service, not of salvation. He is not expressing fear that he may fail of salvation but of his crown. See "Rewards" ; @@reference osisRef="da 12:3"µµDaniel 12:3@@/referenceµµ; @@reference osisRef="1co 3:14"µµ1 Corinthians 3:14@@/referenceµµ. \v 8 \bd fell in one day\bd* \p Cf. @@reference osisRef="nu 25:9"µµNumbers 25:9@@/referenceµµ. A discrepancy has been imagined. @@reference osisRef="1co 10:8"µµ1 Corinthians 10:8@@/referenceµµ. gives the number of deaths in "one day"; @@reference osisRef="nu 25:9"µµNumbers 25:9,@@/referenceµµ the total number of deaths "in the plague." Some discrepant statements concerning numbers are, however, found in the existing manuscripts of the Hebrew Scriptures. These are most naturally ascribed to the fact that the Hebrews used letters in the place of numerals. The letters for Koph to Tau express hundreds up to four hundred. Five certain Hebrew letters, written in a different form, carry hundreds up to nine hundred, while thousands are expressed by two dots over the proper unit letter: e.g. the letter Teth, used alone, stands for 9; with two dots it stands for nine thousand. Error in transcription of Hebrew numbers thus becomes easy, preservation of numerical accuracy difficult. \v 20 \bd devils\bd* (Greek - \w Ἀδμίν|strong="G96"\w*; @@reference osisRef="1co 10:21"µµ1 Corinthians 10:21@@/referenceµµ, \it (See Scofield "@@reference osisRef="Scofield:Mt 7:22"µµMatthew 7:22@@/referenceµµ")\it*. \p \bd fellowship\bd* @@reference osisRef="1co 10:16"µµ1 Corinthians 10:16@@/referenceµµ. trans. communion. \v 33 \bd saved\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \p \c 11 \p \v 1 \bd saved\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 2 \bd ordinances\bd* \p things delivered; often trans. traditions. \v 3 \bd woman\bd* \p Cf. @@reference osisRef="ge 3:16"µµGenesis 3:16@@/referenceµµ. The woman's veil, or head-covering, is a symbol of this subordination. \v 10 \bd power\bd* authority, i.e. the sign of the husband's authority. \p \bd angels\bd* i.e. of the presence of the angels. \v 27 \bd unworthily\bd* \p i.e. in an unworthy manner; cf. vs. @@reference osisRef="1co 11:20-22"µµ1 Corinthians 11:20-22@@/referenceµµ. \v 29 \bd damnation\bd* \p judgment, in the sense of @@reference osisRef="1co 11:32"µµ1 Corinthians 11:32@@/referenceµµ. \v 31 \bd judge\bd* \p Self-judgment is not so much the believer's moral condemnation of his own ways or habits, or of himself, for allowing such ways. Self-judgment avoids chastisement. If neglected, the Lord judges, and the result is chastisement, but never condemnation @@reference osisRef="1co 11:32"µµ1 Corinthians 11:32@@/referenceµµ; @@reference osisRef="2sa 7:14 2sa 7:15"µµ2 Samuel 7:14,15@@/referenceµµ; @@reference osisRef="2sa 12:13 2sa 12:14"µµ 12:13,14@@/referenceµµ; @@reference osisRef="1co 5:5"µµ1 Corinthians 5:5@@/referenceµµ; @@reference osisRef="1ti 1:20"µµ1 Timothy 1:20@@/referenceµµ; @@reference osisRef="heb 12:7"µµHebrews 12:7@@/referenceµµ. \p See other judgments: \p \it (See Scofield "@@reference osisRef="Scofield:Joh 12:31"µµJohn 12:31@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:2co 5:10"µµ2 Corinthians 5:10@@/referenceµµ". See Scofield "@@reference osisRef="Scofield:mt 25:32"µµMatthew 25:32@@/referenceµµ". See Scofield "@@reference osisRef="Scofield:eze 20:37"µµEzekiel 20:37@@/referenceµµ". See Scofield "@@reference osisRef="Scofield:jude 1:6"µµJude 1:6@@/referenceµµ". See Scofield "@@reference osisRef="Scofield:re 20:12"µµRevelation 20:12@@/referenceµµ". \v 32 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \p \c 12 \p \v 1 \bd spiritual gifts\bd* \p The word pneumatika, lit. "spirituals," i.e. matters of or from the Holy Spirit, gives the key to Chapters 12., 13., 14. Chapter 12. concerns the Spirit in relation to the body of Christ. This relation is twofold: \li (1) The baptism with the Spirit forms the body by uniting believers to Christ the risen and glorified Head, and to each other (@@reference osisRef="1co 12:12 1co 12:13"µµ1 Corinthians 12:12,13@@/referenceµµ). The symbol of the body thus formed is the natural, human body (@@reference osisRef="1co 12:12"µµ1 Corinthians 12:12@@/referenceµµ), and all the analogies are freely used (@@reference osisRef="1co 12:14-26"µµ1 Corinthians 12:14-26@@/referenceµµ). \li (2) To each believer is given a spiritual enablement and capacity for specific service. No believer is destitute of such gift (@@reference osisRef="1co 12:7 1co 12:11 1co 12:27"µµ1 Corinthians 12:7,11,27@@/referenceµµ), but in their distribution the Spirit acts in free sovereignty (@@reference osisRef="1co 12:11"µµ1 Corinthians 12:11@@/referenceµµ). There is no room for self-choosing, and Christian service is simply the ministry of such gift as the individual may have received (cf) @@reference osisRef="ro 12:4-8"µµRomans 12:4-8@@/referenceµµ. The gifts are diverse (@@reference osisRef="1co 12:6 1co 12:8-10 1co 12:28-30"µµ1 Corinthians 12:6,8-10,28-30@@/referenceµµ), but all are equally honourable because bestowed by the same Spirit, administered under the same Lord, and energized by the same God. \p \v 4 \bd gifts\bd* \p Cf. @@reference osisRef="eph 4:8 eph 4:11 eph 4:12"µµEphesians 4:8,11,12@@/referenceµµ. The Spirit gives gifts for service to men, Christ gives the gifted men to the churches. \v 10 \bd prophecy\bd* \p The N.T. prophet is not ordinarily a foreteller, but rather a forth-teller, one whose gift enabled him to speak "to edification, and exhortation, and comfort" @@reference osisRef="1co 14:3"µµ1 Corinthians 14:3@@/referenceµµ. \v 31 \bd more excellent\bd* \p Chapter 13. continues the pneumatika begun in Chapter 12. Gifts are good, but only if ministered in love. @@reference osisRef="1co 13:1 1co 13:2"µµ1 Corinthians 13:1,2@@/referenceµµ. Benevolence is good, but not apart from love. \p @@reference osisRef="1co 13:3"µµ1 Corinthians 13:3@@/referenceµµ Love is described. \p @@reference osisRef="1co 13:4-7"µµ1 Corinthians 13:4-7@@/referenceµµ Love is better than our present incomplete knowledge, @@reference osisRef="1co 13:8-12"µµ1 Corinthians 13:8-12@@/referenceµµ and greater than even faith and hope @@reference osisRef="1co 13:13"µµ1 Corinthians 13:13@@/referenceµµ. \p \c 13 \p \v 1 \bd angels\bd* See note, \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \p \bd charity\bd* i.e. love; and so in @@reference osisRef="1co 13:2-4 1co 13:8 1co 13:13"µµ1 Corinthians 13:2-4,8,13@@/referenceµµ. \v 3 \bd charity\bd* \p i.e. love; and so in @@reference osisRef="1co 13:2-4 1co 13:8 1co 13:13"µµ1 Corinthians 13:2-4,8,13@@/referenceµµ. \v 8 \bd charity\bd* \p i.e. love; and so in @@reference osisRef="1co 13:2-4 1co 13:8 1co 13:13"µµ1 Corinthians 13:2-4,8,13@@/referenceµµ. \v 13 \bd charity\bd* \p i.e. love; and so in @@reference osisRef="1co 13:2-4 1co 13:8 1co 13:13"µµ1 Corinthians 13:2-4,8,13@@/referenceµµ. \p \c 14 \p \v 1 \bd rather\bd* \p The subject is still the pneumatika. Chapter 12, described the gifts and the Body; Chapter 13. the love which alone gives ministry of gift any value; Chapter 14. regulates the ministry of gift in the primitive, apostolic assembly of saints. \li (1) The important gift is that of prophecy (@@reference osisRef="1co 1:1"µµ1 Corinthians 1:1@@/referenceµµ)). The N.T. prophet was not merely a preacher, but an inspired preacher, through whom, until the N.T. was written, new revelations suited to the new dispensation were given @@reference osisRef="1co 14:29 1co 14:30"µµ1 Corinthians 14:29,30@@/referenceµµ. \li (2) Tongues and the sign gifts are to cease, and meantime must be used with restraint, and only if an interpreter be present @@reference osisRef="1co 14:1-19 1co 14:27-28"µµ1 Corinthians 14:1-19,27-28@@/referenceµµ. \li (3) In the primitive church there was liberty for the ministry of all the gifts which might be present, but for prophecy more especially @@reference osisRef="1co 14:23-26 1co 14:31 1co 14:39"µµ1 Corinthians 14:23-26,31,39@@/referenceµµ. \li (4) In such meetings, when "the whole church" came together "in one place," women were required to keep silence @@reference osisRef="1co 14:34 1co 14:35"µµ1 Corinthians 14:34,35@@/referenceµµ; @@reference osisRef="1co 11:3-16"µµ 11:3-16@@/referenceµµ; @@reference osisRef="1ti 2:11-14"µµ1 Timothy 2:11-14@@/referenceµµ. \li (5) These injunctions are declared to be "the commandments of the Lord" @@reference osisRef="1co 14:36 1co 14:37"µµ1 Corinthians 14:36,37@@/referenceµµ. \p \v 2 \bd an unknown\bd* \p Or, a tongue; and so in 1Co 14: 4,13,14,19,27. \v 20 \bd be not children\bd* (Greek - \w Ἀδμίν|strong="G96"\w*, youths). \p \bd be ye children\bd* babies. \v 34 \bd obedience\bd* \p Cf. @@reference osisRef="ge 3:16"µµGenesis 3:16@@/referenceµµ. \c 15 \p \v 1 \v 2 \bd saved\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 3 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 5 \bd then\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mr 16:14"µµMark 16:14@@/referenceµµ")\it*. \v 8 \bd born out of due time\bd* \p (Greek - \w ἀγαπητός|strong="G27"\w*, "before the due time)." Paul thinks of himself here as an Israelite whose time to be born again had not come, nationally (cf) @@reference osisRef="mt 23:39"µµMatthew 23:39@@/referenceµµ so that his conversion by the appearing of the Lord in glory @@reference osisRef="ac 9:3-6"µµActs 9:3-6@@/referenceµµ was an illustration, or instance before the time, of the future national conversion of Israel. See ; @@reference osisRef="eze 20:34-38"µµEzekiel 20:34-38@@/referenceµµ; @@reference osisRef="ho 2:14-17"µµHosea 2:14-17@@/referenceµµ; @@reference osisRef="zec 12:10-zec 13:6"µµZechariah 12:10-13:6@@/referenceµµ; @@reference osisRef="ro 11:25-27"µµRomans 11:25-27@@/referenceµµ. \v 17 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 22 \bd Adam\bd* \p Adam was a contrasting type of Christ, @@reference osisRef="1co 15:45-47"µµ1 Corinthians 15:45-47@@/referenceµµ; @@reference osisRef="ro 5:14-19"µµRomans 5:14-19@@/referenceµµ. \li (1) "The first man Adam was made a living soul" @@reference osisRef="ge 2:7"µµGenesis 2:7,@@/referenceµµ i.e. he derived life from another, that is, God. "The last Adam was a life-giving spirit." So far from deriving life, He was Himself the fountain of life, and He gave that life to others ; @@reference osisRef="joh 1:4"µµJohn 1:4@@/referenceµµ; @@reference osisRef="joh 5:21"µµ 5:21@@/referenceµµ; @@reference osisRef="joh 10:10"µµ 10:10@@/referenceµµ; @@reference osisRef="joh 12:24"µµ 12:24@@/referenceµµ; @@reference osisRef="1jo 5:12"µµ1 John 5:12@@/referenceµµ. \li (2) In origin the first man was of the earth, earthy; the Second Man is the Lord from heaven. \li (3) Each is the head of a creation, and these also are in contrast: in Adam all die; in Christ all will be made alive; the Adamic creation is "flesh"; the new creation, "spirit." @@reference osisRef="joh 3:6"µµJohn 3:6@@/referenceµµ. \p \v 24 \bd kingdom\bd* \p Kingdom (N.T.), Summary: See "Kingdom (O.T.)" @@reference osisRef="ge 1:26-28"µµGenesis 1:26-28@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Zec 12:8"µµZechariah 12:8@@/referenceµµ")\it*. Kingdom truth is developed in the N.T. in the following order: \li (1) The promise of the kingdom to David and his seed, and described in the prophets @@reference osisRef="2sa 7:8-17"µµ2 Samuel 7:8-17,@@/referenceµµ; @@reference osisRef="zec 12:8"µµZechariah 12:8@@/referenceµµ enters the N.T. absolutely unchanged. @@reference osisRef="lu 1:31-33"µµLuke 1:31-33@@/referenceµµ. The King was born in Bethlehem ; @@reference osisRef="mt 2:1"µµMatthew 2:1@@/referenceµµ; @@reference osisRef="mic 5:2"µµMicah 5:2@@/referenceµµ of a virgin. ; @@reference osisRef="mt 1:18-25"µµMatthew 1:18-25@@/referenceµµ; @@reference osisRef="isa 7:14"µµIsaiah 7:14@@/referenceµµ. \li (2) The kingdom announced as "at hand" \it (See Scofield "@@reference osisRef="Scofield:Mt 4:17"µµMatthew 4:17@@/referenceµµ")\it* , by John the Baptist, by the King, and by the Twelve, was rejected by the Jews, first morally, See Scofield "@@reference osisRef="Scofield:mt 11:20"µµMatthew 11:20@@/referenceµµ", and afterward officially @@reference osisRef="mt 21:42 mt 21:43"µµMatthew 21:42,43@@/referenceµµ and the King, crowned with thorns, was crucified. \li (3) In anticipation of His official rejection and crucifixion, the King revealed the "mysteries" of the kingdom of heaven, \it (See Scofield "@@reference osisRef="Scofield:Mt 13:11"µµMatthew 13:11@@/referenceµµ")\it* to be fulfilled in the interval between His rejection and His return in glory @@reference osisRef="mt 13:1-50"µµMatthew 13:1-50@@/referenceµµ. \li (4) Afterward He announced His purpose to "build" His church @@reference osisRef="mt 16:18"µµMatthew 16:18@@/referenceµµ another "mystery" revealed through Paul which is being fulfilled contemporaneously with the mysteries of the kingdom. The "mysteries of the kingdom of heaven" and the "mystery" of the church @@reference osisRef="eph 3:9-11"µµEphesians 3:9-11@@/referenceµµ occupy, historically, the same period, i.e, this present age. \li (5) The mysteries of the kingdom will be brought to an end by "the harvest" @@reference osisRef="mt 13:39-43 mt 13:49-50"µµMatthew 13:39-43,49-50@@/referenceµµ at the return of the King in glory, the church having previously been caught up to meet Him in the air @@reference osisRef="1th 4:14-17"µµ1 Thessalonians 4:14-17@@/referenceµµ. \li (6) Upon His return the King will restore the Davidic monarchy in His own person, re- gather dispersed Israel, establish His power over all the earth, and reign one thousand years @@reference osisRef="mt 24:27-30"µµMatthew 24:27-30@@/referenceµµ; @@reference osisRef="lu 1:31-33"µµLuke 1:31-33@@/referenceµµ; @@reference osisRef="ac 15:14-17"µµActs 15:14-17@@/referenceµµ; @@reference osisRef="re 20:1-10"µµRevelation 20:1-10@@/referenceµµ. \li (7) The kingdom of heaven \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it* thus established under David's divine Son, has for its object the restoration of the divine authority in the earth, which may be regarded as a revolted province of the great kingdom of God See Scofield "@@reference osisRef="Scofield:mt 6:33"µµMatthew 6:33@@/referenceµµ". When this is done (@@reference osisRef="1co 14:24 1co 14:25"µµ1 Corinthians 14:24,25@@/referenceµµ) the Son will deliver up the kingdom (of heaven), @@reference osisRef="mt 3:2"µµMatthew 3:2@@/referenceµµ to "God, even the Father," that "God" (i.e. the triune God, Father, Son, and Holy Spirit) "may be all in all" (@@reference osisRef="1co 14:28"µµ1 Corinthians 14:28@@/referenceµµ). The eternal throne is that "of God, and of the Lamb" @@reference osisRef="re 22:1"µµRevelation 22:1@@/referenceµµ. The kingdom-age constitutes the seventh Dispensation, See Scofield "@@reference osisRef="Scofield:eph 1:10"µµEphesians 1:10@@/referenceµµ". \p \bd Then cometh\bd* Then, finally, when he delivers up the kingdom to God, even the Father; when he has done away with every rule, and every authority and power (for he must reign till he has put all enemies under his feet), the last enemy, death, is destroyed. \v 29 \bd dead\bd* \p i.e. who, through the introductory rite of baptism, are taking the places in the ranks left vacant by Christians who have died. \v 34 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 45 \bd was made\bd* \p Omit italicized words "was made." \v 51 \bd mystery\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 13:11"µµMatthew 13:11@@/referenceµµ")\it*. \v 52 \bd raised\bd* \p Resurrection, Summary: \li (1) The resurrection of the dead was believed by the patriarchs @@reference osisRef="ge 22:5"µµGenesis 22:5@@/referenceµµ; @@reference osisRef="heb 11:19"µµHebrews 11:19@@/referenceµµ; @@reference osisRef="job 19:25-27"µµJob 19:25-27@@/referenceµµ and revealed through the prophets ; @@reference osisRef="isa 26:19"µµIsaiah 26:19@@/referenceµµ; @@reference osisRef="da 12:2 da 12:13"µµDaniel 12:2,13@@/referenceµµ; @@reference osisRef="ho 13:14"µµHosea 13:14@@/referenceµµ and miracles of the dead restored to life are recorded in the O.T. ; @@reference osisRef="2ki 4:32-35"µµ2 Kings 4:32-35@@/referenceµµ; @@reference osisRef="2ki 13:21"µµ 13:21@@/referenceµµ. \li (2) Jesus Christ restored life to the dead @@reference osisRef="mt 9:25"µµMatthew 9:25@@/referenceµµ; @@reference osisRef="lu 7:12-15"µµLuke 7:12-15@@/referenceµµ; @@reference osisRef="joh 11:43 joh 11:44"µµJohn 11:43,44@@/referenceµµ and predicted His own resurrection ; @@reference osisRef="joh 10:18"µµJohn 10:18@@/referenceµµ; @@reference osisRef="lu 24:1-8"µµLuke 24:1-8@@/referenceµµ. \li (3) A resurrection of bodies followed the resurrection of Christ @@reference osisRef="mt 27:52 mt 27:53"µµMatthew 27:52,53@@/referenceµµ and the apostles raised the dead ; @@reference osisRef="ac 9:36-41"µµActs 9:36-41@@/referenceµµ; @@reference osisRef="ac 20:9 ac 20:10"µµ 20:9,10@@/referenceµµ. \li (4) Two resurrections are yet future, which are inclusive of "all that are in the graves" @@reference osisRef="joh 5:28"µµJohn 5:28@@/referenceµµ. These are distinguished as "of life" ; @@reference osisRef="1co 15:22 1co 15:23"µµ1 Corinthians 15:22,23@@/referenceµµ; @@reference osisRef="1th 4:14-17"µµ1 Thessalonians 4:14-17@@/referenceµµ; @@reference osisRef="re 20:4"µµRevelation 20:4@@/referenceµµ and "of judgment" ; @@reference osisRef="joh 5:28 joh 5:29"µµJohn 5:28,29@@/referenceµµ; @@reference osisRef="re 20:11-13"µµRevelation 20:11-13@@/referenceµµ. They are separated by a period of one thousand years @@reference osisRef="re 20:5"µµRevelation 20:5@@/referenceµµ. The "first resurrection," that "unto life," will occur at the second coming of Christ @@reference osisRef="1co 15:23"µµ1 Corinthians 15:23@@/referenceµµ the saints of the O.T. and church ages meeting Him in the air @@reference osisRef="1th 4:16 1th 4:17"µµ1 Thessalonians 4:16,17@@/referenceµµ while the martyrs of the tribulation, who also have part in the resurrection @@reference osisRef="re 20:4"µµRevelation 20:4@@/referenceµµ are raised at the end of the great tribulation. \li (5) The mortal body will be related to the resurrection body as grain sown is related to the harvest @@reference osisRef="1co 15:37 1co 15:38"µµ1 Corinthians 15:37,38@@/referenceµµ that body will be incorruptible, glorious, powerful, and spiritual @@reference osisRef="1co 15:42-44 1co 15:49"µµ1 Corinthians 15:42-44,49@@/referenceµµ. \li (6) The bodies of living believers will, at the same time, be instantaneously changed @@reference osisRef="1co 15:50-53"µµ1 Corinthians 15:50-53@@/referenceµµ; @@reference osisRef="php 3:20 php 3:21"µµPhilippians 3:20,21@@/referenceµµ. This "change" of the living, and resurrection of the dead in Christ, is called the "redemption of the body" ; @@reference osisRef="ro 8:23"µµRomans 8:23@@/referenceµµ; @@reference osisRef="eph 1:13 eph 1:14"µµEphesians 1:13,14@@/referenceµµ. \li (7) After the thousand years the "resurrection unto judgment" @@reference osisRef="joh 5:29"µµJohn 5:29@@/referenceµµ occurs. The resurrection-body of the wicked dead is not described. They are judged according to their works, and cast into the lake of fire. @@reference osisRef="re 20:7-15"µµRevelation 20:7-15@@/referenceµµ. \p \v 56 \bd sin\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \c 16 \p \v 1 \v 2 \bd as God\bd* \p @@reference osisRef="1co 16:1 1co 16:2"µµ1 Corinthians 16:1,2,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:2Co 8:1"µµ2 Corinthians 8:1@@/referenceµµ")\it*. \v 17 \bd coming of\bd* \p (Greek - \w παρουσία|strong="G3952"\w*, personal presence). \v 22 \bd Anathema Maranatha\bd* \p Accursed; our Lord cometh. Christ is God's final test. scofield-main/usfm/sco.usfm47.usfm000066400000000000000000000327221435660420000173540ustar00rootroot00000000000000\id 2CO \toc1 \toc2 \toc3 \c 1 \s Book Introduction - 2 Corinthians \p @@reference osisRef="2co 1"µµRead first chapter of 2 Corinthians@@/referenceµµ \p \bd WRITER\bd*: The Apostle Paul \p \bd DATE\bd*: A.D. 60; probably from Philippi, after the events of @@reference osisRef="ac 19:23-ac 20:1-3"µµActs 19:23-20:1-3@@/referenceµµ. \p \bd THEME\bd*: The Epistle discloses the touching state of the great apostle at this time. It was one of physical weakness, weariness, and pain. But his spiritual burdens were greater. These were two kinds--solicitude for the maintenance of the churches in grace as against the law-teachers, and anguish of heart over the distrust felt toward him by Jews and Jewish Christians. The chilling doctrines of the legalizers were accompanied by detraction, and by denial of his apostleship. \p It is evident that the really dangerous sect in Corinth was that which said, "and I of Christ" (@@reference osisRef="1co 1:12"µµ1 Corinthians 1:12@@/referenceµµ). They rejected the new revelation through Paul of the doctrines of grace; grounding themselves, probably, on the kingdom teachings of our Lord as "a minister of circumcision" (@@reference osisRef="ro 15:8"µµRomans 15:8@@/referenceµµ); seemingly oblivious that a new dispensation had been introduced by Christ's death. This made necessary a defence of the origin and extent of Paul's apostolic authority. \p The Epistle is in three parts: \li Paul's principles of action, 1:1-7-16. \li The collection for the poor saints at Jerusalem, 8:1-9:15. \li Paul's defence of his apostolic authority, 10:1-13:14. \p \v 4 \bd comforteth\bd* \p encourages; and so also where "comfort," etc., occurs in following verses. \v 6 \bd salvation\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 12 \bd grace\bd* \p Grace (imparted). vs. @@reference osisRef="2co 4:15"µµ2 Corinthians 4:15@@/referenceµµ; @@reference osisRef="ro 6:1"µµRomans 6:1@@/referenceµµ; @@reference osisRef="2pe 3:18"µµ2 Peter 3:18@@/referenceµµ. \v 14 \bd day of\bd* \p \it (See Scofield "@@reference osisRef="Scofield:1Co 1:8"µµ1 Corinthians 1:8@@/referenceµµ")\it*. \c 2 \p \v 1 \v 15 \bd saved\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \c 3 \p \v 1 \v 3 \bd tables of\bd* \p i.e. the ten commandments. \v 6 \bd for the letter killeth\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 7:6"µµRomans 7:6@@/referenceµµ")\it*. \v 9 \bd righteousness\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 3:21"µµRomans 3:21@@/referenceµµ")\it*. \v 14 \bd vail\bd* \p Omit the word italicized "vail". \v 18 \bd Lord\bd* Jehovah. \p @@reference osisRef="ex 34:34"µµExodus 34:34@@/referenceµµ. \p \bd changed into\bd* transformed. The same Greek word is rendered "transfigured" in @@reference osisRef="mt 17:2"µµMatthew 17:2@@/referenceµµ; @@reference osisRef="mr 9:2"µµMark 9:2@@/referenceµµ. \p \c 4 \p \v 1 \bd Lord\bd* Jehovah. \p @@reference osisRef="ex 34:34"µµExodus 34:34@@/referenceµµ. \p \bd changed into\bd* transformed. The same Greek word is rendered "transfigured" in @@reference osisRef="mt 17:2"µµMatthew 17:2@@/referenceµµ; @@reference osisRef="mr 9:2"µµMark 9:2@@/referenceµµ. \v 10 \bd dying\bd* \p Lit. putting to death, i.e. crucifixion. 11 @@reference osisRef="1co 15:31"µµ1 Corinthians 15:31@@/referenceµµ. \v 15 \bd abundant grace\bd* \p Grace (imparted). @@reference osisRef="2co 6:1-3"µµ2 Corinthians 6:1-3@@/referenceµµ; @@reference osisRef="ro 6:1"µµRomans 6:1@@/referenceµµ; @@reference osisRef="2pe 3:18"µµ2 Peter 3:18@@/referenceµµ. \c 5 \p \v 1 \v 9 \bd labour\bd* \p (Greek - \w ἀβαρής|strong="G4"\w*). \v 10 \bd For we must all appear\bd* \p The judgment of the believer's works, not sins, is in question here. These have been atoned for, and are "remembered no more forever" @@reference osisRef="heb 10:17"µµHebrews 10:17@@/referenceµµ but every work must come into judgment, ; @@reference osisRef="mt 12:36"µµMatthew 12:36@@/referenceµµ; @@reference osisRef="ro 14:10"µµRomans 14:10@@/referenceµµ; @@reference osisRef="ga 6:7"µµGalatians 6:7@@/referenceµµ; @@reference osisRef="eph 6:8"µµEphesians 6:8@@/referenceµµ; @@reference osisRef="col 3:24 col 3:25"µµColossians 3:24,25@@/referenceµµ. The result is "reward" or "loss" (of the reward), "but he himself shall be saved" @@reference osisRef="1co 3:11-15"µµ1 Corinthians 3:11-15@@/referenceµµ. \p This judgment occurs at the return of Christ @@reference osisRef="mt 16:27"µµMatthew 16:27@@/referenceµµ; @@reference osisRef="lu 14:14"µµLuke 14:14@@/referenceµµ; @@reference osisRef="1co 4:5"µµ1 Corinthians 4:5@@/referenceµµ; @@reference osisRef="2ti 4:8"µµ2 Timothy 4:8@@/referenceµµ; @@reference osisRef="re 22:12"µµRevelation 22:12@@/referenceµµ. \p See other judgments: \p \it (See Scofield "@@reference osisRef="Scofield:Joh 12:31"µµJohn 12:31@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:1co 11:31"µµ1 Corinthians 11:31@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:mt 25:32"µµMatthew 25:32@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:eze 20:37"µµEzekiel 20:37@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:jude 1:6"µµJude 1:6@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:re 20:12"µµRevelation 20:12@@/referenceµµ" \v 19 \bd world\bd* kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \p \bd tresspasses\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 21 \bd sin\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \p \bd righteous\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 5:21"µµRomans 5:21@@/referenceµµ")\it*. \p \c 6 \p \v 1 \bd sin\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \p \bd righteous\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 5:21"µµRomans 5:21@@/referenceµµ")\it*. \v 2 \bd salvation\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 7 \bd righteousness\bd* \p \it (See Scofield "@@reference osisRef="Scofield:1Jo 3:7"µµ1 John 3:7@@/referenceµµ")\it*. \v 14 \bd righteousness\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 10:10"µµRomans 10:10@@/referenceµµ")\it*. \p \bd unrighteousness\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 16 \bd temple\bd* \p (Greek - \w ναός|strong="G3485"\w*," the sanctuary itself). \v 17 \bd come out from among them\bd* \p Separation, Summary: \li (1) Separation in Scripture is twofold: "from" whatever is contrary to the mind of God; and "unto" God Himself. The underlying principle is that in a moral universe it is impossible for God to fully bless and use His children who are in compromise or complicity with evil. The unequal yoke is anything which unites a child of God and an unbeliever in a common purpose @@reference osisRef="de 22:10"µµDeuteronomy 22:10@@/referenceµµ. \li (2) Separation from evil implies (a) separation in desire, motive, and act, from the world, in the ethically bad sense of this present world-system. \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it* and (b) separation from believers, especially false teachers, who are "vessels unto dishonour" @@reference osisRef="2ti 2:20 2ti 2:21"µµ2 Timothy 2:20,21@@/referenceµµ; @@reference osisRef="2jo 1:9-11"µµ2 John 1:9-11@@/referenceµµ. \li (3) Separation is not from contact with evil in the world or the church, but from complicity with and conformity to @@reference osisRef="joh 17:15"µµJohn 17:15@@/referenceµµ; @@reference osisRef="2co 6:14-18"µµ2 Corinthians 6:14-18@@/referenceµµ; @@reference osisRef="ga 6:1"µµGalatians 6:1@@/referenceµµ. \li (4) The reward of separation is the full manifestation of the divine fatherhood @@reference osisRef="2co 6:17 2co 6:18"µµ2 Corinthians 6:17,18@@/referenceµµ unhindered communion and worship @@reference osisRef="heb 13:13-15"µµHebrews 13:13-15@@/referenceµµ and fruitful service @@reference osisRef="2ti 2:21"µµ2 Timothy 2:21@@/referenceµµ as world-conformity involves the loss of these, though not of salvation. Here, as in all else, Christ is the model. He was "holy, harmless, undefiled, and separate from sinners" @@reference osisRef="heb 7:26"µµHebrews 7:26@@/referenceµµ and yet in such contact with them for their salvation that the Pharisees, who illustrate the mechanical and ascetic conception of separation \it (See Scofield "@@reference osisRef="Scofield:Mt 3:7"µµMatthew 3:7@@/referenceµµ")\it* , judged Him as having lost His Nazarite character. @@reference osisRef="lu 7:39"µµLuke 7:39@@/referenceµµ Cf ; @@reference osisRef="1co 9:19-23"µµ1 Corinthians 9:19-23@@/referenceµµ; @@reference osisRef="1co 10:27"µµ 10:27@@/referenceµµ. \p \c 7 \p \v 1 \bd perfecting\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. \v 6 \bd comforteth\bd* \p encourageth; so in @@reference osisRef="2co 7:7"µµ2 Corinthians 7:7@@/referenceµµ. \v 10 \bd salvation\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it* \p \bd world\bd* kosmos = world-system. @@reference osisRef="ga 6:14"µµGalatians 6:14@@/referenceµµ; @@reference osisRef="joh 7:7"µµJohn 7:7@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \p \c 8 \p \v 1 \bd Moreover\bd* \p In 2Cor. 8., 9., the apostle sums up the Christian doctrine of giving. It may be thus summarized: \li (1) It is a "grace," i.e. a disposition created by the Spirit @@reference osisRef="2co 8:7"µµ2 Corinthians 8:7@@/referenceµµ \li (2) In contrast with the law, which imposed giving as a divine requirement, Christian giving is voluntary, and a test of sincerity and love @@reference osisRef="2co 8:8-12"µµ2 Corinthians 8:8-12@@/referenceµµ; @@reference osisRef="2co 9:1 2co 9:2 2co 9:5 2co 9:7"µµ 9:1,2,5,7@@/referenceµµ \li (3) The privilege is universal, belonging, according to ability, to rich and poor @@reference osisRef="2co 8:1-3 2co 8:12-15"µµ2 Corinthians 8:1-3,12-15@@/referenceµµ; @@reference osisRef="1co 16:1 1co 16:2"µµ1 Corinthians 16:1,2@@/referenceµµ. \li (4) Giving is to be proportioned to income @@reference osisRef="2co 8:12-14"µµ2 Corinthians 8:12-14@@/referenceµµ; @@reference osisRef="1co 16:2"µµ1 Corinthians 16:2@@/referenceµµ. The O.T. proportion was the tithe, a proportion which antedates the law @@reference osisRef="ge 14:20"µµGenesis 14:20@@/referenceµµ. \li (5) The rewards of Christian giving are (a) joy @@reference osisRef="2co 8:2"µµ2 Corinthians 8:2@@/referenceµµ (b) increased ability to give in proportion to that which has been already given @@reference osisRef="2co 9:7-11"µµ2 Corinthians 9:7-11@@/referenceµµ (c) increased thankfulness to God @@reference osisRef="2co 9:12"µµ2 Corinthians 9:12@@/referenceµµ (d) God and the Gospel glorified @@reference osisRef="2co 9:13 2co 9:14"µµ2 Corinthians 9:13,14@@/referenceµµ. \p \v 12 \bd willing\bd* \p See @@reference osisRef="2co 8:10-12"µµ2 Corinthians 8:10-12,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:2Co 8:1"µµ2 Corinthians 8:1@@/referenceµµ")\it*. \c 9 \p \v 1 \v 7 \bd cheerful\bd* \p (Greek - \w ναός|strong="G3485"\w*). \v 9 \bd righteousness\bd* \p @@reference osisRef="2co 9:9 2co 9:10"µµ2 Corinthians 9:9,10@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:1Jo 3:7"µµ1 John 3:7@@/referenceµµ")\it*. \c 11 \p \v 1 \v 6 \bd rude\bd* \p a simple person in speech. \v 7 \bd offence\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 15 \bd righteousness\bd* \p \it (See Scofield "@@reference osisRef="Scofield:1Jo 3:7"µµ1 John 3:7@@/referenceµµ")\it*. \c 12 \p \v 1 \v 2 \bd third heaven\bd* \p First heaven, of clouds; second, of stars; third, God's abode. \v 4 \bd paradise\bd* \p See note on hades, \it (See Scofield "@@reference osisRef="Scofield:Lu 16:23"µµLuke 16:23@@/referenceµµ")\it*. \v 7 \bd thorn\bd* \p It has been conjectured that Paul's "thorn in the flesh" was chronic ophthalmia, inducing bodily weakness, and a repulsive appearance @@reference osisRef="ga 4:15"µµGalatians 4:15@@/referenceµµ; @@reference osisRef="1co 2:3 1co 2:4"µµ1 Corinthians 2:3,4@@/referenceµµ; @@reference osisRef="2co 10:10"µµ2 Corinthians 10:10@@/referenceµµ. This cannot be positively known, and the reserve of Scripture is as sure a mark of inspiration as its revelations. Paul's particular "thorn" is not described that his consolations may avail for all to who any thorn is given. \v 9 \bd perfect in\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. \v 21 \bd sinned\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \p \c 13 \p \v 1 \v 9 \bd perfection\bd* \p Perfecting. \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. \v 11 \bd perfect\bd* \p Perfected. Cf. \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. scofield-main/usfm/sco.usfm48.usfm000066400000000000000000000455731435660420000173650ustar00rootroot00000000000000\id GAL \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Galatians \p @@reference osisRef="ga 1"µµRead first chapter of Galatians@@/referenceµµ \p \bd WRITER\bd*: The Apostle Paul (@@reference osisRef="ga 1:1"µµ 1:1@@/referenceµµ) \p \bd DATE\bd*: Galatians was probably written A.D. 60, during Paul's third visit to Corinth, The occasion of the Epistle is evident. It had come to Paul's knowledge that the fickle Galatians, who were not Greeks, but Gauls, "a stream from the torrent of barbarians which poured into Greece in the third century before Christ," had become the prey of the legalizers, the Judaizing missionaries from Palestine. \p \bd THEME\bd*: The theme of Galatians is the vindication of the Gospel of the grace of God from any admixture of law-conditions, which qualify or destroy its character of pure grace. \p The Galatian error had two forms, both of which are refuted. The first is the teaching that obedience to the law is mingled with faith as the ground of the sinner's justification; the second, that the justified believer is made perfect by keeping the law. Paul meets the first form of the error by a demonstration that justification is through the Abrahamic Covenant (@@reference osisRef="ge 15:18"µµGenesis 15:18@@/referenceµµ), and that the law, which was four hundred and thirty years after the confirmation of that covenant, and the true purpose of which was condemnation, not justification, cannot disannul a salvation which rests upon the earlier covenant. Paul meets the second and more subtle form by vindicating the office of the Holy Spirit as Sanctifier. \p The book is in seven parts: \li Salutation1:1-5 \li Theme, 1:6-9. \li Paul's Gospel is a revelation, 1:10-2:14. \li Justification is by faith without law, 2:15-3:24. \li The rule of the believer's life is gracious, not legal, 3:25-5:15. \li Sanctification is through the Spirit, not the law, 5:16-24. \li Exhortations and conclusion, 5:25-6:18. \c 2 \p \v 1 \v 3 \bd Grace\bd* \p Grace (in salvation). @@reference osisRef="ga 1:6 ga 1:15"µµGalatians 1:6,15@@/referenceµµ; @@reference osisRef="ga 2:21"µµ 2:21@@/referenceµµ; @@reference osisRef="ro 3:24"µµRomans 3:24@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Joh 1:17"µµJohn 1:17@@/referenceµµ")\it*. \v 4 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 6 \bd grace\bd* \p The test of the Gospel is grace. If the message excludes grace, or mingles law with grace as the means of either of justification or sanctification @@reference osisRef="ga 2:21"µµGalatians 2:21@@/referenceµµ; @@reference osisRef="ga 3:1-3"µµ 3:1-3@@/referenceµµ or denies the fact or guilt of sin which alone gives grace its occasion and opportunity, it is "another" gospel, and the preacher of it is under the anathema of God @@reference osisRef="ga 1:8 ga 1:9"µµGalatians 1:8,9@@/referenceµµ. \v 10 \bd For now do\bd* \p The demonstration is as follows: \li (1) The Galatians know Paul, that he is no seeker after popularity @@reference osisRef="ga 1:10"µµGalatians 1:10@@/referenceµµ. \li (2) He puts his known character back of the assertion that his Gospel of grace was a revelation from God (@@reference osisRef="ga 1:11 ga 1:12"µµGalatians 1:11,12@@/referenceµµ). \li (3) As for the Judaizers, Paul had been a foremost Jew, and had forsaken Judaism for something better (@@reference osisRef="Ga 1:13-14"µµGalatians 1:13-14@@/referenceµµ). \li (4) He had preached grace years before he saw any of the other apostles (@@reference osisRef="ga 1:15-24"µµGalatians 1:15-24@@/referenceµµ). \li (5) When he did meet the other apostles they had nothing to add to his revelations @@reference osisRef="ga 2:1-6"µµGalatians 2:1-6@@/referenceµµ. \li (6) The other apostles fully recognized Paul's apostleship. @@reference osisRef="ga 2:7-10"µµGalatians 2:7-10@@/referenceµµ. \li (7) If the legalizers pleaded Peter's authority, the answer was that he himself had claimed none when rebuked (@@reference osisRef="ga 2:11-14"µµGalatians 2:11-14@@/referenceµµ). \p \v 13 \bd Jews' religion\bd* \p The new dispensation of grace having come in, the Mosaic system, if still persisted in, becomes a mere "Jews' religion." \v 14 \bd religion\bd* \p In verses 13 and 14 the Greek word for "the Jews' religion" is Ioudaismos (Judaism). In @@reference osisRef="ac 26:5"µµActs 26:5@@/referenceµµ; @@reference osisRef="jas 1:26 jas 1:27"µµJames 1:26,27@@/referenceµµ threskeia--religious service--is translated "religion," and in @@reference osisRef="col 2:18"µµColossians 2:18,@@/referenceµµ "worshipping." Excepting @@reference osisRef="jas 1:27"µµJames 1:27,@@/referenceµµ "religion" has always a bad sense, and nowhere is it synonymous with salvation or spirituality. \v 15 \bd We who are\bd* \p Paul here quotes from his words to Peter when he withstood him at Antioch to show the Galatians that, whatever the legalists may have pretended, Peter and he were in perfect accord doctrinally. Paul appealed to the common belief of Peter and himself as a rebuke of Peter's inconsistent practice. \p \bd sinners\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 17 \bd we seek\bd* \p That is, "we" Jews. @@reference osisRef="ro 3:19-23"µµRomans 3:19-23@@/referenceµµ. The passage might be thus paraphrased: If we Jews, in seeking to be justified by faith in Christ, take our places as mere sinners, like the Gentiles, is it therefore Christ who makes us sinners? By no means. It is by putting ourselves again under law after seeking justification through Christ, that we act as if we were still unjustified sinners, seeking to become righteous through law-works. @@reference osisRef="ga 5:1-4"µµGalatians 5:1-4@@/referenceµµ. \p \bd sinners\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 18 \bd transgressor\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 20 \bd not I\bd* \p See note, \it (See Scofield "@@reference osisRef="Scofield:Eph 4:24"µµEphesians 4:24@@/referenceµµ")\it*. \v 21 \bd grace\bd* Grace (in salvation). vs. @@reference osisRef="ga 5:4"µµGalatians 5:4@@/referenceµµ; @@reference osisRef="ro 3:24"µµRomans 3:24@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Joh 1:17"µµJohn 1:17@@/referenceµµ")\it*. \p \bd righteousness\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 10:10"µµRomans 10:10@@/referenceµµ")\it*. \p \c 3 \p \v 1 \bd grace\bd* Grace (in salvation). vs. @@reference osisRef="ga 5:4"µµGalatians 5:4@@/referenceµµ; @@reference osisRef="ro 3:24"µµRomans 3:24@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Joh 1:17"µµJohn 1:17@@/referenceµµ")\it*. \p \bd righteousness\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 10:10"µµRomans 10:10@@/referenceµµ")\it*. \v 3 \bd perfect\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. \v 6 \bd God\bd* \p Jehovah. @@reference osisRef="ge 15:6"µµGenesis 15:6@@/referenceµµ. \v 19 \bd Wherefore then\bd* \p The answer is sixfold: \li (1) The law was added because of transgressions, i.e. to give to sin the character of transgression. \li2 (a) Men had been sinning before Moses, but in the absence of law their sins were not put to their account. @@reference osisRef="ro 5:13"µµRomans 5:13@@/referenceµµ. The law gave to sin the character of "transgression," i.e. of personal guilt. (b) Also, since men not only continued to transgress after the law was given, but were provoked to transgress by the very law that forbade it @@reference osisRef="ro 7:8"µµRomans 7:8,@@/referenceµµ the law conclusively proved the inveterate sinfulness of man's nature @@reference osisRef="ro 7:11-13"µµRomans 7:11-13@@/referenceµµ. \li (2) The law, therefore, "concluded all under sin" @@reference osisRef="ro 3:19 ro 3:20 ro 3:23"µµRomans 3:19,20,23@@/referenceµµ. \li (3) The law was an ad interim dealing, "till the seed should come". @@reference osisRef="ga 3:19"µµGalatians 3:19@@/referenceµµ. \li (4) The law shut sinful man up to faith as the only avenue of escape. @@reference osisRef="ga 3:23"µµGalatians 3:23@@/referenceµµ. \li (5) The law was to the Jews what the pedagogue was in a Greek household, a ruler of children in their minority, and it had this character "unto" i.e. until Christ @@reference osisRef="ga 3:24"µµGalatians 3:24@@/referenceµµ. \li (6) Christ having come, the believer is no longer under the pedagogue. @@reference osisRef="ga 3:25"µµGalatians 3:25@@/referenceµµ \p \bd because of\bd* for the sake, i.e. in order that sin might be made manifest as transgression. See, @@reference osisRef="ro 4:15"µµRomans 4:15@@/referenceµµ; @@reference osisRef="ro 5:20"µµ 5:20@@/referenceµµ; @@reference osisRef="ro 7:7 ro 7:13"µµ 7:7,13@@/referenceµµ. \p \v 21 \bd righteousness\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 10:10"µµRomans 10:10@@/referenceµµ")\it*. \v 24 \bd law\bd* \p I. The law of Moses, Summary: \li (1) The Mosaic Covenant was given to Israel in three parts: the commandments, expressing the righteous will of God @@reference osisRef="ex 20:1-26"µµExodus 20:1-26,@@/referenceµµ the "judgments," governing the social life of Israel @@reference osisRef="ex 21:1-ex 24:11"µµExodus 21:1-24:11@@/referenceµµ, and the "ordinances," governing the religious life of Israel ; @@reference osisRef="ex 24:12"µµExodus 24:12@@/referenceµµ; @@reference osisRef="ex 31:18"µµ 31:18@@/referenceµµ. \li (2) The commandments and ordinances were one complete and inseparable whole. When an Israelite sinned, he was held "blameless" if he brought the required offering @@reference osisRef="lu 1:6"µµLuke 1:6@@/referenceµµ; @@reference osisRef="php 3:6"µµPhilippians 3:6@@/referenceµµ. \li (3) Law, as a method of the divine dealing with man, characterized the dispensation extending from the giving of the law to the death of Jesus Christ @@reference osisRef="ga 3:13 ga 3:14 ga 3:23 ga 3:24"µµGalatians 3:13,14,23,24@@/referenceµµ. \li (4) The attempt of legalistic teachers (e.g.) @@reference osisRef="ac 15:1-31"µµActs 15:1-31@@/referenceµµ; @@reference osisRef="ga 2:1-5"µµGalatians 2:1-5,@@/referenceµµ to mingle law with grace as the divine method for this present dispensation of grace, brought out the true relation of the law to the Christian, viz. \p II. The Christian doctrine of the law: \li (1) Law is in contrast with grace. Under the latter God bestows the righteousness which, under law, He demanded @@reference osisRef="ex 19:5"µµExodus 19:5@@/referenceµµ; @@reference osisRef="joh 1:17"µµJohn 1:17@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:21"µµRomans 3:21@@/referenceµµ")\it*. ; @@reference osisRef="ro 10:3-10"µµRomans 10:3-10@@/referenceµµ; @@reference osisRef="1co 1:30"µµ1 Corinthians 1:30@@/referenceµµ. \li (2) The law is, in itself, holy, just, good, and spiritual @@reference osisRef="ro 7:12-14"µµRomans 7:12-14@@/referenceµµ. \li (3) Before the law the whole world is guilty, and the law is therefore of necessity a ministry of condemnation, death, and the divine curse @@reference osisRef="ro 3:19"µµRomans 3:19@@/referenceµµ; @@reference osisRef="2co 3:7-9"µµ2 Corinthians 3:7-9@@/referenceµµ; @@reference osisRef="ga 3:10"µµGalatians 3:10@@/referenceµµ. \p For Another Point of View: See Topic 301242 \p Other Factors to Consider: See Topic 301187 \li (4) Christ bore the curse of the law, and redeemed the believer both from the curse and from the dominion of the law @@reference osisRef="ga 3:13"µµGalatians 3:13@@/referenceµµ; @@reference osisRef="ga 4:5-7"µµ 4:5-7@@/referenceµµ. \li (5) Law neither justifies a sinner nor sanctifies a believer @@reference osisRef="ga 2:16"µµGalatians 2:16@@/referenceµµ; @@reference osisRef="ga 3:2 ga 3:3 ga 3:11 ga 3:12"µµ 3:2,3,11,12@@/referenceµµ. \li (6) The believer is both dead to the law and redeemed from it, so that he is "not under the law, but under grace" @@reference osisRef="ro 6:14"µµRomans 6:14@@/referenceµµ; @@reference osisRef="ro 7:4"µµ 7:4@@/referenceµµ; @@reference osisRef="ga 2:19"µµGalatians 2:19@@/referenceµµ; @@reference osisRef="ga 4:4-7"µµ 4:4-7@@/referenceµµ; @@reference osisRef="1ti 1:8 1ti 1:9"µµ1 Timothy 1:8,9@@/referenceµµ. \li (7) Under the new covenant of grace the principle of obedience to the divine will is inwrought @@reference osisRef="heb 10:6"µµHebrews 10:6@@/referenceµµ. So far is the life of the believer from the anarchy of self-will that he is "inlawed to Christ" @@reference osisRef="1co 9:21"µµ1 Corinthians 9:21@@/referenceµµ and the new "law of Christ" ; @@reference osisRef="ga 6:2"µµGalatians 6:2@@/referenceµµ; @@reference osisRef="2jo 1:5"µµ2 John 1:5@@/referenceµµ is his delight; while, through the indwelling Spirit, the righteousness of the law is fulfilled in him ; @@reference osisRef="ro 8:2-4"µµRomans 8:2-4@@/referenceµµ; @@reference osisRef="ga 5:16-18"µµGalatians 5:16-18@@/referenceµµ. The commandments are used in the distinctively Christian Scriptures as an instruction in righteousness ; @@reference osisRef="2ti 3:16"µµ2 Timothy 3:16@@/referenceµµ; @@reference osisRef="ro 13:8-10"µµRomans 13:8-10@@/referenceµµ; @@reference osisRef="eph 6:1-3"µµEphesians 6:1-3@@/referenceµµ; @@reference osisRef="1co 9:8 1co 9:9"µµ1 Corinthians 9:8,9@@/referenceµµ. \p \bd to bring us\bd* Omit "to bring us." \p \bd unto\bd* up to, or until. \v 25 \bd schoolmaster\bd* \p (Greek - \w παιδαγωγός|strong="G3807"\w*, "child-conductor)." "among the Greeks and Romans, persons, for the most part slaves, who had it in charge to educate and give constant attendance upon boys till they came of age."--H.A.W. Meyer. The argument does not turn upon the extent or nature of the pedagogue's authority, but upon the fact that it wholly ceased when the "child" @@reference osisRef="ga 4:1"µµGalatians 4:1@@/referenceµµ became a ; @@reference osisRef="so 1:1"µµSong 1:1@@/referenceµµ; @@reference osisRef="ga 4:1-6"µµGalatians 4:1-6@@/referenceµµ when the minor became an adult. The adult "son" does voluntarily that which formerly he did in fear of the pedagogue. But even if he does not, it is no longer a question between the son and the pedagogue (the law), but between the son and his Father--God. (Cf) ; @@reference osisRef="heb 12:5-10"µµHebrews 12:5-10@@/referenceµµ; @@reference osisRef="1jo 2:1 1jo 2:2"µµ1 John 2:1,2@@/referenceµµ. \v 26 \bd the children\bd* \li (Greek - \w παιδαγωγός|strong="G3807"\w* = sons). \it (See Scofield "@@reference osisRef="Scofield:Eph 1:5"µµEphesians 1:5@@/referenceµµ")\it*. \c 4 \p \v 1 \v 3 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it* \v 19 \bd little children\bd* \p The allegory @@reference osisRef="ga 4:22-31"µµGalatians 4:22-31@@/referenceµµ is addressed to justified but immature believers (cf) @@reference osisRef="1co 3:1 1co 3:2"µµ1 Corinthians 3:1,2@@/referenceµµ who, under the influence of legalistic teachers, "desire to be under the law," and has, therefore, no application to a sinner seeking justification. It raises and answers, for the fifth time in this Epistle, the question, Is the believer under the law? ; @@reference osisRef="ga 2:19-21"µµGalatians 2:19-21@@/referenceµµ; @@reference osisRef="ga 3:1-3 ga 3:25-26"µµ 3:1-3 3:25,26@@/referenceµµ; @@reference osisRef="ga 4:4-6"µµ 4:4-6@@/referenceµµ @@reference osisRef="ga 4:9-31"µµ 4:9-31@@/referenceµµ. \v 24 \bd Agar\bd* \p Hagar. \v 25 \bd Agar\bd* \p Hagar. \c 5 \p \v 1 \v 4 \bd no effect\bd* \p \bd grace\bd* \p \bd no effect\bd* i.e. of no experimental effect: the sense of liberty is lost. @@reference osisRef="ga 2:21"µµGalatians 2:21@@/referenceµµ; @@reference osisRef="col 1:23"µµColossians 1:23@@/referenceµµ. \p \bd grace\bd* Grace (in salvation). @@reference osisRef="eph 1:6 eph 1:7"µµEphesians 1:6,7@@/referenceµµ; @@reference osisRef="ro 3:24"µµRomans 3:24@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ga 1:6"µµGalatians 1:6@@/referenceµµ")\it* , See Scofield "@@reference osisRef="Scofield:joh 1:17"µµJohn 1:17@@/referenceµµ". \v 5 \bd righteousness\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 10:10"µµRomans 10:10@@/referenceµµ")\it*. \v 18 \bd under the law\bd* \p i.e. not under bondage of effort to please God by law-works. @@reference osisRef="2co 3:17"µµ2 Corinthians 3:17@@/referenceµµ. \v 22 \bd But the fruit\bd* \p Christian character is not mere moral or legal correctness, but the possession and manifestation of nine graces: love, joy, peace--character as an inward state; longsuffering, gentleness, goodness--character in expression toward man; faith, meekness, temperance-- character in expression toward God. Taken together they present a moral portrait of Christ, and may be taken as the apostle's explanation of @@reference osisRef="ga 2:20"µµGalatians 2:20@@/referenceµµ "Not I, but Christ," and as a definition of "fruit" in @@reference osisRef="joh 15:1-8"µµJohn 15:1-8@@/referenceµµ This character is possible because of the believer's vital union to Christ ; @@reference osisRef="joh 15:5"µµJohn 15:5@@/referenceµµ; @@reference osisRef="1co 12:12 1co 12:13"µµ1 Corinthians 12:12,13@@/referenceµµ and is wholly the fruit of the Spirit in those believers who are yielded to Him. @@reference osisRef="ga 5:22 ga 5:23"µµGalatians 5:22,23@@/referenceµµ. \p \c 6 \p \v 1 \bd fault\bd* \p i.e. sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 6 \bd communicate\bd* \p Or, share with him. @@reference osisRef="1co 9:7-15"µµ1 Corinthians 9:7-15@@/referenceµµ; @@reference osisRef="1ti 5:18"µµ1 Timothy 5:18@@/referenceµµ. \v 11 \bd large\bd* \p (Greek - \w αὑτου̑|strong="G848"\w* )...mine own hand." The apostle was, it appears from many considerations, afflicted with ophthalmia, a common disease in the East, to the point almost of total blindness (e.g.) @@reference osisRef="ga 4:13-15"µµGalatians 4:13-15@@/referenceµµ. Ordinarily, therefore, he dictated his letters. But now, having no amanuensis at hand, but urged by the spiritual danger of his dear Galatians, he writes, we cannot know with what pain and difficulty, with his own hand, in the "large letters" his darkened vision compelled him to use. \v 12 \bd constrain you to be circumcised\bd* \p "Circumcision" stands here for externality in religion -- form rather than spirit. @@reference osisRef="col 2:16-23"µµColossians 2:16-23@@/referenceµµ. \v 14 \bd world\bd* \p kosmos = world-system. @@reference osisRef="eph 2:2"µµEphesians 2:2@@/referenceµµ; @@reference osisRef="joh 7:7"µµJohn 7:7@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. scofield-main/usfm/sco.usfm49.usfm000066400000000000000000000444121435660420000173550ustar00rootroot00000000000000\id EPH \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Ephesians \p @@reference osisRef="eph 1"µµRead first chapter of Ephesians@@/referenceµµ \p \bd WRITER\bd*: The Apostle Paul (@@reference osisRef="eph 1:1"µµ 1:1@@/referenceµµ) \p \bd DATE\bd*: Ephesians was written from Rome in A.D. 64. It is the first in order of the Prison Epistles. @@reference osisRef="ac 20:1-ac 27:44"µµActs 20:1-27:44@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ac 28:30"µµActs 28:30@@/referenceµµ")\it* and was sent by Tychicus, concurrently with Colossians and Philemon. It is probable that the two greater letters had their occasion in the return of Onesimus to Philemon. Ephesians is the most impersonal of Paul's letters. Indeed the words, "to the Ephesians," are not in the best manuscripts. @@reference osisRef="col 4:16"µµColossians 4:16@@/referenceµµ mentions an epistle to the Laodiceans. It has been conjectured that the letter known to us as Ephesians is really the Laodicean letter. Probably it was sent to Ephesus and Laodicea without being addressed to any church. The letter would then be "to the saints and the faithful in Christ Jesus" anywhere. \p \bd THEME\bd*: The doctrine of the Epistle confirms this view. It contains the highest church truth, but has nothing about church order. The church here is the true church, "His body," not the local church, as in Philippians, Corinthians, etc. Essentially, three lines of truth make up this Epistle: the believer's exalted position through grace; the truth concerning the body of Christ; and a walk in accordance with that position. \p There is a close spiritual affinity between Ephesians and Joshua, the "heavenlies" answering in Christian position to Canaan in Israel's experience. In both there is conflict, often failure, but also victory, rest, and possession @@reference osisRef="jos 21:43-45"µµJoshua 21:43-45@@/referenceµµ; @@reference osisRef="eph 1:3"µµEphesians 1:3@@/referenceµµ; @@reference osisRef="eph 3:14-19"µµ 3:14-19@@/referenceµµ; @@reference osisRef="eph 6:16 eph 6:23"µµ 6:16,23@@/referenceµµ. As befits a complete revelation, the number seven is conspicuous in the structure of Ephesians. \p The divisions are, broadly, four: \li The apostolic greeting1:1,2 \li Positional; the believer's standing "Christ" and "in the heavenlies" through pure grace, 1:3-3:21. \li Walk and service, 4:1-5:17 \li The walk and warfare of the Spirit-filled believer, 5:18-6:24. \p \v 1 \bd in Christ\bd* \p The believer's place as a member of the body of Christ, vitally united to Him by the baptism with the Holy Spirit @@reference osisRef="1co 12:12 1co 12:13"µµ1 Corinthians 12:12,13@@/referenceµµ. \v 3 \bd in heavenly places\bd* \p Literally, the heavenlies. The same Greek word is used in @@reference osisRef="joh 3:12"µµJohn 3:12@@/referenceµµ where "things" is added. In both places the word signifies that which is heavenly in contradistinction to that which is earthy. In Ephesians "places" is especially misleading. "The heavenlies" may be defined as the sphere of the believer's spiritual experience as identified with Christ in nature. @@reference osisRef="2pe 1:4"µµ2 Peter 1:4,@@/referenceµµ life, ; @@reference osisRef="col 3:4"µµColossians 3:4@@/referenceµµ; @@reference osisRef="1jo 5:12"µµ1 John 5:12,@@/referenceµµ relationships ; @@reference osisRef="joh 20:17"µµJohn 20:17@@/referenceµµ; @@reference osisRef="heb 2:11"µµHebrews 2:11@@/referenceµµ service, ; @@reference osisRef="joh 17:18"µµJohn 17:18@@/referenceµµ; @@reference osisRef="mt 28:20"µµMatthew 28:20,@@/referenceµµ suffering ; @@reference osisRef="php 1:29"µµPhilippians 1:29@@/referenceµµ; @@reference osisRef="php 3:10"µµ 3:10@@/referenceµµ; @@reference osisRef="col 1:24"µµColossians 1:24@@/referenceµµ inheritance @@reference osisRef="ro 8:16 ro 8:17"µµRomans 8:16,17@@/referenceµµ and future glory in the kingdom ; @@reference osisRef="ro 8:18-21"µµRomans 8:18-21@@/referenceµµ; @@reference osisRef="1pe 2:9"µµ1 Peter 2:9@@/referenceµµ; @@reference osisRef="re 1:6"µµRevelation 1:6@@/referenceµµ; @@reference osisRef="re 5:10"µµ 5:10@@/referenceµµ. The believer is a heavenly man, and a stranger and pilgrim on the earth. ; @@reference osisRef="heb 3:1"µµHebrews 3:1@@/referenceµµ; @@reference osisRef="1pe 2:11"µµ1 Peter 2:11@@/referenceµµ. \v 5 \bd predestinated\bd* \p Predestination is that effective exercise of the will of God by which things before determined by Him are brought to pass. See Election, \p \it (See Scofield "@@reference osisRef="Scofield:1Pe 1:2"µµ1 Peter 1:2@@/referenceµµ")\it* \p Foreknowledge, \it (See Scofield "@@reference osisRef="Scofield:1Pe 1:20"µµ1 Peter 1:20@@/referenceµµ")\it* \p \bd adoption\bd* \p Adoption (huiothesia, "placing as a son") is not so much a word of relationship as of position. The believer's relation to God as a child results from the new birth @@reference osisRef="joh 1:12 joh 1:13"µµJohn 1:12,13@@/referenceµµ whereas adoption is the act of God whereby one already a child is, through redemption from the law, placed in the position of an adult son. @@reference osisRef="ga 4:1-5"µµGalatians 4:1-5@@/referenceµµ. \p The indwelling Spirit gives the realization of this in the believer's present experience @@reference osisRef="ga 4:6"µµGalatians 4:6@@/referenceµµ but the full manifestation of the believer's sonship awaits the resurrection, change, and translation of saints, which is called "the redemption of the body" ; @@reference osisRef="ro 8:23"µµRomans 8:23@@/referenceµµ; @@reference osisRef="1th 4:14-17"µµ1 Thessalonians 4:14-17@@/referenceµµ ; @@reference osisRef="eph 1:14"µµEphesians 1:14@@/referenceµµ; @@reference osisRef="1jo 3:2"µµ1 John 3:2@@/referenceµµ. \v 7 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \p \bd grace\bd* Grace (in salvation). @@reference osisRef="Eph 1:6-7"µµEph 1:6-7@@/referenceµµ; @@reference osisRef="Eph 2:5 Eph 2:7-8"µµ 2:5,7,8@@/referenceµµ; @@reference osisRef="ro 3:24"µµRomans 3:24@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Joh 1:17"µµJohn 1:17@@/referenceµµ")\it*. \v 9 \bd mystery\bd* \p See, @@reference osisRef="ro 16:25 ro 16:26"µµRomans 16:25,26@@/referenceµµ; @@reference osisRef="eph 3:3"µµEphesians 3:3@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Mt 13:11"µµMatthew 13:11@@/referenceµµ")\it*. \v 10 \bd dispensation of the fullness of times\bd* \p The Dispensation of the Fulness of Times. This, the seventh and last of the ordered ages which condition human life on the earth, is identical with the kingdom covenanted to David. @@reference osisRef="2sa 7:8-17"µµ2 Samuel 7:8-17@@/referenceµµ; @@reference osisRef="zec 12:8"µµZechariah 12:8@@/referenceµµ \p Summary; \p @@reference osisRef="lu 1:31-33"µµLuke 1:31-33@@/referenceµµ; @@reference osisRef="1co 15:24"µµ1 Corinthians 15:24,@@/referenceµµ and gathers into itself under Christ all past "times": \li (1) The time of oppression and misrule ends by Christ taking His kingdom. @@reference osisRef="isa 11:3 isa 11:4"µµIsaiah 11:3,4@@/referenceµµ. \li (2) The time of testimony and divine forbearance ends in judgment. @@reference osisRef="mt 25:31-46"µµMatthew 25:31-46@@/referenceµµ; @@reference osisRef="ac 17:30 ac 17:31"µµActs 17:30,31@@/referenceµµ; @@reference osisRef="re 20:7-15"µµRevelation 20:7-15@@/referenceµµ. \li (3) The time of toil ends in rest and reward. @@reference osisRef="2th 1:6 2th 1:7"µµ2 Thessalonians 1:6,7@@/referenceµµ. \li (4) The time of suffering ends in glory. @@reference osisRef="ro 8:17 ro 8:18"µµRomans 8:17,18@@/referenceµµ. \li (5) The time of Israel's blindness and chastisement ends in restoration and conversion. @@reference osisRef="ro 11:25-27"µµRomans 11:25-27@@/referenceµµ; @@reference osisRef="eze 39:25-29"µµEzekiel 39:25-29@@/referenceµµ. \li (6) The times of the Gentiles end in the smiting of the image and the setting up of the kingdom of the heavens. @@reference osisRef="da 2:34 da 2:35"µµDaniel 2:34,35@@/referenceµµ; @@reference osisRef="re 19:15-21"µµRevelation 19:15-21@@/referenceµµ. \li (7) The time of creation's thraldom ends in deliverance at the manifestation of the sons of God. @@reference osisRef="ge 3:17"µµGenesis 3:17@@/referenceµµ; @@reference osisRef="isa 11:6-8"µµIsaiah 11:6-8@@/referenceµµ; @@reference osisRef="ro 8:19-21"µµRomans 8:19-21@@/referenceµµ. \p \v 13 \bd sealed\bd* \p The Holy Spirit is Himself the seal. In the symbolism of Scripture a seal signifies: \li (1) A finished transaction @@reference osisRef="jer 32:9 jer 32:10"µµJeremiah 32:9,10@@/referenceµµ; @@reference osisRef="joh 17:4"µµJohn 17:4@@/referenceµµ; @@reference osisRef="joh 19:30"µµ 19:30@@/referenceµµ. \li (2) Ownership @@reference osisRef="jer 32:11 jer 32:12"µµJeremiah 32:11,12@@/referenceµµ; @@reference osisRef="2ti 2:19"µµ2 Timothy 2:19@@/referenceµµ \li (3) Security @@reference osisRef="es 8:8"µµEsther 8:8@@/referenceµµ; @@reference osisRef="da 6:17"µµDaniel 6:17@@/referenceµµ; @@reference osisRef="eph 4:30"µµEphesians 4:30@@/referenceµµ \c 2 \p \v 1 \v 2 \bd world\bd* \p kosmos = world-system. @@reference osisRef="col 2:20"µµColossians 2:20@@/referenceµµ; @@reference osisRef="joh 7:7"µµJohn 7:7@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \v 5 \bd dead\bd* \p Death (spiritual), Summary: Spiritual death is the state of the natural or unregenerate man as still in his sins. @@reference osisRef="eph 2:1"µµEphesians 2:1@@/referenceµµ alienated from the life of God @@reference osisRef="eph 4:18 eph 4:19"µµEphesians 4:18,19@@/referenceµµ and destitute of the Spirit. Prolonged beyond the death of the body, spiritual death is a state of eternal separation from God in conscious suffering. This is called "the second death." ; @@reference osisRef="re 2:11"µµRevelation 2:11@@/referenceµµ; @@reference osisRef="re 20:6 re 20:14"µµ 20:6,14@@/referenceµµ; @@reference osisRef="re 21:8"µµ 21:8@@/referenceµµ. \p \bd saved\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 8 \bd grace\bd* Grace (in salvation). Ep 5,7,8 @@reference osisRef="col 1:6"µµColossians 1:6@@/referenceµµ; @@reference osisRef="ro 3:24"µµRomans 3:24@@/referenceµµ; @@reference osisRef="joh 1:17"µµJohn 1:17@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Joh 1:17"µµJohn 1:17@@/referenceµµ")\it* \p \bd saved\bd* \p See note, \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it* \v 10 \bd created\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Eph 4:24"µµEphesians 4:24@@/referenceµµ")\it*. \v 12 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 15 \bd new man\bd* \p Here the "new man" is not the individual believer but the church, considered as the body of Christ in the sense of @@reference osisRef="eph 1:22 eph 1:23"µµEphesians 1:22,23@@/referenceµµ; @@reference osisRef="1co 12:12 1co 12:13"µµ1 Corinthians 12:12,13@@/referenceµµ; @@reference osisRef="col 3:10 col 3:11"µµColossians 3:10,11@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Heb 12:23"µµHebrews 12:23@@/referenceµµ")\it*. \c 3 \p \v 1 \v 2 \bd grace\bd* \p Grace (imparted). @@reference osisRef="eph 3:2-8"µµEphesians 3:2-8@@/referenceµµ; @@reference osisRef="eph 4:7 eph 4:29"µµEphesians 4:7,29@@/referenceµµ; @@reference osisRef="ro 6:1"µµRomans 6:1@@/referenceµµ; @@reference osisRef="2pe 3:18"µµ2 Peter 3:18@@/referenceµµ. \v 3 \bd mystery\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 13:11"µµMatthew 13:11@@/referenceµµ")\it*. \v 6 \bd That the Gentiles\bd* \p That the Gentiles were to be saved was no mystery @@reference osisRef="ro 9:24-33"µµRomans 9:24-33@@/referenceµµ; @@reference osisRef="ro 10:19-21"µµRomans 10:19-21@@/referenceµµ. The mystery "hid in God" was the divine purpose to make of Jew and Gentile a wholly new thing--"the church, which is his Christ's body," formed by the baptism with the Holy Spirit @@reference osisRef="1co 12:12 1co 12:13"µµ1 Corinthians 12:12,13@@/referenceµµ and in which the earthly distinction of Jew and Gentile disappears ; @@reference osisRef="eph 2:14 eph 2:15"µµEphesians 2:14,15@@/referenceµµ; @@reference osisRef="col 3:10 col 3:11"µµColossians 3:10,11@@/referenceµµ. The revelation of this mystery, which was foretold, but not explained by Christ @@reference osisRef="mt 16:18"µµMatthew 16:18@@/referenceµµ was committed to Paul. In his writings alone we find the doctrine, position, walk, and destiny of the church. \v 9 \bd mystery\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 13:11"µµMatthew 13:11@@/referenceµµ")\it*. \c 4 \p \v 1 \v 11 \bd gave\bd* \p In @@reference osisRef="1co 12:8-28"µµ1 Corinthians 12:8-28@@/referenceµµ the Spirit is seen as enduing the members of the body of Christ with spiritual gifts, or enablements for a varied service; here certain Spirit-endued men, viz. apostles, prophets, evangelists, pastors, and teachers, are themselves the gifts whom the glorified Christ bestows upon His body the church. In Corinthians the gifts are spiritual enablements for specific service; in Ephesians the gifts are men who have such enablements. \p \bd some\bd* \p The Lord, in bestowing the gifted men, determines, providentially (e.g.) @@reference osisRef="ac 11:22-26"µµActs 11:22-26@@/referenceµµ or directly through the Spirit (e.g.) ; @@reference osisRef="ac 13:1 ac 13:2"µµActs 13:1,2@@/referenceµµ; @@reference osisRef="ac 16:6 ac 16:7"µµ 16:6,7@@/referenceµµ the places of their service. "Some" (churches or places) need one gift, as, (e.g.) evangelist; "some" (churches or places) need rather a pastor or teacher. Absolutely nothing in Christ's service is left to mere human judgment or self-choosing. Even an apostle was not permitted to choose his place of service @@reference osisRef="ac 16:7 ac 16:8"µµActs 16:7,8@@/referenceµµ. \v 12 \bd perfect\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. \v 22 \bd old man\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 6:6"µµRomans 6:6@@/referenceµµ")\it*. \v 24 \bd new man\bd* \p The new man is the regenerate man as distinguished from the old man \it (See Scofield "@@reference osisRef="Scofield:Ro 6:6"µµRomans 6:6@@/referenceµµ")\it* and is a new man as having become a partaker of the divine nature and life @@reference osisRef="2pe 1:4"µµ2 Peter 1:4@@/referenceµµ; @@reference osisRef="col 3:3 col 3:4"µµColossians 3:3,4@@/referenceµµ and in no sense the old man made over, or improved ; @@reference osisRef="2co 5:17"µµ2 Corinthians 5:17@@/referenceµµ; @@reference osisRef="ga 6:15"µµGalatians 6:15@@/referenceµµ; @@reference osisRef="eph 2:10"µµEphesians 2:10@@/referenceµµ; @@reference osisRef="col 3:10"µµColossians 3:10@@/referenceµµ. The new man is Christ, "formed" in the believer ; @@reference osisRef="ga 2:20"µµGalatians 2:20@@/referenceµµ; @@reference osisRef="ga 4:19"µµ 4:19@@/referenceµµ; @@reference osisRef="col 1:27"µµColossians 1:27@@/referenceµµ; @@reference osisRef="1jo 4:12"µµ1 John 4:12@@/referenceµµ. \p \bd righteousness\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 10:10"µµRomans 10:10@@/referenceµµ")\it*. \v 26 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 29 \bd grace\bd* \p Grace (imparted). vs. @@reference osisRef="php 1:7"µµPhilippians 1:7@@/referenceµµ; @@reference osisRef="ro 6:1"µµRomans 6:1@@/referenceµµ; @@reference osisRef="2pe 3:18"µµ2 Peter 3:18@@/referenceµµ. \c 5 \p \v 1 \v 9 \bd righteousness\bd* \p \it (See Scofield "@@reference osisRef="Scofield:1Jo 3:7"µµ1 John 3:7@@/referenceµµ")\it*. \v 23 \bd saviour\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 25 \bd even as Christ\bd* \p Christ's love-work for the church is threefold: past, present, future: \li (1) For love He gave Himself to redeem the church (@@reference osisRef="eph 5:25"µµEphesians 5:25@@/referenceµµ); \li (2) in love He is sanctifying the church (@@reference osisRef="eph 5:26"µµEphesians 5:26@@/referenceµµ); \li (3) for the reward of His sacrifice and labour of love He will present the church to Himself in flawless perfection, "one pearl of great price" (@@reference osisRef="eph 5:27"µµEphesians 5:27@@/referenceµµ) @@reference osisRef="mt 13:46"µµMatthew 13:46@@/referenceµµ. \p \v 32 \bd bride\bd* \p @@reference osisRef="eph 5:30 eph 5:31"µµEphesians 5:30,31@@/referenceµµ are quoted from @@reference osisRef="ge 2:23 ge 2:24"µµGenesis 2:23,24@@/referenceµµ and exclude the interpretation that the reference is to the church merely as the body of Christ. Eve, taken from Adam's body, was truly "bone of his bones, and flesh of his flesh," but she was also his wife, united to him in a relation which makes of "twain... one flesh" @@reference osisRef="mt 19:5 mt 19:6"µµMatthew 19:5,6@@/referenceµµ and so a clear type of the church as bride of Christ. @@reference osisRef="2co 11:2 2co 11:3"µµ2 Corinthians 11:2,3@@/referenceµµ. The bride type are Eve @@reference osisRef="ge 2:23 ge 2:24"µµGenesis 2:23,24@@/referenceµµ Rebecca \p \it (See Scofield "@@reference osisRef="Scofield:Ge 24:1"µµGenesis 24:1@@/referenceµµ")\it*. \p Asenath \it (See Scofield "@@reference osisRef="Scofield:Ge 41:45"µµGenesis 41:45@@/referenceµµ")\it* \p \it (See Scofield "@@reference osisRef="Scofield:Ge 37:2"µµGenesis 37:2@@/referenceµµ")\it* \p Zipporah @@reference osisRef="ex 2:21"µµExodus 2:21@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ho 2:2"µµHosea 2:2@@/referenceµµ")\it*. \p \bd mystery\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 13:11"µµMatthew 13:11@@/referenceµµ")\it*. \c 6 \p \v 1 \v 17 \bd salvation\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 19 \bd mystery\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 13:11"µµMatthew 13:11@@/referenceµµ")\it*. scofield-main/usfm/sco.usfm5.usfm000066400000000000000000000237201435660420000172640ustar00rootroot00000000000000\id DEU \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Deuteronomy \p @@reference osisRef="de 1"µµRead first chapter of Deuteronomy@@/referenceµµ \p DEUTERONOMY consists of the parting counsels of Moses delivered to Israel in view of the impending entrance upon their covenanted possession. It contains a summary of the wilderness wanderings of Israel, which is important as unfolding the moral judgement of God upon those events; repeats the Decalogue to a generation which had grown up in the wilderness; gives needed instruction as the conduct of Israel in the land, and contains the Palestinian Covenant (@@reference osisRef="de 30:1-9"µµDeuteronomy 30:1-9@@/referenceµµ). The book breathes the sternness of the Law. Key- words, "Thou shalt"; key-verses, @@reference osisRef="de 11:26-28"µµDeuteronomy 11:26-28@@/referenceµµ. \p It is important to note that, while the land of promise was unconditionally given Abraham and to his seed in the Abrahamic Covenant (@@reference osisRef="ge 13:15"µµGenesis 13:15@@/referenceµµ; @@reference osisRef="ge 15:7"µµ 15:7@@/referenceµµ), it was under the conditional Palestinian Covenant (@@reference osisRef="de 28:1-de 30:9"µµDeuteronomy 28:1-30:9@@/referenceµµ) that Israel entered the land under Joshua. Utterly violating the conditions of that covenant, the nation was first disrupted (1 Kings 12) and then cast out of the land (@@reference osisRef="2ki 17:1-18"µµ2 Kings 17:1-18@@/referenceµµ; @@reference osisRef="2ki 24:1-2ki 25:11"µµ 24:1-25:11@@/referenceµµ). But the same covenant unconditionally promises a national restoration of Israel which is yet to be fulfilled \it (See Scofield "@@reference osisRef="Scofield:De 15:18"µµDe 15:18@@/referenceµµ")\it*. \p DEUTERONOMY is in seven divisions: \li Summary of the history of Israel in the wilderness, 1:1-3:29 \li A restatement of the Law, with warnings and exhortations, 4:1 -11:32, \li Instructions, Warnings, and Predictions, 12:1-27:26, \li The great closing prophecies summarizing the history of Israel to the second coming of Christ, and containing the Palestinian Covenant, 28:1-30:20, \li Last counsels to Priests, Levites, and to Joshua, 31, \li The Song of Moses and his parting blessings, 32,33, \li The Death of Moses, 34. \p The time covered by this retrospect is approximately forty years. \v 2 \bd eleven days\bd* \p Prolonged by one act of unbelief to forty years. \it (See Scofield "@@reference osisRef="Scofield:Nu 14:23"µµNumbers 14:23@@/referenceµµ")\it*. \v 3 \bd eleventh\bd* \p i.e. February. \c 2 \p \v 1 \v 9 \bd given Ar\bd* \p A region east of the Dead Sea. \c 3 \p \v 1 \v 17 \bd Ashdoth-pisgah\bd* \p i.e. the springs of Pisgah, or the hill. \c 4 \p \v 1 \v 10 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 15 \bd saw no manner\bd* \p Cf. \it (See Scofield "@@reference osisRef="Scofield:Joh 1:18"µµJohn 1:18@@/referenceµµ")\it*. \c 5 \p \v 1 \v 29 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 6 \p \v 1 \v 13 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 7 \p \v 1 \v 8 \bd redeemed\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 14:30"µµExodus 14:30@@/referenceµµ")\it*. \c 8 \p \v 1 \v 6 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 9 \p \v 1 \v 10 \bd And the Lord\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 20:4"µµExodus 20:4@@/referenceµµ")\it*. \v 26 \bd redeemed\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 14:30"µµExodus 14:30@@/referenceµµ")\it*. \c 10 \p \v 1 \v 3 \bd shittim\bd* \p i.e. acacia. \v 12 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 20 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 13 \p \v 1 \v 4 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 5 \bd redeemed\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 14:30"µµExodus 14:30@@/referenceµµ")\it*. \c 14 \p \v 1 \v 7 \bd hare\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Le 11:6"µµLeviticus 11:6@@/referenceµµ")\it*. \v 23 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 15 \p \v 15 \bd redeemed\bd* \p See note, \it (See Scofield "@@reference osisRef="Scofield:Ex 14:30"µµExodus 14:30@@/referenceµµ")\it*. \p \c 16 \p \v 1 \bd keep the passover\bd* \p Cf. the order of the feasts in Lev. 23. Here the Passover and Tabernacles are given especial emphasis as marking the beginning and the consummation of God's ways with Israel; the former speaking of redemption, the foundation of all: the latter, or re-gathered Israel blessed in the kingdom. Between, in @@reference osisRef="de 16:9-12"µµDeuteronomy 16:9-12@@/referenceµµ comes the Feast of Weeks--the joy of a redeemed people, anticipating a greater blessing yet to come. It is, morally, @@reference osisRef="ro 5:1 ro 5:2"µµRomans 5:1,2@@/referenceµµ. \p \bd Abib\bd* First month i.e. April. \v 21 \bd grove\bd* \p The groves (Heb. Asherim) so often mentioned in the OT were devoted to the worship of Ashtereth, the Babylonian goddess Ishtar, the Aphrodite of the Greeks, the Roman Venus. CF. \p \it (See Scofield "@@reference osisRef="Scofield:Jud 2:13"µµJudges 2:13@@/referenceµµ")\it*. \c 17 \p \v 19 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 19 \p \v 6 \bd avenger\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \c 21 \p \v 8 \bd Israel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 14:30"µµExodus 14:30@@/referenceµµ")\it*. \c 24 \p \v 18 \bd redeemed\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 14:30"µµExodus 14:30@@/referenceµµ")\it*. \p \c 28 \p \v 1 \bd if thou shalt hearken\bd* \p Chapters 28.-29. are, properly, an integral part of the Palestinian covenant, @@reference osisRef="de 30:1-9"µµDeuteronomy 30:1-9@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:De 30:3"µµDeuteronomy 30:3@@/referenceµµ")\it*. \v 52 \bd trustedst\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \v 58 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 30 \p \v 3 \bd turn thy captivity\bd* \p The Palestinian Covenant gives the conditions under which Israel entered the land of promise. It is important to see that the nation has never as yet taken the land under the unconditional Abrahamic Covenant, nor has it ever possessed the whole land (cf. @@reference osisRef="ge 15:18"µµGenesis 15:18@@/referenceµµ; @@reference osisRef="nu 34:1-12"µµNumbers 34:1-12@@/referenceµµ. The Palestinian Covenant is in seven parts. \p \li (1) Dispersion for disobedience, @@reference osisRef="de 30:1"µµDeuteronomy 30:1@@/referenceµµ; @@reference osisRef="de 28:63-68"µµ 28:63-68@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ge 15:18"µµGenesis 15:18@@/referenceµµ")\it* \li (2) The future repentance of Israel while in the dispersion, @@reference osisRef="de 30:2"µµDeuteronomy 30:2@@/referenceµµ. \li (3) The return of the Lord, @@reference osisRef="de 30:3"µµDeuteronomy 30:3@@/referenceµµ; @@reference osisRef="am 9:9-14"µµAmos 9:9-14@@/referenceµµ; @@reference osisRef="ac 15:14-17"µµActs 15:14-17@@/referenceµµ. \li (4) Restoration to the land, @@reference osisRef="de 30:5"µµDeuteronomy 30:5@@/referenceµµ; @@reference osisRef="isa 11:11 isa 11:12"µµIsaiah 11:11,12@@/referenceµµ; @@reference osisRef="jer 23:3-8"µµJeremiah 23:3-8@@/referenceµµ; @@reference osisRef="eze 37:21-25"µµEzekiel 37:21-25@@/referenceµµ \li (5) National conversion, @@reference osisRef="de 30:6"µµDeuteronomy 30:6@@/referenceµµ; @@reference osisRef="ro 11:26 ro 11:27"µµRomans 11:26,27@@/referenceµµ; @@reference osisRef="ho 2:14-16"µµHosea 2:14-16@@/referenceµµ \li (6) The judgment of Israel's oppressors, @@reference osisRef="de 30:7"µµDeuteronomy 30:7@@/referenceµµ; @@reference osisRef="isa 14:1 isa 14:2"µµIsaiah 14:1,2@@/referenceµµ; @@reference osisRef="joe 3:1-8"µµJoel 3:1-8@@/referenceµµ; @@reference osisRef="mt 25:31-46"µµMatthew 25:31-46@@/referenceµµ \li (7) National prosperity, @@reference osisRef="de 30:9"µµDeuteronomy 30:9@@/referenceµµ; @@reference osisRef="am 9:11-14"µµAmos 9:11-14@@/referenceµµ \p For Another Point of View: See Topic 301242 \p See, for the other seven covenants: \p EDENIC \it (See Scofield "@@reference osisRef="Scofield:Ge 1:28"µµGenesis 1:28@@/referenceµµ")\it* ADAMIC See Scofield "@@reference osisRef="Scofield:ge 3:15"µµGenesis 3:15@@/referenceµµ" ABRAHAMIC See Scofield "@@reference osisRef="Scofield:ge 15:18"µµGenesis 15:18@@/referenceµµ" NOAHIC See Scofield "@@reference osisRef="Scofield:ge 9:1"µµGenesis 9:1@@/referenceµµ" MOSAIC See Scofield "@@reference osisRef="Scofield:ex 19:25"µµExodus 19:25@@/referenceµµ" DAVIDIC See Scofield "@@reference osisRef="Scofield:2sa 7:16"µµ2 Samuel 7:16@@/referenceµµ" NEW See Scofield "@@reference osisRef="Scofield:heb 8:8"µµHebrews 8:8@@/referenceµµ" \c 31 \p \v 12 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 32 \p \v 36 \bd repent\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Zec 8:14"µµZechariah 8:14@@/referenceµµ")\it*. \v 37 \bd trusted\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \c 33 \p \v 8 \bd Thummim\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 28:30"µµExodus 28:30@@/referenceµµ")\it*. scofield-main/usfm/sco.usfm50.usfm000066400000000000000000000141141435660420000173410ustar00rootroot00000000000000\id PHP \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Philippians \p @@reference osisRef="php 1"µµRead first chapter of Philippians@@/referenceµµ \p \bd WRITER\bd*: The Apostle Paul (@@reference osisRef="php 1:1"µµPhilippians 1:1@@/referenceµµ) \p \bd DATE\bd*: The date of Philippians cannot be positively fixed. It is one of the prison letters. Whether Paul was twice imprisoned, and if so, whether Philippians was written during the first or second imprisonment, affects in no way the message of the Epistle. A.D. 64 is the commonly received date. The immediate occasion of the Epistle is disclosed in @@reference osisRef="php 4:10-18"µµPhilippians 4:10-18@@/referenceµµ. \p \bd THEME\bd*: The theme of Philippians is Christian experience. Soundness of doctrine is assumed. There is nothing in church order to set right. Philippi is a normal New Testament assembly--"saints in Christ Jesus, with the bishops (elders) and deacons." The circumstances of the apostle are in striking contrast with his Christian experience. As to the former, he was Nero's prisoner. As to the latter, there was the shout of victory, the paean of joy. Christian experience, he would teach us, is not something which is going on around the believer, but something which is going on within him. \p The key-verse is, "For me to live is Christ, and to die is gain" (@@reference osisRef="php 1:21"µµPhilippians 1:21@@/referenceµµ). Right Christian experience, then, is the outworking, whatever one's circumstances may be, of the life, nature, and mind of Christ living in us (@@reference osisRef="php 1:6 php 1:11"µµPhilippians 1:6,11@@/referenceµµ; @@reference osisRef="php 2:5 php 2:13"µµ 2:5,13@@/referenceµµ). \p The divisions are indicated by the chapters: \li Christ, the believer's life, rejoicing in suffering, 1:1-30. \li Christ, the believer's pattern, rejoicing in lowly service, 2:1-30 \li Christ, the believer's object, rejoicing despite imperfections, 3:1-21. \li Christ, the believer's strength, rejoicing over anxiety, 4:1-23. \p \v 1 \bd which are at\bd* \p Churches (local), Summary: A local church is an assembly of professed believers on the Lord Jesus Christ, living for the most part in one locality, who assemble themselves together in His name for the breaking of bread, worship, praise, prayer, testimony, the ministry of the word, discipline, and the furtherance of the Gospel, @@reference osisRef="heb 10:25"µµHebrews 10:25@@/referenceµµ; @@reference osisRef="ac 20:7"µµActs 20:7@@/referenceµµ; @@reference osisRef="1co 14:26"µµ1 Corinthians 14:26@@/referenceµµ; @@reference osisRef="1co 5:4 1co 5:5"µµ 5:4,5@@/referenceµµ; @@reference osisRef="php 4:14-18"µµPhilippians 4:14-18@@/referenceµµ; @@reference osisRef="1th 1:8"µµ1 Thessalonians 1:8@@/referenceµµ; @@reference osisRef="ac 13:1-4"µµActs 13:1-4@@/referenceµµ. Such a church exists where two or three are thus gathered @@reference osisRef="mt 18:20"µµMatthew 18:20@@/referenceµµ. Every such local church has Christ in the midst, is a temple of God, and indwelt by the Holy Spirit @@reference osisRef="1co 3:16 1co 3:17"µµ1 Corinthians 3:16,17@@/referenceµµ. When perfected in organization a local church consists of "saints, with the bishops elders and deacons." \v 6 \bd day of\bd* \p \it (See Scofield "@@reference osisRef="Scofield:1Co 1:8"µµ1 Corinthians 1:8@@/referenceµµ")\it*. \v 11 \bd righteousness\bd* \p \it (See Scofield "@@reference osisRef="Scofield:1Jo 3:7"µµ1 John 3:7@@/referenceµµ")\it*. \v 13 \bd the palace\bd* \p Or, Caesar's court. @@reference osisRef="php 4:22"µµPhilippians 4:22@@/referenceµµ. \v 19 \bd this shall turn\bd* @@reference osisRef="job 13:16"µµJob 13:16@@/referenceµµ. \p \bd salvation\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 28 \bd salvation\bd* \p See note, \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \c 2 \p \v 1 \v 6 \bd form of God\bd* \p "Form," etc. (Greek - \w μορφή|strong="G3444"\w*, the form by which a person or thing strikes the vision, the external appearance)."--Thayer. CF @@reference osisRef="joh 17:15"µµJohn 17:15@@/referenceµµ. "The glory which I had with Thee before the world was." Nothing in this passage teaches that the Eternal Word @@reference osisRef="joh 1:1"µµJohn 1:1@@/referenceµµ emptied Himself of either His divine nature, or His attributes, but only of the outward and visible manifestation of the Godhead. "He emptied, stripped Himself of the insignia of Majesty."--Lightfoot. "When occasion demanded He exercised His divine attributes."-- Moorehead. CF \it (See Scofield "@@reference osisRef="Scofield:Joh 1:1"µµJohn 1:1@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:joh 20:28"µµJohn 20:28@@/referenceµµ" \p \bd robbery\bd* a thing to be grasped after. See, @@reference osisRef="ge 3:5-6"µµGenesis 3:5-6@@/referenceµµ. \v 12 \bd salvation\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 15 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 16 \bd the day\bd* \p \it (See Scofield "@@reference osisRef="Scofield:1Co 1:8"µµ1 Corinthians 1:8@@/referenceµµ")\it*. \c 3 \p \v 1 \v 6 \bd righteousness\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 10:3"µµRomans 10:3@@/referenceµµ")\it*. \v 9 \bd the righteousness\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 3:21"µµRomans 3:21@@/referenceµµ")\it*. \v 12 \bd perfect\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. \v 15 \bd perfect\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. \v 20 \bd Saviour\bd* \p See note, \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \c 4 \p \v 1 \v 7 \bd peace\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 10:34"µµMatthew 10:34@@/referenceµµ")\it*. \v 11 \bd therewith\bd* \p Omit "therewith." scofield-main/usfm/sco.usfm51.usfm000066400000000000000000000164721435660420000173530ustar00rootroot00000000000000\id COL \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Colossians \p @@reference osisRef="col 1"µµRead first chapter of Colossians@@/referenceµµ \p \bd WRITER\bd*: The Apostle Paul (@@reference osisRef="col 1:1"µµColossians 1:1@@/referenceµµ) \p \bd DATE\bd*: Colossians was sent by the same messenger who bore Ephesians and Philemon, and was probably written at the same time. \p \bd THEME\bd*: Epaphras, who laboured in the Word in the assembly at Colosse, was Paul's fellow-prisoner at Rome. Doubtless from him Paul learned the state of that church. As to fundamentals that state was excellent (@@reference osisRef="col 1:3-8"µµ 1:3-8@@/referenceµµ), but in a subtle way two forms of error were at work: The first was legality in its Alexandrian form of asceticism, "touch not, taste not," with a trace of the Judaic observance of "days"; the object of which was the mortification of the body (cf @@reference osisRef="ro 8:13"µµRomans 8:13@@/referenceµµ). The second form of error was false mysticism, "intruding into those things which he hath not seen"--the result of philosophic speculation. Because these are ever present perils, Colossians was written, not for that day only, but for the warning of the church in all days. \p The Epistle is in seven divisions: \li Introduction1:1-8 \li The apostolic prayer1:9-14 \li The exaltation of Christ, Creator, Redeemer, Indweller1:15-29 \li The Godhead incarnate in Christ, in whom the believer is complete. 2:1-23. \li The believer's union with Christ in resurrection life and glory3:1-4 \li Christian living, the fruit of union with Christ, 3:5-4:6 \li Christian fellowship, 4:7-18 \p \v 6 \bd grace\bd* \p Grace (in salvation). vs. @@reference osisRef="2th 2:16"µµ2 Thessalonians 2:16@@/referenceµµ; @@reference osisRef="ro 3:24"µµRomans 3:24@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Joh 1:17"µµJohn 1:17@@/referenceµµ")\it*. \v 14 \bd redemption\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 3:24"µµRomans 3:24@@/referenceµµ")\it*. \v 21 \bd reconciled\bd* \p Reconciliation. The Greek word signifies "to change thoroughly from," and occurs, @@reference osisRef="ro 5:10"µµRomans 5:10@@/referenceµµ; @@reference osisRef="ro 11:15"µµ 11:15@@/referenceµµ; @@reference osisRef="1co 7:11"µµ1 Corinthians 7:11@@/referenceµµ; @@reference osisRef="2co 5:18 2co 5:19 2co 5:20"µµ2 Corinthians 5:18,19,20@@/referenceµµ. Reconciliation looks toward the effect of the death of christ upon man, as propitiation \it (See Scofield "@@reference osisRef="Scofield:Ro 3:25"µµRomans 3:25@@/referenceµµ")\it* , is the Godward aspect, and is that effect of the death of Christ upon the believing sinner which, through divine power, works in him a "thorough change" toward God from enmity and aversion to love and trust. It is never said that God is reconciled. God is propitiated, the sinner reconciled (cf) @@reference osisRef="2co 5:18-21"µµ2 Corinthians 5:18-21@@/referenceµµ. \v 26 \bd mystery\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 13:11"µµMatthew 13:11@@/referenceµµ")\it*. \v 27 \bd mystery\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 13:11"µµMatthew 13:11@@/referenceµµ")\it*. \p \bd Christ\bd* \it (See Scofield "@@reference osisRef="Scofield:Eph 4:24"µµEphesians 4:24@@/referenceµµ")\it*. \v 28 \bd perfect\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. \c 2 \p \v 1 \v 2 \bd mystery of God\bd* \p The "mystery of God" is Christ, as incarnating the fulness of the Godhead, and all the divine wisdom and knowledge for the redemption and reconciliation of man. \p \bd mystery\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 13:11"µµMatthew 13:11@@/referenceµµ")\it*. \p \bd and of\bd* The best authorities omit "and of the Father, and of Christ." \v 8 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 11 \bd the sins of\bd* \p Omit "the sins of." \v 18 \bd intruding into those things\bd* \p The errorists against whom Paul warns the Colossians, and against whom, in principle, the warning has perpetual significance, were called "Gnostics," from gnosis, "knowledge." These Gnostics "came most keenly into conflict with the exalted rank and redeeming rank of Christ, to whom they did not leave His full divine dignity, but assigned to Him merely the highest rank in the order of spirits, while they exalted angels as concerned in bringing the Messianic salvation."--H.A.W. Meyer. Paul's characteristic word in Colossians for the divine revelation is epignosis, i.e. "full knowledge." @@reference osisRef="col 1:9 col 1:10"µµColossians 1:9,10@@/referenceµµ; @@reference osisRef="col 3:10"µµ 3:10@@/referenceµµ as against the pretended "knowledge" of the errorists. The warnings apply to all extra-biblical forms, doctrines, and customs, and to all ascetic practices. \p \bd angels\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 20 \bd world\bd* \p kosmos = world-system. @@reference osisRef="jas 1:27"µµJames 1:27@@/referenceµµ; @@reference osisRef="joh 7:7"µµJohn 7:7@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \v 23 \bd not in any\bd* \p Or, "which do not really honour God, but only satisfy the flesh" (i.e. by creating a reputation for superior sanctity). \p \c 3 \p \v 1 \bd not in any\bd* \p Or, "which do not really honour God, but only satisfy the flesh" (i.e. by creating a reputation for superior sanctity). \v 9 \bd old man\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 6:6"µµRomans 6:6@@/referenceµµ")\it*. \v 10 \bd created\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Eph 4:24"µµEphesians 4:24@@/referenceµµ")\it*. \v 14 \bd perfectness\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. \v 15 \bd God\bd* \p \bd God\bd* Christ. \p \bd rule\bd* See @@reference osisRef="joh 14:27"µµJohn 14:27@@/referenceµµ; @@reference osisRef="ro 14:17"µµRomans 14:17@@/referenceµµ; @@reference osisRef="php 4:7"µµPhilippians 4:7@@/referenceµµ. \v 16 \bd grace\bd* \p Grace (imparted). vs. @@reference osisRef="col 4:6"µµColossians 4:6@@/referenceµµ; @@reference osisRef="ro 6:1"µµRomans 6:1@@/referenceµµ; @@reference osisRef="2pe 3:18"µµ2 Peter 3:18@@/referenceµµ. \c 4 \p \v 1 \v 3 \bd mystery\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 13:11"µµMatthew 13:11@@/referenceµµ")\it*. \v 6 \bd grace\bd* \p Grace (imparted). @@reference osisRef="2th 1:12"µµ2 Thessalonians 1:12@@/referenceµµ; @@reference osisRef="ro 6:1"µµRomans 6:1@@/referenceµµ; @@reference osisRef="2pe 3:18"µµ2 Peter 3:18@@/referenceµµ. \v 12 \bd Epaphras\bd* \p A touching illustration of priestly service, \it (See Scofield "@@reference osisRef="Scofield:1Pe 2:9"µµ1 Peter 2:9@@/referenceµµ")\it* as distinguished from ministry of gift. Shut up in prison, no longer able to preach, Epaphras was still, equally with all believers, a priest. No prison could keep him from the throne of grace, so he gave himself wholly to the priestly work of intercession. \p \bd perfect\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. scofield-main/usfm/sco.usfm52.usfm000066400000000000000000000147231435660420000173510ustar00rootroot00000000000000\id 1TH \toc1 \toc2 \toc3 \c 1 \s Book Introduction - 1 Thessalonians \p @@reference osisRef="1th 1"µµRead first chapter of 1 Thessalonians@@/referenceµµ \p \bd WRITER\bd*: The apostle Paul (@@reference osisRef="1th 1:1"µµ1 Thessalonians 1:1@@/referenceµµ) \p \bd DATE\bd*: The Epistle was written from Corinth, A.D. 54, shortly after Paul's departure from Thessalonica (Ac16:, 17.), and is the earliest of his letters. \p \bd THEME\bd*: The theme of the Epistle is threefold: \li To confirm young disciples in the foundational truths already taught them; \li To exhort them to go on to holiness; \li To comfort them concerning those who had fallen asleep. The second coming of Christ is prominent throughout. The Epistle is incidentally most interesting as showing the richness in doctrine of the primitive evangelism. During a mission of about one month the apostle had taught all the great doctrines of the Christian faith. \p The divisions of the Epistle are sufficiently indicated by the Chapters. \li The model church, and the three tenses of the Christian life1:1-10 \li The model servant and his reward2:1-20 \li The model brother, and the believer's sanctification3:1-13 \li The model walk, and the believer's hope, 4:1-18 \li The model walk, and the day of Jehovah, 5:1-28 \p \v 3 \bd work of faith\bd* \p Lit. operative faith, and laborious love, and hope-filled patience. \v 9 \bd how ye turned\bd* \p The tenses of the believer's life here indicated are logical and give the true order. They occur also in @@reference osisRef="1th 1:3"µµ1 Thessalonians 1:3@@/referenceµµ. The "work of faith" is to "turn to God from idols" (cf) @@reference osisRef="joh 6:28 joh 6:29"µµJohn 6:28,29@@/referenceµµ the "labour of love" is to "serve the living and true God"; and the "patience of hope" is to "wait for his Son from heaven" (cf) ; @@reference osisRef="mt 24:42"µµMatthew 24:42@@/referenceµµ; @@reference osisRef="mt 25:13"µµ 25:13@@/referenceµµ; @@reference osisRef="lu 12:36-48"µµLuke 12:36-48@@/referenceµµ; @@reference osisRef="ac 1:11"µµActs 1:11@@/referenceµµ; @@reference osisRef="php 3:20 php 3:21"µµPhilippians 3:20,21@@/referenceµµ. Paul repeats this threefold sequence in @@reference osisRef="tit 2:11-13"µµTitus 2:11-13@@/referenceµµ. \c 2 \p \v 1 \v 16 \bd saved\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it* \p \bd sins\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \c 3 \p \v 1 \v 10 \bd perfect\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. \c 4 \p \v 1 \v 17 \bd caught up\bd* \p Not church saints only, but all bodies of the saved, of whatever dispensation, are included in the first resurrection. \it (See Scofield "@@reference osisRef="Scofield:1Co 15:52"µµ1 Corinthians 15:52@@/referenceµµ")\it* as here described, but it is peculiarly the "blessed hope" of the Church (cf) @@reference osisRef="mt 24:42"µµMatthew 24:42@@/referenceµµ; @@reference osisRef="mt 25:13"µµ 25:13@@/referenceµµ; @@reference osisRef="lu 12:36-48"µµLuke 12:36-48@@/referenceµµ; @@reference osisRef="ac 1:11"µµActs 1:11@@/referenceµµ; @@reference osisRef="php 3:20 php 3:21"µµPhilippians 3:20,21@@/referenceµµ; @@reference osisRef="tit 2:11-13"µµTitus 2:11-13@@/referenceµµ. \c 5 \p \v 1 \v 8 \bd salvation\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 23 \bd whole spirit and soul and body\bd* \p Man a trinity. That the human soul and spirit are not identical is proved by the facts that they are divisible. @@reference osisRef="heb 4:12"µµHebrews 4:12@@/referenceµµ and that soul and spirit are sharply distinguished in the burial and resurrection of the body. It is sown a natural body (soma psuchikon= "soul- body"), it is raised a spiritual body (soma pneumatikon). @@reference osisRef="1co 15:44"µµ1 Corinthians 15:44@@/referenceµµ. To assert, therefore, that there is no difference between soul and spirit is to assert that there is no difference between the mortal body and the resurrection body. In Scripture use, the distinction between spirit and soul may be traced. Briefly, that distinction is that the spirit is that part of man which "knows" @@reference osisRef="1co 2:11"µµ1 Corinthians 2:11@@/referenceµµ his mind; the soul is the seat of the affections, desires, and so of the emotions, and of the active will, the self. "My soul is exceeding sorrowful" @@reference osisRef="mt 26:38"µµMatthew 26:38@@/referenceµµ see also ; @@reference osisRef="mt 11:29"µµMatthew 11:29@@/referenceµµ; @@reference osisRef="joh 12:27"µµJohn 12:27@@/referenceµµ. The word transliterated "soul" in the O.T. (nephesh) is the exact equivalent of the N.T. word for soul ( (Greek - \w εὐψυχέω|strong="G2174"\w*), and the use of "soul" in the O).T. is identical with the use of that word in the N.T. (see, e.g.) ; @@reference osisRef="de 6:5"µµDeuteronomy 6:5@@/referenceµµ; @@reference osisRef="de 14:26"µµ 14:26@@/referenceµµ; @@reference osisRef="1sa 18:1"µµ1 Samuel 18:1@@/referenceµµ; @@reference osisRef="1sa 20:4 1sa 20:17"µµ 20:4,17@@/referenceµµ; @@reference osisRef="job 7:11 job 7:15"µµJob 7:11,15@@/referenceµµ; @@reference osisRef="job 14:22"µµ 14:22@@/referenceµµ; @@reference osisRef="ps 42:6"µµPsalms 42:6@@/referenceµµ; @@reference osisRef="ps 84:2"µµ 84:2@@/referenceµµ. The N.T. word for spirit (pneuma) like the O.T. (ruach), is trans. "air", "breath", "wind," but predominantly "spirit," whether of God (e.g.) ; @@reference osisRef="ge 1:2"µµGenesis 1:2@@/referenceµµ; @@reference osisRef="mt 3:16"µµMatthew 3:16@@/referenceµµ or of man ; @@reference osisRef="ge 41:8"µµGenesis 41:8@@/referenceµµ; @@reference osisRef="1co 5:5"µµ1 Corinthians 5:5@@/referenceµµ. Because man is "spirit" he is capable of God-consciousness, and of communication with God ; @@reference osisRef="job 32:8"µµJob 32:8@@/referenceµµ; @@reference osisRef="ps 18:28"µµPsalms 18:28@@/referenceµµ; @@reference osisRef="pr 20:27"µµProverbs 20:27@@/referenceµµ because he is "soul" he has self- consciousness ; @@reference osisRef="ps 13:2"µµPsalms 13:2@@/referenceµµ; @@reference osisRef="ps 42:5 ps 42:6 ps 42:11"µµ 42:5,6,11@@/referenceµµ because he is "body" he has, through his senses, world consciousness. \p \it (See Scofield "@@reference osisRef="Scofield:Ge 1:26"µµGenesis 1:26@@/referenceµµ")\it*. scofield-main/usfm/sco.usfm53.usfm000066400000000000000000000112131435660420000173410ustar00rootroot00000000000000\id 2TH \toc1 \toc2 \toc3 \c 1 \s Book Introduction - 2 Thessalonians \p @@reference osisRef="2th 1"µµRead first chapter of 2 Thessalonians@@/referenceµµ \p \bd WRITER\bd*: The Apostle Paul (@@reference osisRef="2th 1:1"µµ2 Thessalonians 1:1@@/referenceµµ) \p \bd DATE\bd*: Second Thessalonians was evidently written very soon after Paul's first letter to that church. The occasion may well have been the return of the bearer of the former Epistle and his report. \p \bd THEME\bd*: The theme of Second Thessalonians is, unfortunately, obscured by a mistranslation in the A.V. of @@reference osisRef="2th 2:2"µµ2 Thessalonians 2:2@@/referenceµµ where "day of Christ is at hand" \it (See Scofield "@@reference osisRef="Scofield:1Co 1:8"µµ1 Corinthians 1:8@@/referenceµµ")\it* should be, "day of the Lord is now present" (See Scofield "@@reference osisRef="Scofield:Is 2:12"µµIs 2:12@@/referenceµµ"). The Thessalonian converts were "shaken in mind" and "troubled," supposing, perhaps on the authority of a forged letter as from Paul, that the persecutions from which they were suffering were those of the "great and terrible day of the Lord," from which they had been taught to expect deliverance by "the day of Christ, and out gathering together unto him" (@@reference osisRef="2th 2:1"µµ2 Thessalonians 2:1@@/referenceµµ) \p The present letter, then, was written to instruct the Thessalonians concerning the day of Christ, "and our gathering together unto him" @@reference osisRef="1th 4:14-17"µµ1 Thessalonians 4:14-17@@/referenceµµ and the relation of the "day of Christ" to the "day of the Lord." First Thessalonians had more in view the "day of Christ"; the present Epistle the "day of the Lord." \p The Epistle is in five divisions: \li Salutation, 1:1-4 \li Comfort, 1:5-12 \li Instruction concerning the day of the Lord and the man of sin, 2:1-12 \li Exhortations and apostolic commands, 2:13-3:15 \li Benediction and authentication, 3:16-18 \p \v 7 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \c 2 \p \v 1 \v 2 \bd day of\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 2:12"µµIsaiah 2:12@@/referenceµµ")\it*. \v 3 \bd for that day\bd* \p The order of events is: \li (1) The working of the mystery of lawlessness under divine restraint which had already begun in the apostle's time @@reference osisRef="2th 2:7"µµ2 Thessalonians 2:7@@/referenceµµ \li (2) the apostasy of the professing church @@reference osisRef="2th 1:3"µµ2 Thessalonians 1:3@@/referenceµµ; @@reference osisRef="lu 18:8"µµLuke 18:8@@/referenceµµ; @@reference osisRef="2ti 3:1-8"µµ2 Timothy 3:1-8@@/referenceµµ. \li (3) the removal of that which restrains the mystery of lawlessness @@reference osisRef="2th 2:6 2th 2:7"µµ2 Thessalonians 2:6,7@@/referenceµµ. The restrainer is a person--"he," and since a "mystery" always implies a supernatural element \it (See Scofield "@@reference osisRef="Scofield:Mt 13:11"µµMatthew 13:11@@/referenceµµ")\it* this Person can be none other than the Holy Spirit in the church, to be "taken out of the way" ; @@reference osisRef="2th 2:7"µµ2 Thessalonians 2:7@@/referenceµµ; @@reference osisRef="1th 4:14-17"µµ1 Thessalonians 4:14-17@@/referenceµµ. \li (4) the manifestation of the lawless one @@reference osisRef="2th 2:8-10"µµ2 Thessalonians 2:8-10@@/referenceµµ; @@reference osisRef="da 7:8"µµDaniel 7:8@@/referenceµµ; @@reference osisRef="da 9:27"µµ 9:27@@/referenceµµ; @@reference osisRef="mt 24:15"µµMatthew 24:15@@/referenceµµ; @@reference osisRef="re 13:2-10"µµRevelation 13:2-10@@/referenceµµ \li (5) the coming of Christ in glory and the destruction of the lawless one @@reference osisRef="2th 2:8"µµ2 Thessalonians 2:8@@/referenceµµ; @@reference osisRef="re 19:11-21"µµRevelation 19:11-21@@/referenceµµ \li (6) the day of Jehovah @@reference osisRef="2th 2:9-12"µµ2 Thessalonians 2:9-12@@/referenceµµ; @@reference osisRef="isa 2:12"µµIsaiah 2:12@@/referenceµµ \p \v 7 \bd mystery\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 13:11"µµMatthew 13:11@@/referenceµµ")\it*. \v 10 \bd saved\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 13 \bd salvation\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 16 \bd through grace\bd* \p Grace (in salvation). vs. @@reference osisRef="1ti 1:14 1ti 1:15"µµ1 Timothy 1:14,15@@/referenceµµ; @@reference osisRef="ro 3:24"µµRomans 3:24@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Joh 1:17"µµJohn 1:17@@/referenceµµ")\it*. scofield-main/usfm/sco.usfm54.usfm000066400000000000000000000144561435660420000173560ustar00rootroot00000000000000\id 1TI \toc1 \toc2 \toc3 \c 1 \s Book Introduction - 1 Timothy \p SCOFIELD REFERENCE NOTES (Old Scofield 1917 Edition) \p @@reference osisRef="1ti 1"µµRead first chapter of 1 Timothy@@/referenceµµ \p The First Epistle of Paul the Apostle to Timothy \p \bd WRITER\bd*: The Apostle Paul \p \bd DATE\bd*: The date of this Epistle turns upon the question of the two imprisonments of Paul. If there were two (see: \it (See Scofield "@@reference osisRef="Scofield:Ac 28:30"µµActs 28:30@@/referenceµµ")\it* then it is clear that First Timothy was written during the interval. If Paul endured but one Roman imprisonment, the Epistle was written shortly before Paul's last journey to Jerusalem. \p \bd THEME\bd*: As the churches of Christ increased in number, the questions of church order, of soundness in the faith, and of discipline became important. At first the apostles regulated these things directly, but the approaching end of the apostolic period made it necessary that a clear revelation should be made for the guidance of the churches. Such a revelation is in First Timothy, and in Titus. The key-phrase of the Epistle is, "That thou mayest know how thou oughtest to behave thyself in the house of God." Well had it been with the churches if they had neither added to nor taken from the divine order. \p The divisions are five: \p I. Legality and unsound doctrine rebuked, @@reference osisRef="1ti 1:1-20"µµ 1:1-20@@/referenceµµ II. Prayer and the divine order of the sexes enjoined, @@reference osisRef="1ti 2:1-15"µµ 2:1-15@@/referenceµµ III. The qualifications of elders and deacons, @@reference osisRef="1ti 3:1-16"µµ 3:1-16@@/referenceµµ IV. The walk of the "good minister," @@reference osisRef="1ti 4:1-16"µµ 4:1-16@@/referenceµµ V. The work of the "good minister," @@reference osisRef="1ti 5:1-1ti 6:21"µµ 5:1-6:21@@/referenceµµ; \v 15 \bd world\bd* kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \p \bd save\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \p \bd sinners\bd* Grace (in salvation). @@reference osisRef="2ti 1:14 2ti 1:15"µµ2 Timothy 1:14,15@@/referenceµµ; @@reference osisRef="2ti 1:9"µµ 1:9@@/referenceµµ; @@reference osisRef="ro 3:24"µµRomans 3:24@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Joh 1:17"µµJohn 1:17@@/referenceµµ")\it* \v 17 \bd immortal\bd* incorruptible. \p \bd invisible\bd* Cf. \it (See Scofield "@@reference osisRef="Scofield:Joh 1:18"µµJohn 1:18@@/referenceµµ")\it* \v 20 \bd Hymenaeus and Alexander\bd* \p It is significant as bearing upon the seriousness of all false teaching, and particularly as related to resurrection, that Paul calls it blasphemy to teach that "the resurrection is past already" @@reference osisRef="2ti 2:17 2ti 2:18"µµ2 Timothy 2:17,18@@/referenceµµ. \p \c 2 \p \v 1 \bd Hymenaeus and Alexander\bd* \p It is significant as bearing upon the seriousness of all false teaching, and particularly as related to resurrection, that Paul calls it blasphemy to teach that "the resurrection is past already" @@reference osisRef="2ti 2:17 2ti 2:18"µµ2 Timothy 2:17,18@@/referenceµµ. \v 3 \bd Saviour\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 4 \bd saved\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 14 \bd transgression\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \c 3 \p \v 1 \v 9 \bd mystery\bd* \p @@reference osisRef="1ti 3:16"µµ1 Timothy 3:16@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Mt 13:11"µµMatthew 13:11@@/referenceµµ")\it* \v 15 \bd church\bd* \p Church (visible), Summary: The passages under this head @@reference osisRef="1co 10:32"µµ1 Corinthians 10:32@@/referenceµµ; @@reference osisRef="1ti 3:15"µµ1 Timothy 3:15@@/referenceµµ refer to that visible body of professed believers called, collectively, "the Church," of which history takes account as such, though it exists under many names and divisions based upon differences in doctrine or in government. Within, for the most part, this historical "Church" has existed the true Church, "which is his body, the fulness of him that filleth all in all @@reference osisRef="eph 1:22 eph 1:23"µµEphesians 1:22,23@@/referenceµµ. \p \it (See Scofield "@@reference osisRef="Scofield:Heb 12:23"µµHebrews 12:23@@/referenceµµ")\it* like the believing Remnant within Israel \p \it (See Scofield "@@reference osisRef="Scofield:Ro 11:5"µµRomans 11:5@@/referenceµµ")\it* The predicted future of the visible Church is apostasy @@reference osisRef="lu 18:8"µµLuke 18:8@@/referenceµµ; @@reference osisRef="2ti 3:1-8"µµ2 Timothy 3:1-8@@/referenceµµ of the true Church, glory ; @@reference osisRef="mt 13:36-43"µµMatthew 13:36-43@@/referenceµµ; @@reference osisRef="ro 8:18-23"µµRomans 8:18-23@@/referenceµµ; @@reference osisRef="1th 4:14-17"µµ1 Thessalonians 4:14-17@@/referenceµµ. \v 16 \bd mystery\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 13:11"µµMatthew 13:11@@/referenceµµ")\it*. \p \bd angels\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \p \bd world\bd* kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \p \c 4 \p \v 1 \v 16 \bd save\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \p \c 5 \p \v 1 \v 20 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 21 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 22 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 24 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \c 6 \p \v 1 \v 11 \bd righteousness\bd* \p \it (See Scofield "@@reference osisRef="Scofield:1Jo 3:7"µµ1 John 3:7@@/referenceµµ")\it*. \v 16 \bd whom no man\bd* \p Cf. \it (See Scofield "@@reference osisRef="Scofield:Joh 1:18"µµJohn 1:18@@/referenceµµ")\it*. scofield-main/usfm/sco.usfm55.usfm000066400000000000000000000137061435660420000173540ustar00rootroot00000000000000\id 2TI \toc1 \toc2 \toc3 \c 1 \s Book Introduction - 2 Timothy \p @@reference osisRef="2ti 1"µµRead first chapter of 2 Timothy@@/referenceµµ \p \bd WRITER\bd*: The Apostle Paul (@@reference osisRef="2ti 1:1"µµ2 Timothy 1:1@@/referenceµµ) \p \bd DATE\bd*: The touching letter was written by Paul to his "dearly beloved son" shortly before his martyrdom (@@reference osisRef="2ti 4:6-8"µµ2 Timothy 4:6-8@@/referenceµµ), and contains the last words of the great apostle which inspiration has preserved. \p \bd THEME\bd*: Second Timothy (in common with Second Peter, Jude, and Second and Third John) has to do with the personal walk and testimony of a true servant of Christ in a day of apostasy and declension. The key-phrases are, "All they which are in Asia be turned away from me" (@@reference osisRef="2ti 1:15"µµ2 Timothy 1:15@@/referenceµµ); and, "A good soldier of Jesus Christ" (@@reference osisRef="2ti 2:3"µµ2 Timothy 2:3@@/referenceµµ). The Asian churches had not disbanded, nor ceased to call themselves Christian, but they had turned away from the doctrines of grace distinctively revealed through the Apostle Paul (see Introduction, p. 1189). This was the proof that already the apostasy had set in its first form, legalism. \p The natural divisions are four: \li The Apostle's greeting, 1:1-18 \li The pathway of an approved servant in a day of apostasy2:1-26 \li Apostasy and the Word, 3:1-17 \li A faithful servant and his faithful Lord, 4:1-22 \p \v 9 \bd saved\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \p \bd grace\bd* Grace (in salvation). vs. @@reference osisRef="tit 2:11"µµTitus 2:11@@/referenceµµ; @@reference osisRef="ro 3:24"µµRomans 3:24@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Joh 1:17"µµJohn 1:17@@/referenceµµ")\it*. \v 10 \bd Saviour\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 12 \bd suffer\bd* \p The believer's resources in a day of general declension and apostasy are: \li (1) Faith @@reference osisRef="2ti 1:5"µµ2 Timothy 1:5@@/referenceµµ. \li (2) the Spirit @@reference osisRef="2ti 1:6 2ti 1:7"µµ2 Timothy 1:6,7@@/referenceµµ. \li (3) the word of God @@reference osisRef="2ti 1:13"µµ2 Timothy 1:13@@/referenceµµ; @@reference osisRef="2ti 3:1-17"µµ 3:1-17@@/referenceµµ; @@reference osisRef="2ti 4:3 2ti 4:4"µµ 4:3,4@@/referenceµµ. \li (4) the grace of Christ @@reference osisRef="2ti 2:1"µµ2 Timothy 2:1@@/referenceµµ. \li (5) separation from vessels unto dishonour @@reference osisRef="2ti 2:4 2ti 2:20 2ti 2:21"µµ2 Timothy 2:4,20,21@@/referenceµµ. \li (6) the Lord's sure reward @@reference osisRef="2ti 4:7 2ti 4:8"µµ2 Timothy 4:7,8@@/referenceµµ. \li (7) the Lord's faithfulness and power @@reference osisRef="2ti 2:13 2ti 2:19"µµ2 Timothy 2:13,19@@/referenceµµ. \c 2 \p \v 1 \bd grace\bd* \p Grace (imparted). vs. @@reference osisRef="heb 4:16"µµHebrews 4:16@@/referenceµµ; @@reference osisRef="ro 6:1"µµRomans 6:1@@/referenceµµ; @@reference osisRef="2pe 3:18"µµ2 Peter 3:18@@/referenceµµ. \v 10 \bd salvation\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 19 \bd Lord\bd* \p Jehovah. @@reference osisRef="nu 16:5"µµNumbers 16:5@@/referenceµµ. \v 22 \bd righteousness\bd* \p \it (See Scofield "@@reference osisRef="Scofield:1Jo 3:7"µµ1 John 3:7@@/referenceµµ")\it*. \p \c 3 \p \v 1 \bd know\bd* \p Apostasy, Summary: Apostasy, "falling away," is the act of professed Christians who deliberately reject revealed truth \li (1) as to the deity of Jesus Christ, and \li (2) redemption through His atoning and redeeming sacrifice @@reference osisRef="1jo 4:1-3"µµ1 John 4:1-3@@/referenceµµ; @@reference osisRef="php 3:18"µµPhilippians 3:18@@/referenceµµ; @@reference osisRef="2pe 2:1"µµ2 Peter 2:1@@/referenceµµ. Apostasy differs from error concerning truth, which may be the result of ignorance @@reference osisRef="ac 19:1-6"µµActs 19:1-6@@/referenceµµ or heresy, which may be due to the sphere of Satan @@reference osisRef="2ti 2:25 2ti 2:26"µµ2 Timothy 2:25,26@@/referenceµµ both of which may consist with true faith. The apostate is perfectly described in @@reference osisRef="2ti 4:3 2ti 4:4"µµ2 Timothy 4:3,4@@/referenceµµ. Apostates depart from the faith, but not from the outward profession of Christianity @@reference osisRef="2ti 3:5"µµ2 Timothy 3:5@@/referenceµµ. Apostate teachers are described in ; @@reference osisRef="2ti 4:3"µµ2 Timothy 4:3@@/referenceµµ; @@reference osisRef="2pe 2:1-19"µµ2 Peter 2:1-19@@/referenceµµ; @@reference osisRef="jude 1:4 jude 1:8 jude 1:11-13 jude 1:16"µµJude 1:4,8,11-13,16@@/referenceµµ. \p Apostasy in the church, as in Israel @@reference osisRef="isa 1:5 isa 1:6"µµIsaiah 1:5,6@@/referenceµµ; @@reference osisRef="isa 5:5-7"µµ 5:5-7@@/referenceµµ is irremediable, and awaits judgment ; @@reference osisRef="2th 2:10-12"µµ2 Thessalonians 2:10-12@@/referenceµµ; @@reference osisRef="2pe 2:17 2pe 2:21"µµ2 Peter 2:17,21@@/referenceµµ; @@reference osisRef="jude 1:11-15"µµJude 1:11-15@@/referenceµµ; @@reference osisRef="re 3:14-16"µµRevelation 3:14-16@@/referenceµµ. \v 6 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 15 \bd salvation\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 16 \bd righteousness\bd* \p \it (See Scofield "@@reference osisRef="Scofield:1Jo 3:7"µµ1 John 3:7@@/referenceµµ")\it*. \v 17 \bd perfect\bd* \p complete. \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. \p \c 4 \p \v 1 \v 8 \bd righteousness\bd* \p \it (See Scofield "@@reference osisRef="Scofield:1Jo 3:7"µµ1 John 3:7@@/referenceµµ")\it*. \v 14 \bd Lord\bd* \p Jehovah. @@reference osisRef="2sa 3:39"µµ2 Samuel 3:39@@/referenceµµ. scofield-main/usfm/sco.usfm56.usfm000066400000000000000000000116621435660420000173540ustar00rootroot00000000000000\id TIT \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Titus \p @@reference osisRef="tit 1"µµRead first chapter of Titus@@/referenceµµ \p \bd WRITER\bd*: The Apostle Paul (@@reference osisRef="tit 1:1"µµ 1:1@@/referenceµµ) \p \bd DATE\bd*: Practically the same with First Timothy \p \bd THEME\bd*: Titus has much in common with First Timothy. Both Epistles are concerned with the due order of the churches. The distinction is that in First Timothy sound doctrine is more prominent @@reference osisRef="1ti 1:3-10"µµ1 Timothy 1:3-10@@/referenceµµ in Titus the divine order for the local churches @@reference osisRef="tit 1:5"µµTitus 1:5@@/referenceµµ. The permanent use of these Epistles lies in this twofold application, on the one hand to churches grown careless as to the truth of God, on the other, to churches careless as to the order of God's house. The importance of this order is made solemnly emphatic in that the tests by which true elders and deacons may be known are repeated ; @@reference osisRef="1ti 3:1-7"µµ1 Timothy 3:1-7@@/referenceµµ; @@reference osisRef="tit 1:6-9"µµTitus 1:6-9@@/referenceµµ. \p There are two divisions: \li The qualifications and functions of elders, 1:1-16. \li The pastoral work of the true elder, 2:1-3,15. \p \v 3 \bd Saviour\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 5 \bd wanting\bd* \p It is not at all a question of the presence in the assembly of persons having the qualifications of elders, made overseers by the Holy Spirit @@reference osisRef="ac 20:28"µµActs 20:28@@/referenceµµ that such persons were in the churches of Crete is assumed; the question is altogether one of the appointment of such persons. These assemblies were not destitute of elders; but were "wanting," in that they were not duly appointed. There is a progress of doctrine in respect of the appointing of elders. Cf. v. 5, note. \p \bd elders\bd* \p Elder (presbuteros) and bishop (episcopos = "overseer") designate the same office (cf @@reference osisRef="tit 1:7"µµTitus 1:7@@/referenceµµ; @@reference osisRef="ac 20:17"µµActs 20:17@@/referenceµµ; @@reference osisRef="ac 20:28"µµ 20:28@@/referenceµµ the former referring to the man, the latter to a function of the office. The eldership in the apostolic local churches was always plural. There is no instance of one elder in a local church. The functions of the elders are: to rule ; @@reference osisRef="1ti 3:4 1ti 3:5"µµ1 Timothy 3:4,5@@/referenceµµ; @@reference osisRef="1ti 5:17"µµ 5:17@@/referenceµµ to guard the body of revealed truth from perversion and error @@reference osisRef="tit 1:9"µµTitus 1:9@@/referenceµµ to "oversee" the church as a shepherd his flock ; @@reference osisRef="ac 20:28"µµActs 20:28@@/referenceµµ; @@reference osisRef="joh 21:16"µµJohn 21:16@@/referenceµµ; @@reference osisRef="heb 13:17"µµHebrews 13:17@@/referenceµµ. @@reference osisRef="1pe 5:2"µµ1 Peter 5:2@@/referenceµµ. Elders are made or "set" in the churches by the Holy Spirit @@reference osisRef="ac 20:28"µµActs 20:28@@/referenceµµ but great stress is laid upon their due appointment ; @@reference osisRef="ac 14:23"µµActs 14:23@@/referenceµµ; @@reference osisRef="tit 1:5"µµTitus 1:5@@/referenceµµ. At first they were ordained ( (Greek - \w προχειροτονέω|strong="G4401"\w*," "to elect," "to designate with the hand,") by an apostle; e).g. @@reference osisRef="ac 14:23"µµActs 14:23@@/referenceµµ but in Titus and First Timothy the qualifications of an elder become part of the Scriptures for the guidance of the churches in such appointment. @@reference osisRef="1ti 3:1-7"µµ1 Timothy 3:1-7@@/referenceµµ. \c 2 \p \v 1 \v 11 \bd grace\bd* \p Grace (in salvation). vs. @@reference osisRef="tit 3:7"µµTitus 3:7@@/referenceµµ; @@reference osisRef="ro 3:24"µµRomans 3:24@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Joh 1:17"µµJohn 1:17@@/referenceµµ")\it*. \v 13 \bd Saviour\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 14 \bd redeem\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:24"µµRomans 3:24@@/referenceµµ")\it*. \c 3 \p \v 1 \v 5 \bd righteousness\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 10:3"µµRomans 10:3@@/referenceµµ")\it* \p \bd saved\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 6 \bd Saviour\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 7 \bd by his grace\bd* \p Grace (in salvation). @@reference osisRef="heb 2:9"µµHebrews 2:9@@/referenceµµ; @@reference osisRef="ro 3:24"µµRomans 3:24@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Joh 1:17"µµJohn 1:17@@/referenceµµ")\it*. \v 11 \bd sinneth\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. scofield-main/usfm/sco.usfm57.usfm000066400000000000000000000027031435660420000173510ustar00rootroot00000000000000\id PHM \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Philemon \p SCOFIELD REFERENCE NOTES (Old Scofield 1917 Edition) \p @@reference osisRef="phm 1"µµRead first chapter of Philemon@@/referenceµµ \p The Epistle of Paul the Apostle to Philemon \p \bd WRITER\bd*: The Apostle Paul (@@reference osisRef="phm 1:1"µµ 1:1@@/referenceµµ) \p \bd DATE\bd*: Probably A.D. 64. It is one of the Prison Epistles. See Introductions to Ephesians and Colossians. \p \bd THEME\bd*: Onesimus ("profitable"), a slave of Philemon, a Christian of Colosse, had robbed his master and fled to Rome. There he became a convert through Paul, who sent him back to Philemon with this letter. It is of priceless value as a teaching \li (1) in practical righteousness; \li (2) in Christian brotherhood; \li (3) in Christian courtesy; \li (4) in the law of love. \p The divisions are four \p I. Greeting 1-3. \p II. The character of Philemon, 4-7. \p III. Intercession for Onesimus, 8-21. \p IV. Salutations and conclusion, 22-25. \v 18 \bd account\bd* \p @@reference osisRef="phm 1:17 phm 1:18"µµPhilemon 1:17,18@@/referenceµµ perfectly illustrate imputation: "Receive him as myself"--reckon to him my merit; "If he hath wronged thee or oweth thee ought, put that on mine account"-- reckon to me his demerit. \p See "Imputation," @@reference osisRef="le 25:50"µµLeviticus 25:50@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Jas 2:23"µµJames 2:23@@/referenceµµ")\it*. scofield-main/usfm/sco.usfm58.usfm000066400000000000000000001111011435660420000173430ustar00rootroot00000000000000\id HEB \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Hebrews \p @@reference osisRef="heb 1"µµRead first chapter of Hebrews@@/referenceµµ \p \bd WRITER\bd*: The authorship of Hebrews has been in controversy from the earliest times. The book is anonymous, but the reference in @@reference osisRef="2pe 3:15"µµ2 Peter 3:15@@/referenceµµ seems conclusive that Paul was the writer. See also @@reference osisRef="heb 13:23"µµHebrews 13:23@@/referenceµµ. All agree that, whether by Paul or another, the point of view is Pauline. We undoubtedly have here the method of Paul's synagogue addresses. No book of Scripture more fully authenticates itself as inspired. \p \bd DATE\bd*: From internal evidence it is clear that Hebrews was written before the destruction of the Temple, A.D. 70 (cf @@reference osisRef="heb 10:11"µµHebrews 10:11@@/referenceµµ). \p \bd THEME\bd*: The doctrinal passages reveal the purpose of the book. It was written with a twofold intent: \li To confirm Jewish Christians by showing that Judaism had come to an end through the fulfilment by Christ of the whole purpose of the law; and \li The hortatory passages show that the writer had in view the danger ever present to Jewish professed believers of either lapsing back into Judaism, or of pausing short of true faith in Jesus Christ. It is clear from the Acts that even the strongest of the believers in Palestine were held to a strange mingling of Judaism and Christianity (e.g. Acts21:18-24 and that snare would be especially apt to entangle professed Christians amongst the Jews of the dispersion. \p The key-word is "better." Hebrews is a series of contrasts between the good things of Judaism and the better things of Christ. Christ is "better" than angels, than Moses, than Joshua, than Aaron; and the New Covenant than the Mosaic Covenant. Church truth does not appear, the ground of gathering only being stated (@@reference osisRef="heb 13:13"µµHebrews 13:13@@/referenceµµ). The whole sphere of Christian profession is before the writer; hence exhortations necessary to warn and alarm a mere professor. \p Hebrews is in six divisions, but these include five parenthetic passages of exhortation. \li The great salvation1:1-2:18 (2:1-4, parenthetic). \li The rest of God, 3:1-4:16 (all parenthetic). \li Our great High Priest, 5:1-8,6 (5:11-6:12, parenthetic). \li The new covenant and the heavenly sanctuary, 8:7-10:39 (10:26-39, parenthetic). \li The superiority of the faith way, 11:1-40. \li The worship and walk of the believer-priest, 12:1-13:25 (12:3-17, parenthetic). \p \v 4 \bd angels\bd* \p Angel, Summary: Angel, "messenger," is used of God, of men, and of an order of created spiritual beings whose chief attributes are strength and wisdom. @@reference osisRef="2sa 14:20"µµ2 Samuel 14:20@@/referenceµµ; @@reference osisRef="ps 103:20"µµPsalms 103:20@@/referenceµµ; @@reference osisRef="ps 104:4"µµ 104:4@@/referenceµµ. In the O.T. the expression "the angel of the Lord" (sometimes "of God") usually implies the presence of Deity in angelic form. ; @@reference osisRef="ge 16:1-13"µµGenesis 16:1-13@@/referenceµµ; @@reference osisRef="ge 21:17-19"µµ 21:17-19@@/referenceµµ; @@reference osisRef="ge 22:11-16"µµGenesis 22:11-16@@/referenceµµ; @@reference osisRef="ge 31:11-13"µµ 31:11-13@@/referenceµµ; @@reference osisRef="ex 3:2-4"µµExodus 3:2-4@@/referenceµµ; @@reference osisRef="jud 2:1"µµJudges 2:1@@/referenceµµ; @@reference osisRef="jud 6:12-16"µµ 6:12-16@@/referenceµµ; @@reference osisRef="jud 13:3-22"µµ 13:3-22@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Mal 3:1"µµMalachi 3:1@@/referenceµµ")\it*. The word "angel" is used of men in ; @@reference osisRef="lu 7:24"µµLuke 7:24@@/referenceµµ; @@reference osisRef="jas 2:25"µµJames 2:25@@/referenceµµ; @@reference osisRef="re 1:20"µµRevelation 1:20@@/referenceµµ; @@reference osisRef="re 2:1 re 2:8 re 2:12 re 2:18"µµ 2:1,8,12,18@@/referenceµµ; @@reference osisRef="re 3:1 re 3:7 re 3:14"µµ 3:1,7,14@@/referenceµµ In @@reference osisRef="re 8:3-5"µµRevelation 8:3-5@@/referenceµµ. Christ is evidently meant. Sometimes angel is used of the spirit of man. ; @@reference osisRef="mt 18:10"µµMatthew 18:10@@/referenceµµ; @@reference osisRef="ac 12:15"µµActs 12:15@@/referenceµµ. Though angels are spirits ; @@reference osisRef="ps 104:4"µµPsalms 104:4@@/referenceµµ; @@reference osisRef="heb 1:14"µµHebrews 1:14@@/referenceµµ power is given them to become visible in the semblance of human form. @@reference osisRef="ge 19:1"µµGenesis 19:1@@/referenceµµ cf ; @@reference osisRef="ge 19:5"µµGenesis 19:5@@/referenceµµ; @@reference osisRef="ex 3:2"µµExodus 3:2@@/referenceµµ; @@reference osisRef="nu 22:22-31"µµNumbers 22:22-31@@/referenceµµ; @@reference osisRef="jud 2:1"µµJudges 2:1@@/referenceµµ; @@reference osisRef="jud 6:11 jud 6:22"µµ 6:11,22@@/referenceµµ; @@reference osisRef="jud 13:3 jud 13:6"µµ 13:3,6@@/referenceµµ; @@reference osisRef="1ch 21:16 1ch 21:20"µµ1 Chronicles 21:16,20@@/referenceµµ; @@reference osisRef="mt 1:20"µµMatthew 1:20@@/referenceµµ; @@reference osisRef="lu 1:26"µµLuke 1:26@@/referenceµµ; @@reference osisRef="joh 20:12"µµJohn 20:12@@/referenceµµ; @@reference osisRef="ac 7:30"µµActs 7:30@@/referenceµµ; @@reference osisRef="ac 12:7 ac 12:8"µµ 12:7,8,@@/referenceµµ etc.). The word is always used in the masculine gender, though sex, in the human sense, is never ascribed to angels. ; @@reference osisRef="mt 22:30"µµMatthew 22:30@@/referenceµµ; @@reference osisRef="mr 12:25"µµMark 12:25@@/referenceµµ. They are exceedingly numerous. ; @@reference osisRef="mt 26:53"µµMatthew 26:53@@/referenceµµ; @@reference osisRef="heb 12:22"µµHebrews 12:22@@/referenceµµ; @@reference osisRef="re 5:11"µµRevelation 5:11@@/referenceµµ; @@reference osisRef="ps 68:17"µµPsalms 68:17@@/referenceµµ. The power is inconceivable. @@reference osisRef="2ki 19:35"µµ2 Kings 19:35@@/referenceµµ. Their place is about the throne of God. ; @@reference osisRef="re 5:11"µµRevelation 5:11@@/referenceµµ; @@reference osisRef="re 7:11"µµ 7:11@@/referenceµµ. Their relation to the believer is that of "ministering spirits, sent forth to minister for them who shall be heirs of salvation," and this ministry has reference largely to the physical safety and well-being of believers. ; @@reference osisRef="1ki 19:5"µµ1 Kings 19:5@@/referenceµµ; @@reference osisRef="ps 34:7"µµPsalms 34:7@@/referenceµµ; @@reference osisRef="ps 91:11"µµ 91:11@@/referenceµµ; @@reference osisRef="da 6:22"µµDaniel 6:22@@/referenceµµ; @@reference osisRef="mt 2:13 mt 2:19"µµMatthew 2:13,19@@/referenceµµ; @@reference osisRef="mt 4:11"µµ 4:11@@/referenceµµ; @@reference osisRef="lu 22:43"µµLuke 22:43@@/referenceµµ; @@reference osisRef="ac 5:19"µµActs 5:19@@/referenceµµ; @@reference osisRef="ac 12:7-10"µµActs 12:7-10@@/referenceµµ. From ; @@reference osisRef="heb 1:14"µµHebrews 1:14@@/referenceµµ; @@reference osisRef="mt 18:10"µµMatthew 18:10@@/referenceµµ; @@reference osisRef="ps 91:11"µµPsalms 91:11@@/referenceµµ it would seem that this care for the heirs of salvation begins in infancy and continues through life. The angels observe us ; @@reference osisRef="1co 4:9"µµ1 Corinthians 4:9@@/referenceµµ; @@reference osisRef="eph 3:10"µµEphesians 3:10@@/referenceµµ; @@reference osisRef="ec 5:6"µµEcclesiastes 5:6@@/referenceµµ a fact which should influence conduct. They receive departing saints. @@reference osisRef="lu 16:22"µµLuke 16:22@@/referenceµµ. Man is made "a little lower than the angels," and in incarnation Christ took "for a little "time" this lower place. ; @@reference osisRef="ps 8:4 ps 8:5"µµPsalms 8:4,5@@/referenceµµ; @@reference osisRef="heb 2:6 heb 2:9"µµHebrews 2:6,9@@/referenceµµ that He might lift the believer into His own sphere above angels. @@reference osisRef="heb 2:9 heb 2:10"µµHebrews 2:9,10@@/referenceµµ. The angels are to accompany Christ in His second advent. @@reference osisRef="mt 25:31"µµMatthew 25:31@@/referenceµµ. To them will be committed the preparation of the judgment of the nations. @@reference osisRef="mt 13:30 mt 13:39 mt 13:41 mt 13:42"µµMatthew 13:30,39,41,42@@/referenceµµ. See Scofield "@@reference osisRef="Scofield:mt 25:32"µµMatthew 25:32@@/referenceµµ". The kingdom-age is not to be subject to angels, but to Christ and those for whom He was made a little lower than the angels. @@reference osisRef="heb 2:5"µµHebrews 2:5@@/referenceµµ An archangel, Michael, is mentioned as having a particular relation to Israel and to the resurrections. ; @@reference osisRef="da 10:13 da 10:21"µµDaniel 10:13,21@@/referenceµµ; @@reference osisRef="da 12:1 da 12:2"µµ 12:1,2@@/referenceµµ; @@reference osisRef="jude 1:9"µµJude 1:9@@/referenceµµ; @@reference osisRef="1th 4:16"µµ1 Thessalonians 4:16@@/referenceµµ. The only other angel whose name is revealed Gabriel, was employed in the most distinguished services. ; @@reference osisRef="da 8:16"µµDaniel 8:16@@/referenceµµ; @@reference osisRef="da 9:21"µµ 9:21@@/referenceµµ; @@reference osisRef="lu 1:19 lu 1:26"µµLuke 1:19,26@@/referenceµµ. \p Fallen angels. Two classes of these are mentioned: \li (1) "The angels which kept not their first estate place, but left their own habitation," are "chained under darkness," awaiting judgment. @@reference osisRef="2pe 2:4"µµ2 Peter 2:4@@/referenceµµ; @@reference osisRef="jude 1:6"µµJude 1:6@@/referenceµµ; @@reference osisRef="1co 6:3"µµ1 Corinthians 6:3@@/referenceµµ; @@reference osisRef="joh 5:22"µµJohn 5:22@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Ge 6:4"µµGenesis 6:4@@/referenceµµ")\it* \li (2) The angels who have Satan @@reference osisRef="ge 3:1"µµGenesis 3:1@@/referenceµµ as leader. \p \it (See Scofield "@@reference osisRef="Scofield:Re 20:10"µµRevelation 20:10@@/referenceµµ")\it*. \p The origin of these is nowhere explicitly revealed. They may be identical with the demons. \p \it (See Scofield "@@reference osisRef="Scofield:Mt 7:22"µµMatthew 7:22@@/referenceµµ")\it*. For Satan and his angels everlasting fire is prepared. @@reference osisRef="mt 25:41"µµMatthew 25:41@@/referenceµµ; @@reference osisRef="re 20:10"µµRevelation 20:10@@/referenceµµ. \v 6 \bd world\bd* \p "oikoumene" = inhabited earth. \it (See Scofield "@@reference osisRef="Scofield:Lu 2:1"µµLuke 2:1@@/referenceµµ")\it*. \v 9 \bd righteousness\bd* \it (See Scofield "@@reference osisRef="Scofield:1Jo 3:7"µµ1 John 3:7@@/referenceµµ")\it*. \p \bd iniquity\bd* lawlessness. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 14 \bd salvation\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \c 2 \p \v 1 \v 2 \bd transgression/disobedience\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 3 \bd salvation\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 5 \bd world\bd* \p "oikoumene" = inhabited earth. \it (See Scofield "@@reference osisRef="Scofield:Lu 2:1"µµLuke 2:1@@/referenceµµ")\it*. \v 9 \bd grace\bd* \p Grace (in salvation). @@reference osisRef="heb 10:29"µµHebrews 10:29@@/referenceµµ; @@reference osisRef="ro 3:24"µµRomans 3:24@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Joh 1:17"µµJohn 1:17@@/referenceµµ")\it*. \v 10 \bd captain\bd* \p leader, or, originator, i.e. one who initiates and carries through. Trans. "author" in @@reference osisRef="heb 12:2"µµHebrews 12:2@@/referenceµµ. \v 13 \bd I will put\bd* Septuagint. @@reference osisRef="isa 8:17"µµIsaiah 8:17@@/referenceµµ. \p \bd God\bd* Jehovah. Septuagint. @@reference osisRef="isa 8:18"µµIsaiah 8:18@@/referenceµµ. \v 14 \bd took part\bd* \p The word trans. "took part" is not the same as the trans. "partakers," but implies taking part in something outside one's self. \v 16 \bd he took\bd* \p not of angels doth he take hold, but he taketh hold of. Cf. Septuagint. @@reference osisRef="isa 41:9"µµIsaiah 41:9@@/referenceµµ. \v 17 \bd reconciliation\bd* \p (Greek - \w ἱλάσκομαι|strong="G2433"\w*, propitiation). \it (See Scofield "@@reference osisRef="Scofield:Ro 3:25"µµRomans 3:25@@/referenceµµ")\it*. \p \c 3 \p \v 1 \bd partakers\bd* \p companions; the same word trans. "fellows" in @@reference osisRef="heb 1:9"µµHebrews 1:9@@/referenceµµ. \v 13 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 14 \bd partakers\bd* \p companions; the same word trans. "fellows" in @@reference osisRef="heb 1:9"µµHebrews 1:9@@/referenceµµ. \v 17 \bd sinned\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \c 4 \p \v 1 \v 9 \bd rest\bd* \p Or, keeping of a sabbath. \v 15 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 16 \bd throne of grace\bd* \p Grace (imparted). @@reference osisRef="heb 12:15 heb 12:28"µµHebrews 12:15,28@@/referenceµµ; @@reference osisRef="ro 6:1"µµRomans 6:1@@/referenceµµ; @@reference osisRef="2pe 3:18"µµ2 Peter 3:18@@/referenceµµ. \p \c 5 \p \v 1 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 3 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 6 \bd Melchisedec\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ge 14:18"µµGenesis 14:18@@/referenceµµ")\it*. \p Melchisedec was a suitable type of Christ as High Priest, because: \li (1) he was a king-priest @@reference osisRef="ge 14:18"µµGenesis 14:18@@/referenceµµ; @@reference osisRef="zec 6:12 zec 6:13"µµZechariah 6:12,13@@/referenceµµ \li (2) his name means, "my king is righteous" (cf) @@reference osisRef="isa 11:5"µµIsaiah 11:5@@/referenceµµ and he was king of Salem (i.e. "peace," cf @@reference osisRef="isa 11:6-9"µµIsaiah 11:6-9@@/referenceµµ.) \li (3) he had no (recorded) "beginning of days" (cf) @@reference osisRef="joh 1:1"µµJohn 1:1@@/referenceµµ nor "end of life" (cf) ; @@reference osisRef="ro 6:9"µµRomans 6:9@@/referenceµµ; @@reference osisRef="heb 7:23-25"µµHebrews 7:23-25,@@/referenceµµ nor \li (4) was he made a high priest by human appointment @@reference osisRef="ps 110:4"µµPsalms 110:4@@/referenceµµ. But the contrast between the high priesthood of Melchisedec and Aaron is only as to person, "order" (or appointment), and duration. In His work Christ follows the Aaronic pattern, the "shadow" of which Christ was the substance. ; @@reference osisRef="heb 8:1-6"µµHebrews 8:1-6@@/referenceµµ; @@reference osisRef="heb 9:1-28"µµ 9:1-28@@/referenceµµ. \p \v 7 \bd feared\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 9 \bd salvation\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \p \c 6 \p \v 1 \bd perfection\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. \v 4 \bd impossible\bd* \p @@reference osisRef="heb 6:4-8"µµHebrews 6:4-8@@/referenceµµ presents the case of Jewish professed believers who halt short of faith in Christ after advancing to the very threshold of salvation, even "going along with" the Holy Spirit in His work of enlightenment and conviction. @@reference osisRef="joh 16:8-10"µµJohn 16:8-10@@/referenceµµ. It is not said that they had faith. This supposed person is like the spies at Kadesh-barnea @@reference osisRef="de 1:19-26"µµDeuteronomy 1:19-26@@/referenceµµ who saw the land and had the very fruit of it in their hands, and yet turned back. \p \bd partakers\bd* (Greek - \w ἱλάσκομαι|strong="G2433"\w*," going along with). \v 9 \bd salvation\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \p \c 7 \p \v 1 \bd God\bd* \p Most high God. @@reference osisRef="ge 14:18"µµGenesis 14:18@@/referenceµµ. \v 16 \bd carnal\bd* \p fleshy, i.e. addressed to the carnal or natural man. Cf. @@reference osisRef="heb 9:10"µµHebrews 9:10@@/referenceµµ. \v 19 \bd perfect\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. \v 25 \bd save\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 27 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \c 8 \p \v 1 \v 8 The New Covenant, Summary: \li (1) "Better" than the Mosaic covenant not morally, but efficaciously @@reference osisRef="heb 7:19"µµHebrews 7:19@@/referenceµµ; @@reference osisRef="ro 8:3 ro 8:4"µµRomans 8:3,4@@/referenceµµ. \li (2) Established on "better" (i.e. unconditional) promises. In the Mosaic Covenant God said, "If ye will" @@reference osisRef="ex 19:5"µµExodus 19:5,@@/referenceµµ in the New Covenant He says, "I will" @@reference osisRef="heb 8:10 heb 8:12"µµHebrews 8:10,12@@/referenceµµ. \li (3) Under the Mosaic Covenant obedience sprang from fear @@reference osisRef="heb 2:2"µµHebrews 2:2@@/referenceµµ; @@reference osisRef="heb 12:25-27"µµ 12:25-27@@/referenceµµ under the New from a willing heart and mind @@reference osisRef="heb 8:10"µµHebrews 8:10@@/referenceµµ. \li (4) The New Covenant secures the personal revelation of the Lord to every believer @@reference osisRef="heb 8:11"µµHebrews 8:11@@/referenceµµ. \li (5) the complete oblivion of sins @@reference osisRef="heb 8:12"µµHebrews 8:12@@/referenceµµ; @@reference osisRef="heb 10:17"µµ 10:17@@/referenceµµ; @@reference osisRef="heb 10:3"µµ 10:3@@/referenceµµ. \li (6) rests upon an accomplished redemption @@reference osisRef="mt 26:27 mt 26:28"µµMatthew 26:27,28@@/referenceµµ; @@reference osisRef="1co 11:25"µµ1 Corinthians 11:25@@/referenceµµ; @@reference osisRef="heb 9:11-12 heb 9:18-23"µµHebrews 9:11-12,18-23@@/referenceµµ. \li (7) and secures the perpetuity, future conversion, and blessing of Israel. @@reference osisRef="jer 31:31-40"µµJeremiah 31:31-40@@/referenceµµ. See also "Kingdom (O.T.)," and @@reference osisRef="2sa 7:8-17"µµ2 Samuel 7:8-17@@/referenceµµ. \p The New Covenant is the eighth, thus speaking of resurrection and of eternal completeness. \p \bd Covenant\bd* \p I. The Eight Covenants, Summary: \li (1) The Edenic Covenant \it (See Scofield "@@reference osisRef="Scofield:Ge 1:26"µµGenesis 1:26@@/referenceµµ")\it* conditioned the life of man in innocency. \li (2) The Adamic Covenant \it (See Scofield "@@reference osisRef="Scofield:Ge 3:14"µµGenesis 3:14@@/referenceµµ")\it* conditions the life of fallen man and gives promise of a Redeemer. \li (3) The Noahic Covenant \it (See Scofield "@@reference osisRef="Scofield:Ge 9:1"µµGenesis 9:1@@/referenceµµ")\it*. establishes the principle of human government. \li (4) The Abrahamic Covenant \it (See Scofield "@@reference osisRef="Scofield:Ge 15:18"µµGenesis 15:18@@/referenceµµ")\it* founds the nation of Israel, and confirms, with specific additions, the Adamic promise of redemption. \li (5) The Mosaic Covenant \it (See Scofield "@@reference osisRef="Scofield:Ex 19:25"µµExodus 19:25@@/referenceµµ")\it*. condemns all men, "for that all have sinned." \li (6) The Palestinian Covenant \it (See Scofield "@@reference osisRef="Scofield:De 30:3"µµDeuteronomy 30:3@@/referenceµµ")\it* secures the final restoration and conversion of Israel. \li (7) The Davidic Covenant \it (See Scofield "@@reference osisRef="Scofield:2Sa 7:16"µµ2 Samuel 7:16@@/referenceµµ")\it* establishes the perpetuity of the Davidic family (fulfilled in Christ), @@reference osisRef="mt 1:1"µµMatthew 1:1@@/referenceµµ; @@reference osisRef="lu 1:31-33"µµLuke 1:31-33,@@/referenceµµ; @@reference osisRef="ro 1:3"µµRomans 1:3@@/referenceµµ and of the Davidic kingdom, over Israel, and over the whole earth; to be fulfilled in and by Christ ; @@reference osisRef="2sa 7:8-17"µµ2 Samuel 7:8-17@@/referenceµµ; @@reference osisRef="zec 12:8"µµZechariah 12:8@@/referenceµµ; @@reference osisRef="lu 1:31-33"µµLuke 1:31-33@@/referenceµµ; @@reference osisRef="ac 15:14-17"µµActs 15:14-17@@/referenceµµ; @@reference osisRef="1co 15:24"µµ1 Corinthians 15:24@@/referenceµµ. \li (8) The New covenant rests upon the sacrifice of Christ, and secures the eternal blessedness, under the Abrahamic Covenant @@reference osisRef="ga 3:13-29"µµGalatians 3:13-29@@/referenceµµ of all who believe. It is absolutely unconditional, and, since no responsibility is by it committed to man, it is final and irreversible. \p II. The relation of Christ to the eight covenants is as follows: \li (1) To the Edenic Covenant, Christ, as the "second Man," the "last Adam" @@reference osisRef="1co 15:45-47"µµ1 Corinthians 15:45-47@@/referenceµµ takes the place over all things which the first Adam lost ; @@reference osisRef="col 2:10"µµColossians 2:10@@/referenceµµ; @@reference osisRef="heb 2:7-8"µµHebrews 2:7-8@@/referenceµµ. \li (2) He is the "Seed of the woman" of the Adamic Covenant @@reference osisRef="ge 3:15"µµGenesis 3:15@@/referenceµµ; @@reference osisRef="joh 12:31"µµJohn 12:31@@/referenceµµ; @@reference osisRef="1jo 3:8"µµ1 John 3:8@@/referenceµµ; @@reference osisRef="ga 4:4"µµGalatians 4:4@@/referenceµµ; @@reference osisRef="re 20:10"µµRevelation 20:10@@/referenceµµ and fulfilled its conditions of toil @@reference osisRef="mr 6:3"µµMark 6:3@@/referenceµµ and obedience. \li (3) As the greatest son of Shem, in Him was fulfilled supremely the promise to Shem in the Noahic Covenant. \it (See Scofield "@@reference osisRef="Scofield:Ge 9:1"µµGenesis 9:1@@/referenceµµ")\it* @@reference osisRef="col 2:9"µµColossians 2:9@@/referenceµµ. \li (4) He is the "Seed to whom the promises were made" in the Abrahamic Covenant; the son of Abraham obedient unto death @@reference osisRef="ge 22:18"µµGenesis 22:18@@/referenceµµ; @@reference osisRef="ga 3:16"µµGalatians 3:16@@/referenceµµ; @@reference osisRef="php 2:8"µµPhilippians 2:8@@/referenceµµ. \li (5) He lived sinlessly under the Mosaic covenant and bore for us its curse. @@reference osisRef="ga 3:10-13"µµGalatians 3:10-13@@/referenceµµ. \li (6) He lived obediently as a Jew in the land under the Palestinian Covenant, and will yet perform it gracious promises @@reference osisRef="de 28:1-de 30:9"µµDeuteronomy 28:1-30:9@@/referenceµµ. \li (7) He is the "Seed," "Heir," and "King" under the Davidic Covenant @@reference osisRef="mt 1:1"µµMatthew 1:1@@/referenceµµ; @@reference osisRef="lu 1:31-33"µµLuke 1:31-33@@/referenceµµ. \li (8) His sacrifice is the foundation of the New Covenant @@reference osisRef="mt 26:28"µµMatthew 26:28@@/referenceµµ; @@reference osisRef="1co 11:25"µµ1 Corinthians 11:25@@/referenceµµ. \p \v 10 \bd Lord\bd* \p Jehovah. @@reference osisRef="jer 31:33"µµJeremiah 31:33@@/referenceµµ. \v 11 \bd Lord\bd* \p Jehovah. @@reference osisRef="jer 31:34"µµJeremiah 31:34@@/referenceµµ. \v 12 \bd merciful\bd* (Greek - \w ἵλεως|strong="G2436"\w*). \it (See Scofield "@@reference osisRef="Scofield:Ro 3:25"µµRomans 3:25@@/referenceµµ")\it*. \p \bd unrighteousness, sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \c 9 \p \v 1 \v 2 \bd shewbread\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 25:30"µµExodus 25:30@@/referenceµµ")\it*. \v 5 \bd mercyseat\bd* \p (Greek - \w ἱλαστήριον|strong="G2435"\w*, place of propitation). \it (See Scofield "@@reference osisRef="Scofield:Ro 3:25"µµRomans 3:25@@/referenceµµ")\it*. \v 9 \bd perfect\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. \v 15 \bd redemption\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 3:24"µµRomans 3:24@@/referenceµµ")\it*. \p \bd transgressions\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 26 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 27 \bd die\bd* \p Death, physical, Summary: \li (1) Physical death is a consequence of sin @@reference osisRef="ge 3:19"µµGenesis 3:19@@/referenceµµ and the universality of death proves the universality of sin @@reference osisRef="ro 5:12-14"µµRomans 5:12-14@@/referenceµµ. \li (2) Physical death affects the body only, and is neither cessation of life nor of consciousness \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:lu 16:23"µµLuke 16:23@@/referenceµµ". @@reference osisRef="re 6:9 re 6:10"µµRevelation 6:9,10@@/referenceµµ. \li (3) All physical death ends in the resurrection of the body. See "Resurrection" @@reference osisRef="job 19:25"µµJob 19:25@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:1Co 15:52"µµ1 Corinthians 15:52@@/referenceµµ")\it*. \li (4) Because physical death is a consequence of sin, it is not inevitable to the redeemed @@reference osisRef="ge 5:24"µµGenesis 5:24@@/referenceµµ; @@reference osisRef="1co 15:51 1co 15:52"µµ1 Corinthians 15:51,52@@/referenceµµ; @@reference osisRef="1th 4:15-17"µµ1 Thessalonians 4:15-17@@/referenceµµ. \li (5) Physical death has for the believer a peculiar qualification. It is called "sleep," because his body may be "awakened" at any moment @@reference osisRef="php 3:20 php 3:21"µµPhilippians 3:20,21@@/referenceµµ; @@reference osisRef="1th 4:14-18"µµ1 Thessalonians 4:14-18@@/referenceµµ. \li (6) The soul and spirit live, independently of the death of the body, which is described as a "tabernacle" (tent), in which the "I" dwells, and which may be put off @@reference osisRef="2co 5:1-8"µµ2 Corinthians 5:1-8@@/referenceµµ; @@reference osisRef="1co 15:42-44"µµ1 Corinthians 15:42-44@@/referenceµµ; @@reference osisRef="2pe 1:13-15"µµ2 Peter 1:13-15@@/referenceµµ. \li (7) At the believer's death he is "clothed upon" with a "house from heaven" pending the resurrection of the "earthly house," and is at once "with the Lord." @@reference osisRef="2co 5:1-8"µµ2 Corinthians 5:1-8@@/referenceµµ; @@reference osisRef="php 1:23"µµPhilippians 1:23@@/referenceµµ; @@reference osisRef="lu 23:43"µµLuke 23:43@@/referenceµµ. \p As to the death of Christ, \it (See Scofield "@@reference osisRef="Scofield:Mt 27:50"µµMatthew 27:50@@/referenceµµ")\it*. \v 28 \bd sins\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \p \bd salvation\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \p \c 10 \p \v 1 \bd perfect\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. \v 2 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 5 \bd body\bd* \p Cf @@reference osisRef="ps 40:6"µµPsalms 40:6@@/referenceµµ the rule, applicable to all modifications of the modifications of the form of quotations in the N.T. from the O.T. writings, is that the divine Author of both Testaments is perfectly free, in using an earlier statement, to recast the mere literary form of it. the variant form will be found invariably to give the deeper meaning of the earlier statement. \v 11 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 14 \bd perfected\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. \v 16 \bd Lord\bd* \p Jehovah, @@reference osisRef="heb 10:16 heb 10:17"µµHebrews 10:16,17@@/referenceµµ; @@reference osisRef="jer 31:33 jer 31:34"µµJeremiah 31:33,34@@/referenceµµ. \v 17 \bd sins\bd* Sin. \p \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 18 \bd offering\bd* \p Sacrifice, Summary" \li (1) The first intimation of sacrifice is @@reference osisRef="ge 3:21"µµGenesis 3:21@@/referenceµµ the "coats of skins" having obviously come from slain animals. The first clear instance of sacrifice is @@reference osisRef="ge 4:4"µµGenesis 4:4@@/referenceµµ explained in @@reference osisRef="heb 11:4"µµHebrews 11:4@@/referenceµµ. Abel's righteousness was the result of his sacrifice, not of his character. \li (2) Before the giving of the law the head of the family was the family priest. By the law an order of priests was established who alone could offer sacrifices. Those sacrifices were "shadows," types, expressing variously the guilt and need of the offerer in reference to God, and all pointing to Christ and fulfilled in Him. \li (3) As foreshadowed by the types and explained by the N.T., the sacrifice of Christ is \p penal @@reference osisRef="ga 3:13"µµGalatians 3:13@@/referenceµµ; @@reference osisRef="2co 5:21"µµ2 Corinthians 5:21@@/referenceµµ \p substitutional @@reference osisRef="le 1:4"µµLeviticus 1:4@@/referenceµµ; @@reference osisRef="isa 53:5 isa 53:6"µµIsaiah 53:5,6@@/referenceµµ; @@reference osisRef="2co 5:21"µµ2 Corinthians 5:21@@/referenceµµ; @@reference osisRef="1pe 2:24"µµ1 Peter 2:24@@/referenceµµ \p voluntary @@reference osisRef="ge 22:9"µµGenesis 22:9@@/referenceµµ; @@reference osisRef="joh 10:18"µµJohn 10:18@@/referenceµµ \p redemptive @@reference osisRef="ga 3:13"µµGalatians 3:13@@/referenceµµ; @@reference osisRef="eph 1:7"µµEphesians 1:7@@/referenceµµ; @@reference osisRef="1co 6:20"µµ1 Corinthians 6:20@@/referenceµµ \p propitiatory @@reference osisRef="ro 3:25"µµRomans 3:25@@/referenceµµ \p reconciling @@reference osisRef="2co 5:18 2co 5:19"µµ2 Corinthians 5:18,19@@/referenceµµ; @@reference osisRef="col 1:21 col 1:22"µµColossians 1:21,22@@/referenceµµ \p efficacious @@reference osisRef="joh 12:32 joh 12:33"µµJohn 12:32,33@@/referenceµµ; @@reference osisRef="ro 5:9 ro 5:10"µµRomans 5:9,10@@/referenceµµ; @@reference osisRef="2co 5:21"µµ2 Corinthians 5:21@@/referenceµµ; @@reference osisRef="eph 2:13"µµEphesians 2:13@@/referenceµµ; @@reference osisRef="heb 9:11 heb 9:12 heb 9:26"µµHebrews 9:11,12,26@@/referenceµµ; @@reference osisRef="heb 10:10-17"µµ 10:10-17@@/referenceµµ; @@reference osisRef="1jo 1:7"µµ1 John 1:7@@/referenceµµ; @@reference osisRef="re 1:5"µµRevelation 1:5@@/referenceµµ \p and revelatory @@reference osisRef="joh 3:16"µµJohn 3:16@@/referenceµµ; @@reference osisRef="1jo 4:9 1jo 4:10"µµ1 John 4:9,10@@/referenceµµ. \p \bd sin\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 26 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 29 \bd Spirit of grace\bd* \p Grace (in salvation). @@reference osisRef="1pe 1:10 1pe 1:13"µµ1 Peter 1:10,13@@/referenceµµ; @@reference osisRef="ro 3:24"µµRomans 3:24@@/referenceµµ \p \it (See Scofield "@@reference osisRef="Scofield:Joh 1:17"µµJohn 1:17@@/referenceµµ")\it*. \c 11 \p \v 1 \v 4 \bd righteous\bd* \p @@reference osisRef="heb 11:4 heb 11:7"µµHebrews 11:4,7@@/referenceµµ; @@reference osisRef="ro 10:10"µµRomans 10:10@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Ro 10:10"µµRomans 10:10@@/referenceµµ")\it*. \v 7 \bd saving\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \p \bd world\bd* kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 13 \bd confessed\bd* \p i.e. acted upon them. \v 25 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 26 \bd of the reward\bd* \p Omit "of the reward". \v 33 \bd righteousness\bd* \p \it (See Scofield "@@reference osisRef="Scofield:1Jo 3:7"µµ1 John 3:7@@/referenceµµ")\it*. \v 38 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 39 \bd faith\bd* \p The essence of faith consists in receiving what God has revealed, and may be defined as that trust in the God of the Scriptures and in Jesus Christ whom He hath sent, which receives Him as Saviour and Lord, and impels to loving obedience and good works @@reference osisRef="joh 1:12"µµJohn 1:12@@/referenceµµ; @@reference osisRef="jas 2:14-26"µµJames 2:14-26@@/referenceµµ. The particular uses of faith give rise to its secondary definitions: \li (1) For salvation, faith is personal trust, apart from meritorious works, in the Lord Jesus Christ, as delivered for our offences, and raised again for our justification @@reference osisRef="ro 4:5 ro 4:23-25"µµRomans 4:5,23-25@@/referenceµµ. \li (2) As used in prayer, faith is the "confidence that we have in him, that if we ask anything according to his will, he heareth us" @@reference osisRef="1jo 5:14 1jo 5:15"µµ1 John 5:14,15@@/referenceµµ. \li (3) As used in reference to unseen things of which Scripture speaks, faith "gives substance" to them, so that we act upon the conviction of their reality. @@reference osisRef="heb 11:1-3"µµHebrews 11:1-3@@/referenceµµ. \li (4) As a working principle in life, the uses of faith are illustrated in @@reference osisRef="heb 11:1-39"µµHebrews 11:1-39@@/referenceµµ. \p \v 40 \bd perfect\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. \p \c 12 \p \v 1 \bd the sin\bd* \p Omit "the." \v 2 \bd author\bd* \p leader, or, originator. See margin ref., @@reference osisRef="heb 2:10"µµHebrews 2:10@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Heb 2:10"µµHebrews 2:10@@/referenceµµ")\it*. \v 3 \bd consider\bd* consider well, i.e. weigh so as to judge its value. \p \bd sinners\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 4 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 5 \bd Lord\bd* \p Jehovah. @@reference osisRef="pr 3:11 pr 3:12"µµProverbs 3:11,12@@/referenceµµ. \v 6 \bd Lord\bd* \p Jehovah. @@reference osisRef="pr 3:12"µµProverbs 3:12@@/referenceµµ. \v 11 \bd righteousness\bd* \p \it (See Scofield "@@reference osisRef="Scofield:1Jo 3:7"µµ1 John 3:7@@/referenceµµ")\it*. \v 17 \bd it\bd* \p i.e. the blessing. \v 22 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 23 \bd church\bd* \p Church (true), Summary: The true church, composed of the whole number of regenerate persons from Pentecost to the first resurrection @@reference osisRef="1co 15:52"µµ1 Corinthians 15:52@@/referenceµµ united together and to Christ by the baptism with the Holy Spirit @@reference osisRef="1co 12:12 1co 12:13"µµ1 Corinthians 12:12,13@@/referenceµµ is the body of Christ of which He is the Head @@reference osisRef="eph 1:22 eph 1:23"µµEphesians 1:22,23@@/referenceµµ. As such, it is a holy temple for the habitation of God through the Spirit @@reference osisRef="eph 2:21 eph 2:22"µµEphesians 2:21,22,@@/referenceµµ is "one flesh" with Christ @@reference osisRef="eph 5:30 eph 5:31"µµEphesians 5:30,31@@/referenceµµ and espoused to Him as a chaste virgin to one husband @@reference osisRef="2co 11:2-4"µµ2 Corinthians 11:2-4@@/referenceµµ. \p \bd perfect\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. \v 28 \bd grace\bd* \p Grace (imparted). @@reference osisRef="heb 12:15 heb 12:28"µµHebrews 12:15,28@@/referenceµµ; @@reference osisRef="heb 13:9"µµ 13:9@@/referenceµµ; @@reference osisRef="ro 6:1"µµRomans 6:1@@/referenceµµ; @@reference osisRef="2pe 3:18"µµ2 Peter 3:18@@/referenceµµ. \p \c 13 \p \v 1 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 7 \bd whose faith\bd* \p Lit. considering the issue of the conversation of whom, imitate the faith. \v 9 \bd with grace\bd* \p Grace (imparted). @@reference osisRef="jas 4:6"µµJames 4:6@@/referenceµµ; @@reference osisRef="ro 6:1"µµRomans 6:1@@/referenceµµ; @@reference osisRef="2pe 3:18"µµ2 Peter 3:18@@/referenceµµ. \v 16 \bd communicate\bd* \p Or, share what you have with others. Cf. @@reference osisRef="ro 12:13"µµRomans 12:13@@/referenceµµ; @@reference osisRef="ga 6:6"µµGalatians 6:6@@/referenceµµ. \v 21 \bd perfect\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. scofield-main/usfm/sco.usfm59.usfm000066400000000000000000000170211435660420000173520ustar00rootroot00000000000000\id JAS \toc1 \toc2 \toc3 \c 1 \s Book Introduction - James \p @@reference osisRef="jas 1"µµRead first chapter of James@@/referenceµµ \p \bd WRITER\bd*: James \it (See Scofield "@@reference osisRef="Scofield:Mt 4:21"µµMatthew 4:21@@/referenceµµ")\it* , called "the Just" mentioned by Paul with Cephas and John as "pillars" in the church at Jerusalem @@reference osisRef="ga 2:9"µµGalatians 2:9@@/referenceµµ. He seems to have been, as a religious man, austere, legal, ceremonial @@reference osisRef="ac 21:18-24"µµActs 21:18-24@@/referenceµµ. \p \bd DATE\bd*: Tradition fixes the martyrdom of James in the year 62, but his Epistle shows no trace of the larger revelations concerning the church and the distinctive doctrines of grace made through the Apostle Paul, nor even of the discussion concerning the relation of Gentile converts to the law of Moses, which culminated in the first council (Ac 15.), over which James presided. This presumes the very early date of James, which may confidently be set down as "the first Epistle to Christians."--Weston. \p \bd THEME\bd*: By "the twelve tribes scattered abroad" we are to understand, not Jews, but Christian Jews of the Dispersion. The church began with such @@reference osisRef="ac 2:5-11"µµActs 2:5-11@@/referenceµµ and James, who seems not to have left Jerusalem, would feel a particular pastoral responsibility for these scattered sheep. They still resorted to the synagogues, or called their own assemblies by that name @@reference osisRef="jas 2:2"µµJames 2:2,@@/referenceµµ where "assembly" is "synagogue" in the Gr.). It appears from @@reference osisRef="jas 2:1-8"µµJames 2:1-8@@/referenceµµ that they still held the synagogue courts for the trial of causes arising amongst themselves. The Epistle, then, is elementary in the extreme. To suppose that @@reference osisRef="jas 2:14-26"µµJames 2:14-26@@/referenceµµ is a polemic against Paul's doctrine of justification is absurd. Neither Galatians nor Romans was yet written. \p James' theme, then, is "religion" (Gr., threskeia, "outward religious service") as the expression and proof of faith. He does not exalt works as against faith, but faith as producing works. His style is that of the Wisdom-books of the O.T. \p The divisions are five: \li The testing of faith1:1-2:26 \li The reality of faith tested by the tongue, 3:1-18 \li The rebuke of worldliness, 4:1-17 \li The rich warned5 \li Hortatory \p \v 4 \bd perfect\bd* \p mature and complete. \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. \v 14 \bd tempted\bd* \p "Temptation" is used in two senses: \li (1) Solicitation to evil (e.g. @@reference osisRef="ge 3:1-6"µµGenesis 3:1-6@@/referenceµµ; @@reference osisRef="mt 4:1"µµMatthew 4:1@@/referenceµµ; @@reference osisRef="1co 10:13"µµ1 Corinthians 10:13@@/referenceµµ; @@reference osisRef="2co 11:3 2co 11:4"µµ2 Corinthians 11:3,4@@/referenceµµ; @@reference osisRef="jas 1:14"µµJames 1:14@@/referenceµµ). \li (2) Testing under trial (eg) @@reference osisRef="ge 22:1"µµGenesis 22:1@@/referenceµµ; @@reference osisRef="lu 22:28"µµLuke 22:28@@/referenceµµ Cf @@reference osisRef="lu 4:2"µµLuke 4:2,@@/referenceµµ Cf @@reference osisRef="mt 6:13"µµMatthew 6:13@@/referenceµµ (solicitation to evil) and @@reference osisRef="1pe 1:6"µµ1 Peter 1:6@@/referenceµµ (testing under trial). \p \v 15 \bd sin\bd* Sin. \p \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 17 \bd gift\bd* \p Two words are used in the original for "gift," the first meaning the act of giving; the second, the thing given. \v 20 \bd righteousness\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 3:21"µµRomans 3:21@@/referenceµµ")\it*. \v 21 \bd save\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 26 \bd religious\bd* \p (Greek - \w θρη̑σκος|strong="G2357"\w* = outwardly religious). \p \v 27 \bd world\bd* \p "kosmos" = world-system. @@reference osisRef="jas 4:4"µµJames 4:4@@/referenceµµ; @@reference osisRef="joh 7:7"µµJohn 7:7@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it* \c 2 \p \v 1 \bd the Lord of glory\bd* the Glory, i.e. in the sense of @@reference osisRef="heb 1:3"µµHebrews 1:3@@/referenceµµ as taking the place of the shekinah. \p \bd with respect\bd* In the presence of Christ the Glory, earthly distinctions disappear. \v 5 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 9 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 11 \bd transgressor\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 14 \bd save\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it* \v 21 \bd justified\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 4:2"µµRomans 4:2@@/referenceµµ")\it*. \v 22 \bd perfect\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. \v 23 \bd imputation\bd* \p Imputation is the act of God whereby He accounts righteousness to the believer in Christ, who has borne the believer's sins in vindication of the law. \p \it (See Scofield "@@reference osisRef="Scofield:Phm 1:18"µµPhilemon 1:18@@/referenceµµ")\it*. \p \bd righteousness\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 3:21"µµRomans 3:21@@/referenceµµ")\it*. \p \c 3 \p \v 1 \bd masters\bd* \p teachers, knowing that we shall have the more severe judgment. Cf. @@reference osisRef="mr 12:40"µµMark 12:40@@/referenceµµ. \v 2 \bd perfect\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. \v 6 \bd hell\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 5:22"µµMatthew 5:22@@/referenceµµ")\it*. \v 18 \bd righteousness\bd* \p \it (See Scofield "@@reference osisRef="Scofield:1Jo 3:7"µµ1 John 3:7@@/referenceµµ")\it*. \p \c 4 \p \v 1 \v 4 \bd world\bd* \p "kosmos" = world-system. @@reference osisRef="2pe 1:4"µµ2 Peter 1:4@@/referenceµµ; @@reference osisRef="joh 7:7"µµJohn 7:7@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it* \v 6 \bd grace\bd* \p Grace (imparted). @@reference osisRef="1pe 2:19"µµ1 Peter 2:19@@/referenceµµ; @@reference osisRef="ro 6:1"µµRomans 6:1@@/referenceµµ; @@reference osisRef="2pe 3:18"µµ2 Peter 3:18@@/referenceµµ \v 8 \bd sinners\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 12 \bd save\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 17 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \p \c 5 \p \v 1 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 4 \bd the Lord of sabaoth\bd* \p i.e. Jehovah of hosts. \v 16 \bd faults\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \p \bd righteous\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 10:10"µµRomans 10:10@@/referenceµµ")\it*. \v 20 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. scofield-main/usfm/sco.usfm6.usfm000066400000000000000000000155511435660420000172700ustar00rootroot00000000000000\id JOS \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Joshua \p @@reference osisRef="jos 1"µµRead first chapter of Joshua@@/referenceµµ \p Joshua records the consummation of the redemption of Israel of Israel out of Egypt; for redemption has two parts: "out," and "into" (@@reference osisRef="de 6:23"µµDeuteronomy 6:23@@/referenceµµ). The key-phrase is "Moses My servant is dead" (@@reference osisRef="jos 1:2"µµJoshua 1:2@@/referenceµµ). Law, of which Moses is the representative, could never give a sinful people victory (@@reference osisRef="heb 7:19"µµHebrews 7:19@@/referenceµµ; @@reference osisRef="ro 6:14"µµRomans 6:14@@/referenceµµ; @@reference osisRef="ro 8:2-4"µµ 8:2-4@@/referenceµµ). \p In a spiritual sense the book of Joshua is the Ephesians of the Old Testament. "The heavenly" of Ephesians is to the Christian what Canaan was to the Israelite and blessing through divine power (@@reference osisRef="jos 21:43-55"µµJoshua 21:43-55@@/referenceµµ; @@reference osisRef="eph 1:3"µµEphesians 1:3@@/referenceµµ) \p The government, as before, was theocratic; Joshua succeeding Moses as the ruler under God. \p Joshua falls into four parts: \li The conquest, 1-12. \li The partition of the inheritance, 13-21. \li Incipient discord, 22. \li Joshua's last counsels and death, 23,24. \p The events recorded in Joshua cover a period of 26 years (Ussher). \v 3 \bd Every place\bd* \p The law of appropriation. God gives, but we must take. \c 2 \p \v 1 \v 21 \bd scarlet line\bd* \p The scarlet line of Rahab speaks, by its color, of safety through sacrifice. @@reference osisRef="heb 9:19 heb 9:22"µµHebrews 9:19,22@@/referenceµµ. \p \c 3 \p \v 1 \bd Jordan\bd* \p The passage of Jordan, type of our death with Christ @@reference osisRef="ro 6:6-11"µµRomans 6:6-11@@/referenceµµ; @@reference osisRef="eph 2:5 eph 2:6"µµEphesians 2:5,6@@/referenceµµ; @@reference osisRef="col 3:1-3"µµColossians 3:1-3@@/referenceµµ. \c 4 \p \v 1 \v 3 \bd The two memorials\bd* \p The two memorials. The twelve stones taken out of Jordan and erected by Joshua in Gilgal, and the twelve stones left in Jordan to be overwhelmed by its waters, are memorials marking the distinction between Christ's death under judgment in the believer's place @@reference osisRef="ps 42:7"µµPsalms 42:7@@/referenceµµ; @@reference osisRef="ps 88:7"µµ 88:7@@/referenceµµ; @@reference osisRef="joh 12:31-33"µµJohn 12:31-33@@/referenceµµ and the believer's perfect deliverance from judgment. The stones in Jordan stand, typically, for @@reference osisRef="ps 22:1-8"µµPsalms 22:1-8@@/referenceµµ. \v 19 \bd first month\bd* \p i.e. April. \c 5 \p \v 1 \v 2 \bd circumcision\bd* \p Circumcision is the "sign" of the Abrahamic Covenant @@reference osisRef="ge 17:7-14"µµGenesis 17:7-14@@/referenceµµ; @@reference osisRef="ro 4:11"µµRomans 4:11@@/referenceµµ. "The reproach of Egypt" was that, during the later years of the Egyptian bondage, this separating sign had been neglected (cf. @@reference osisRef="ex 4:24-26"µµExodus 4:24-26@@/referenceµµ and this neglect had continued during the wilderness wanderings. The N.T. analogue is world conformity; the failure openly to take a believer's place with Christ in death and resurrection. ; @@reference osisRef="ro 6:2-11"µµRomans 6:2-11@@/referenceµµ; @@reference osisRef="ga 6:14-16"µµGalatians 6:14-16@@/referenceµµ. Spiritually it is mortifying the deeds of the body through the Spirit. ; @@reference osisRef="ro 8:13"µµRomans 8:13@@/referenceµµ; @@reference osisRef="ga 5:16 ga 5:17"µµGalatians 5:16,17@@/referenceµµ; @@reference osisRef="col 2:11 col 2:12"µµColossians 2:11,12@@/referenceµµ; @@reference osisRef="col 3:5-10"µµ 3:5-10@@/referenceµµ. \v 11 \bd corn\bd* \p The manna is a type of Christ in humiliation, known "after the flesh," giving his flesh that the believer might have life @@reference osisRef="joh 6:49-51"µµJohn 6:49-51@@/referenceµµ while the "old corn of the land" is Christ apprehended as risen, glorified, and seated in the heavenlies. Occupation with Christ on earth, "crucified through weakness," tends to a wilderness experience. An experience befitting the believer's place in the heavenlies demands an apprehension of the power of His resurrection ; @@reference osisRef="2co 5:16"µµ2 Corinthians 5:16@@/referenceµµ; @@reference osisRef="2co 13:4"µµ 13:4@@/referenceµµ; @@reference osisRef="php 3:10"µµPhilippians 3:10@@/referenceµµ; @@reference osisRef="eph 1:15-23"µµEphesians 1:15-23@@/referenceµµ. It is the contrast between "milk" and "meat" in Paul's writings. ; @@reference osisRef="1co 3:1 1co 3:2"µµ1 Corinthians 3:1,2@@/referenceµµ; @@reference osisRef="heb 5:12-14"µµHebrews 5:12-14@@/referenceµµ; @@reference osisRef="heb 6:1-3"µµ 6:1-3@@/referenceµµ. \v 15 \bd holy\bd* \p Trans. "consecrated," @@reference osisRef="jos 6:19"µµJoshua 6:19@@/referenceµµ in R.V. "holy." \p \c 6 \p \v 1 \bd holy\bd* \p Trans. "consecrated," @@reference osisRef="jos 6:19"µµJoshua 6:19@@/referenceµµ in R.V. "holy." \v 5 \bd And it shall come to pass\bd* \p The central truth here is that spiritual victories are won by means and upon principles utterly foolish and inadequate in the view of human wisdom. @@reference osisRef="1co 1:17-29"µµ1 Corinthians 1:17-29@@/referenceµµ; @@reference osisRef="2co 10:3-5"µµ2 Corinthians 10:3-5@@/referenceµµ. \c 7 \p \v 1 \v 11 \bd Israel\bd* \p The sin of Achan and its results teach the great truth of the oneness of the people of God, @@reference osisRef="jos 7:11"µµJoshua 7:11@@/referenceµµ. "Israel hath sinned." See in illustration ; @@reference osisRef="1co 5:1-7"µµ1 Corinthians 5:1-7@@/referenceµµ; @@reference osisRef="1co 12:12-14 1co 12:26"µµ 12:12-14,26@@/referenceµµ. The whole cause of Christ is injured by the sin, neglect, or unspirituality of one believer. \c 10 \p \v 42 \bd at one time\bd* \p Cf. @@reference osisRef="jos 11:18"µµJoshua 11:18@@/referenceµµ. As the context shows, the verse refer to different parts of Palestine and different kings. \c 11 \p \v 18 \bd long time\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Jos 10:42"µµJoshua 10:42@@/referenceµµ")\it*. \c 17 \p \v 15 \bd giants\bd* \p Or, Rephaims. \c 20 \p \v 1 \v 3 \bd avenger\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \c 22 \p \v 1 \v 25 \bd fearing\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 34 \bd Ed\bd* \p i.e. a witness; so @@reference osisRef="jos 24:27"µµJoshua 24:27@@/referenceµµ. \p \c 23 \p \v 1 \bd Ed\bd* \p i.e. a witness; so @@reference osisRef="jos 24:27"µµJoshua 24:27@@/referenceµµ. \c 24 \p \v 1 \v 14 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 31 \bd overlived\bd* \p prolonged their days after. scofield-main/usfm/sco.usfm60.usfm000066400000000000000000000324171435660420000173500ustar00rootroot00000000000000\id 1PE \toc1 \toc2 \toc3 \c 1 \s Book Introduction - 1 Peter \p @@reference osisRef="1pe 1"µµRead first chapter of 1 Peter@@/referenceµµ \p \bd WRITER\bd*: The Apostle Peter (@@reference osisRef="1pe 1:1"µµ1 Peter 1:1@@/referenceµµ) \p \bd DATE\bd*: Probably A.D. 60. That "Babylon" refers to the former city on the Euphrates, or to Rome, cannot be inferred from @@reference osisRef="1pe 5:13"µµ1 Peter 5:13@@/referenceµµ. The text is obscure. \p \bd THEME\bd*: While Peter undoubtedly has scattered Jewish believers in mind, his Epistles comprehend Gentile believers also (@@reference osisRef="1pe 2:10"µµ1 Peter 2:10@@/referenceµµ). The present Epistle, written from a church on Gentile ground (@@reference osisRef="1pe 5:13"µµ1 Peter 5:13@@/referenceµµ), presents all the foundational truths of the Christian faith, with special emphasis on the atonement. The distinctive note of First Peter is preparation for victory over suffering. The last-name word occurs about fifteen times, and is the key-word to the Epistle. \p The Epistle is in three parts: \li Christian suffering and conduct in the light of full salvation, 1:1-2:8 \li The believer's life in view of his sevenfold position, and of the vicarious suffering of Christ, 2:9-4:19 \li Christian service in the light of the coming of the Chief Shepherd, 5:1-14 \p \v 1 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 2 \bd Elect\bd* \p Election, Summary: In both Testaments the Hebrew and Greek words are rendered "elect," "election," "choose," "chosen." In all cases they mean, simply, "chosen," or "to choose"; and are used of both human and divine choices. \li (1) In the latter use election is: (a) corporate, as of the nation of Israel, or the church @@reference osisRef="isa 45:4"µµIsaiah 45:4@@/referenceµµ; @@reference osisRef="eph 1:4"µµEphesians 1:4@@/referenceµµ and (b) individual @@reference osisRef="1pe 1:2"µµ1 Peter 1:2@@/referenceµµ \li (2) Election is according to the foreknowledge of God @@reference osisRef="1pe 1:2"µµ1 Peter 1:2@@/referenceµµ and wholly of grace, apart from human merit ; @@reference osisRef="ro 9:11"µµRomans 9:11@@/referenceµµ; @@reference osisRef="ro 11:5 ro 11:6"µµ 11:5,6@@/referenceµµ. \li (3) Election proceeds from the divine volition @@reference osisRef="joh 15:16"µµJohn 15:16@@/referenceµµ. \p Election is, therefore: \li2 (1) The sovereign act of God in grace whereby certain are chosen from among mankind for Himself. @@reference osisRef="joh 15:19"µµJohn 15:19@@/referenceµµ. \li2 (2) The sovereign act of God whereby certain elect persons are chosen for distinctive service for Him. @@reference osisRef="lu 6:13"µµLuke 6:13@@/referenceµµ; @@reference osisRef="ac 9:15"µµActs 9:15@@/referenceµµ; @@reference osisRef="1co 1:27 1co 1:28"µµ1 Corinthians 1:27,28@@/referenceµµ \p \v 7 \bd might\bd* \p Suffering, in First Peter, is set in the light of: \li (1) assured salvation, @@reference osisRef="1pe 1:2-5"µµ1 Peter 1:2-5@@/referenceµµ. \li (2) the greater glory at Christ's appearing, @@reference osisRef="1pe 1:7"µµ1 Peter 1:7@@/referenceµµ; \li (3) Christ's sufferings and coming glories, @@reference osisRef="1pe 1:11"µµ1 Peter 1:11@@/referenceµµ \li (4) the believer's association with Him in both, @@reference osisRef="1pe 2:20 1pe 2:21"µµ1 Peter 2:20,21@@/referenceµµ; @@reference osisRef="1pe 3:17 1pe 3:18"µµ 3:17,18@@/referenceµµ @@reference osisRef="1pe 4:12 1pe 4:13"µµ 4:12,13@@/referenceµµ. \li (5) the purifying effect of suffering, @@reference osisRef="1pe 1:7"µµ1 Peter 1:7@@/referenceµµ; @@reference osisRef="1pe 4:1 1pe 4:2"µµ 4:1,2@@/referenceµµ; @@reference osisRef="1pe 5:10"µµ 5:10@@/referenceµµ. \li (6) that Christ is now glorified in the believer's patient suffering, @@reference osisRef="1pe 4:16"µµ1 Peter 4:16@@/referenceµµ. \li (7) that suffering is disciplinary, @@reference osisRef="1pe 4:17-19"µµ1 Peter 4:17-19@@/referenceµµ; @@reference osisRef="1co 11:31 1co 11:32"µµ1 Corinthians 11:31,32@@/referenceµµ; @@reference osisRef="heb 12:5-13"µµHebrews 12:5-13@@/referenceµµ. \p \v 9 \bd salvation\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 13 \bd for the grace\bd* \p Grace (in salvation). @@reference osisRef="1pe 5:12"µµ1 Peter 5:12@@/referenceµµ; @@reference osisRef="ro 3:24"µµRomans 3:24@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Joh 1:17"µµJohn 1:17@@/referenceµµ")\it*. \v 18 \bd redeemed\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 3:24"µµRomans 3:24@@/referenceµµ")\it*. \v 20 \bd foreordained\bd* \p The divine order is foreknowledge, election, predestination. That foreknowledge determines the election or choice is clear from @@reference osisRef="1pe 1:2"µµ1 Peter 1:2@@/referenceµµ and predestination is the bringing to pass of the election. "election looks back to foreknowledge; predestination forward to the destiny." But Scripture nowhere declares what it is in the divine foreknowledge which determines the divine election and predestination. The foreknown are elected, and the elect are predestinated, and this election is certain to every believer by the mere fact that he believes @@reference osisRef="1th 1:4 1th 1:5"µµ1 Thessalonians 1:4,5@@/referenceµµ \p See Predestination \it (See Scofield "@@reference osisRef="Scofield:Eph 1:5"µµEphesians 1:5@@/referenceµµ")\it*. \c 2 \p \v 1 \v 8 \bd stone of stumbling\bd* \p Christ crucified is the Rock: \li (1) Smitten that the Spirit of life may flow from Him to all who will drink @@reference osisRef="ex 17:6"µµExodus 17:6@@/referenceµµ; @@reference osisRef="1co 10:4"µµ1 Corinthians 10:4@@/referenceµµ; @@reference osisRef="joh 4:13 joh 4:14"µµJohn 4:13,14@@/referenceµµ; @@reference osisRef="joh 7:37-39"µµ 7:37-39@@/referenceµµ. \li (2) To the church the foundation and chief corner Stone @@reference osisRef="eph 2:20"µµEphesians 2:20@@/referenceµµ. \li (3) To the Jews at His first coming a "stumbling stone" @@reference osisRef="ro 9:32 ro 9:33"µµRomans 9:32,33@@/referenceµµ; @@reference osisRef="1co 1:23"µµ1 Corinthians 1:23@@/referenceµµ. \li (4) to Israel at His second coming the "headstone of the corner" @@reference osisRef="zec 4:7"µµZechariah 4:7@@/referenceµµ. \li (5) To the Gentile world-power the smiting "stone cut out without hands" @@reference osisRef="da 2:34"µµDaniel 2:34@@/referenceµµ. \li (6) In the divine purpose the Stone which, after the destruction of Gentile world- power, is to grow and fill the earth. \li (7) To unbelievers the crushing Stone of judgment. @@reference osisRef="mt 21:44"µµMatthew 21:44@@/referenceµµ. \p \v 9 \bd priesthood\bd* \p The New Testament priesthood, Summary: \li (1) Until the law was given the head of each family was the family priest @@reference osisRef="ge 8:20"µµGenesis 8:20@@/referenceµµ; @@reference osisRef="ge 26:25"µµ 26:25@@/referenceµµ; @@reference osisRef="ge 31:54"µµ 31:54@@/referenceµµ. \li (2) When the law was proposed, the promise to perfect obedience was that Israel would be unto God "a kingdom of priests" @@reference osisRef="ex 19:6"µµExodus 19:6@@/referenceµµ. but Israel violated the law, and God shut up the priestly office to the Aaronic family, appointing the tribe of Levi to minister to them, thus constituting the typical priesthood @@reference osisRef="ex 28:1"µµExodus 28:1@@/referenceµµ. \li (3) In the dispensation of grace, all believers are unconditionally constituted a "kingdom of priests" @@reference osisRef="1pe 2:9"µµ1 Peter 2:9@@/referenceµµ; @@reference osisRef="re 1:6"µµRevelation 1:6@@/referenceµµ the distinction which Israel failed to achieve by works. The priesthood of the believer is, therefore, a birthright; just as every descendant of Aaron was born to the priesthood @@reference osisRef="heb 5:1"µµHebrews 5:1@@/referenceµµ. \li (4) The chief privilege of a priest is access to God. Under law the high priest only could enter "the holiest of all," and that but once a year @@reference osisRef="heb 9:7"µµHebrews 9:7,@@/referenceµµ but when Christ died, the veil, type of Christ's human body @@reference osisRef="heb 10:20"µµHebrews 10:20@@/referenceµµ was rent, so that now the believer-priests, equally with Christ the High Priest, have access to God in the holiest @@reference osisRef="heb 10:19-22"µµHebrews 10:19-22@@/referenceµµ. \p The high Priest is corporeally there @@reference osisRef="heb 4:14-16"µµHebrews 4:14-16@@/referenceµµ; @@reference osisRef="heb 9:24"µµ 9:24@@/referenceµµ; @@reference osisRef="heb 10:19-22"µµ 10:19-22@@/referenceµµ. \li (5) In the exercise of his office the New Testament believer-priest is \li2 (1) a sacrificer who offers a threefold sacrifice: (a) his own living body. @@reference osisRef="ro 12:1"µµRomans 12:1@@/referenceµµ; @@reference osisRef="php 2:17"µµPhilippians 2:17@@/referenceµµ; @@reference osisRef="2ti 4:6"µµ2 Timothy 4:6@@/referenceµµ; @@reference osisRef="1jo 3:16"µµ1 John 3:16@@/referenceµµ; @@reference osisRef="jas 1:27"µµJames 1:27@@/referenceµµ (b) praise to God, "the fruit of the lips that make mention of His name" (R.V.), to be offered "continually" ; @@reference osisRef="heb 13:15"µµHebrews 13:15@@/referenceµµ; @@reference osisRef="ex 25:22"µµExodus 25:22@@/referenceµµ "I will commune with thee from above the mercy seat"); (c) his substance ; @@reference osisRef="heb 13:16"µµHebrews 13:16@@/referenceµµ; @@reference osisRef="ro 12:13"µµRomans 12:13@@/referenceµµ; @@reference osisRef="ga 6:6"µµGalatians 6:6@@/referenceµµ; @@reference osisRef="3jo 1:5-8"µµ3 John 1:5-8@@/referenceµµ; @@reference osisRef="heb 13:2"µµHebrews 13:2@@/referenceµµ; @@reference osisRef="ga 6:10"µµGalatians 6:10@@/referenceµµ; @@reference osisRef="tit 3:14"µµTitus 3:14@@/referenceµµ. \li2 (2) The N.T. priest is also an intercessor @@reference osisRef="1ti 2:1"µµ1 Timothy 2:1@@/referenceµµ; @@reference osisRef="col 4:12"µµColossians 4:12@@/referenceµµ \p \v 19 \bd this is thankworthy\bd* \p Grace (imparted). @@reference osisRef="1pe 3:7"µµ1 Peter 3:7@@/referenceµµ; @@reference osisRef="ro 6:1"µµRomans 6:1@@/referenceµµ; @@reference osisRef="2pe 3:18"µµ2 Peter 3:18@@/referenceµµ. \v 20 \bd faults\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 22 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 24 \bd sins\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \p \bd righteousness\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 10:10"µµRomans 10:10@@/referenceµµ")\it*. \c 3 \p \v 1 \v 7 \bd grace\bd* \p Grace (imparted). @@reference osisRef="1pe 4:10"µµ1 Peter 4:10@@/referenceµµ; @@reference osisRef="ro 6:1"µµRomans 6:1@@/referenceµµ; @@reference osisRef="2pe 3:18"µµ2 Peter 3:18@@/referenceµµ. \v 12 \bd righteous\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 10:10"µµRomans 10:10@@/referenceµµ")\it*. \v 14 \bd righteousness\bd* \p \it (See Scofield "@@reference osisRef="Scofield:1Jo 3:7"µµ1 John 3:7@@/referenceµµ")\it* \v 18 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 20 \bd once\bd* \p Omit "once." \v 22 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \p \c 4 \p \v 1 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 6 \bd that are dead\bd* \p i.e. it was preached to them that are now dead. \v 8 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 10 \bd grace\bd* \p Grace (imparted). @@reference osisRef="1pe 5:5 1pe 5:10"µµ1 Peter 5:5,10@@/referenceµµ; @@reference osisRef="ro 6:1"µµRomans 6:1@@/referenceµµ; @@reference osisRef="2pe 3:18"µµ2 Peter 3:18@@/referenceµµ \v 18 \bd righteous\bd* \p Righteousness. \it (See Scofield "@@reference osisRef="Scofield:Ro 10:10"µµRomans 10:10@@/referenceµµ")\it* \p \bd saved\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it* \p \bd sinner\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \c 5 \p \v 1 \v 9 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 10 \bd all grace\bd* \p Grace (imparted). @@reference osisRef="1pe 5:5 1pe 5:10"µµ1 Peter 5:5,10@@/referenceµµ; @@reference osisRef="2pe 1:2"µµ2 Peter 1:2@@/referenceµµ; @@reference osisRef="ro 6:1"µµRomans 6:1@@/referenceµµ; @@reference osisRef="2pe 3:18"µµ2 Peter 3:18@@/referenceµµ \p \bd perfect\bd* See note, \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. \v 12 \bd true grace\bd* \p Grace (in salvation). vs. @@reference osisRef="joh 1:16 joh 1:17"µµJohn 1:16,17@@/referenceµµ; @@reference osisRef="ro 3:24"µµRomans 3:24@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Joh 1:17"µµJohn 1:17@@/referenceµµ")\it* scofield-main/usfm/sco.usfm61.usfm000066400000000000000000000213561435660420000173510ustar00rootroot00000000000000\id 2PE \toc1 \toc2 \toc3 \c 1 \s Book Introduction - 2 Peter \p @@reference osisRef="2pe 1"µµRead first chapter of 2 Peter@@/referenceµµ \p \bd WRITER\bd*: The Apostle Peter (@@reference osisRef="2pe 1:1"µµ2 Peter 1:1@@/referenceµµ) \p \bd DATE\bd*: Probably A.D. 66 \p \bd THEME\bd*: Second Peter and Second Timothy have much in common. In both, the writers are aware that martyrdom is near (@@reference osisRef="2ti 4:6"µµ2 Timothy 4:6@@/referenceµµ; @@reference osisRef="2pe 1:14"µµ2 Peter 1:14@@/referenceµµ with ; @@reference osisRef="joh 21:18 joh 21:19"µµJohn 21:18,19@@/referenceµµ); both are singularly sustained and joyful; both foresee the apostasy in which the history of the professing church will end. Paul finds that apostasy in its last stage when the so-called laity \it (See Scofield "@@reference osisRef="Scofield:Re 2:6"µµRevelation 2:6@@/referenceµµ")\it* , have become infected (@@reference osisRef="2ti 3:1-5"µµ2 Timothy 3:1-5@@/referenceµµ; @@reference osisRef="2ti 4:3 2ti 4:4"µµ 4:3,4@@/referenceµµ); Peter traces the origin of the apostasy to false teachers (@@reference osisRef="2pe 2:1-3 2pe 2:15-19"µµ2 Peter 2:1-3,15-19@@/referenceµµ). In Peter the false teachers deny redemption truth (@@reference osisRef="2pe 2:1"µµ2 Peter 2:1@@/referenceµµ); we shall find in First John a deeper depth--denial of the truth concerning Christ's person (@@reference osisRef="1jo 4:1-5"µµ1 John 4:1-5@@/referenceµµ). In Jude all phases of the apostasy are seen. But in none of these Epistles is the tone one of dejection or pessimism. God and His promises are still the resource of the believer. \p The Epistle is in four divisions: \li The great Christian virtues, 1:1-14 \li The Scriptures exalted, 1:15-21 \li Warnings concerning apostate teachers, 2:1-22 \li The second coming of Christ and the day of Jehovah, 3:1-18 \p \v 2 \bd grace\bd* \p Grace (imparted). @@reference osisRef="ro 6:1"µµRomans 6:1@@/referenceµµ; @@reference osisRef="2pe 3:18"µµ2 Peter 3:18@@/referenceµµ \v 4 \bd world\bd* \p kosmos = world-system. @@reference osisRef="2pe 2:20"µµ2 Peter 2:20@@/referenceµµ; @@reference osisRef="joh 7:7"µµJohn 7:7@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \v 9 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 18 \bd holy mount\bd* \p Where the reference is to things, the meaning of "holy" or "sanctified" is, simply, set apart for the use of God, or rendered sacred by the divine presence. \v 19 \bd whereunto\bd* \p That is, made more sure by fulfilment in part. Fulfilled prophecy is a proof of inspiration because the Scripture predictions of future events were uttered so long before the events transpired that no merely human sagacity or foresight could have anticipated them, and these predictions are so detailed, minute, and specific, as to exclude the possibility that they were mere fortunate guesses. Hundreds of predictions concerning Israel, the land of Canaan, Babylon, Assyria, Egypt, and numerous personages--so ancient, so singular, so seemingly improbable, as well as so detailed and definite that no mortal could have anticipated them--have been fulfilled by the elements, and by men who were ignorant of them, or who utterly disbelieved them, or who struggled with frantic desperation to avoid their fulfilment. It is certain, therefore, that the Scriptures which contain them are inspired. "Prophecy came not in olden time by the will of man; but holy men of God spake as they were moved by the Holy Ghost" @@reference osisRef="2pe 1:21"µµ2 Peter 1:21@@/referenceµµ. \p \bd a more sure\bd* Or, the word of prophecy made more sure. \p \bd dark place\bd* Or, squalid place. @@reference osisRef="ps 119:105"µµPsalms 119:105@@/referenceµµ; @@reference osisRef="joh 1:4 joh 1:9"µµJohn 1:4,9@@/referenceµµ. \v 20 \bd any private\bd* \p its own interpretation; i.e. not isolated from all that the Word has given elsewhere. \c 2 \p \v 1 \v 5 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 12 \bd natural brute beasts\bd* \p natural animals without reason. @@reference osisRef="jude 1:10"µµJude 1:10@@/referenceµµ. \v 14 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 15 \bd Balaam\bd* \p Balaam. \it (See Scofield "@@reference osisRef="Scofield:Nu 22:5"µµNumbers 22:5@@/referenceµµ")\it* was the typical hireling prophet, anxious only to make a market of his gift. This is the "way" of Balaam. See the "error" of Balaam, See Scofield "@@reference osisRef="Scofield:jude 1:11"µµJude 1:11@@/referenceµµ" and the "doctrine" of Balaam, See Scofield "@@reference osisRef="Scofield:re 2:14"µµRevelation 2:14@@/referenceµµ". \v 20 \bd world\bd* kosmos = world-system. \p @@reference osisRef="1jo 2:15-17"µµ1 John 2:15-17@@/referenceµµ; @@reference osisRef="joh 7:7"µµJohn 7:7@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it* \p \bd Saviour\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \c 3 \p \v 1 \v 2 \bd Saviour\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 6 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 13 \bd righteousness\bd* \p \it (See Scofield "@@reference osisRef="Scofield:1Jo 3:7"µµ1 John 3:7@@/referenceµµ")\it*. \v 15 \bd salvation\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 18 \bd grace\bd* Grace (imparted). Summary (see "Grace,") \it (See Scofield "@@reference osisRef="Scofield:Joh 1:17"µµJohn 1:17@@/referenceµµ")\it* grace is not only dispensationally a method of divine dealing in salvation \p \it (See Scofield "@@reference osisRef="Scofield:Joh 1:17"µµJohn 1:17@@/referenceµµ")\it* but is also the method of God in the believer's life and service. As saved, he is "not under the law, but under grace" @@reference osisRef="ro 6:14"µµRomans 6:14@@/referenceµµ. Having by grace brought the believer into the highest conceivable position. @@reference osisRef="eph 1:6"µµEphesians 1:6@@/referenceµµ. God ceaselessly works through grace, to impart to, and perfect in him, corresponding graces ; @@reference osisRef="joh 15:4 joh 15:5"µµJohn 15:4,5@@/referenceµµ; @@reference osisRef="ga 5:22 ga 5:23"µµGalatians 5:22,23@@/referenceµµ. \p Grace, therefore, stands connected with service @@reference osisRef="ro 12:6"µµRomans 12:6@@/referenceµµ; @@reference osisRef="ro 15:15 ro 15:16"µµ 15:15,16@@/referenceµµ; @@reference osisRef="1co 1:3-7"µµ1 Corinthians 1:3-7@@/referenceµµ; @@reference osisRef="1co 3:10"µµ 3:10@@/referenceµµ; @@reference osisRef="1co 15:10"µµ 15:10@@/referenceµµ; @@reference osisRef="2co 12:9 2co 12:10"µµ2 Corinthians 12:9,10@@/referenceµµ; @@reference osisRef="ga 2:9"µµGalatians 2:9@@/referenceµµ; @@reference osisRef="eph 3:7 eph 3:8"µµEphesians 3:7,8@@/referenceµµ; @@reference osisRef="eph 4:7"µµEphesians 4:7@@/referenceµµ; @@reference osisRef="php 1:7"µµPhilippians 1:7@@/referenceµµ; @@reference osisRef="2ti 2:1 2ti 2:2"µµ2 Timothy 2:1,2@@/referenceµµ; @@reference osisRef="1pe 4:10"µµ1 Peter 4:10@@/referenceµµ with Christian growth ; @@reference osisRef="2co 1:12"µµ2 Corinthians 1:12@@/referenceµµ; @@reference osisRef="eph 4:29"µµEphesians 4:29@@/referenceµµ; @@reference osisRef="col 3:16"µµColossians 3:16@@/referenceµµ; @@reference osisRef="col 4:6"µµ 4:6@@/referenceµµ; @@reference osisRef="2th 1:12"µµ2 Thessalonians 1:12@@/referenceµµ; @@reference osisRef="heb 4:16"µµHebrews 4:16@@/referenceµµ; @@reference osisRef="heb 12:28 heb 12:29"µµ 12:28,29@@/referenceµµ; @@reference osisRef="heb 13:9"µµ 13:9@@/referenceµµ; @@reference osisRef="jas 4:6"µµJames 4:6@@/referenceµµ; @@reference osisRef="1pe 1:2"µµ1 Peter 1:2@@/referenceµµ; @@reference osisRef="1pe 3:7"µµ 3:7@@/referenceµµ; @@reference osisRef="1pe 5:5 1pe 5:10"µµ 5:5,10@@/referenceµµ; @@reference osisRef="2pe 3:18"µµ2 Peter 3:18@@/referenceµµ; @@reference osisRef="jude 1:4"µµJude 1:4@@/referenceµµ and with giving ; @@reference osisRef="2co 4:15"µµ2 Corinthians 4:15@@/referenceµµ; @@reference osisRef="2co 8:1 2co 8:6 2co 8:7 2co 8:19"µµ 8:1,6,7,19@@/referenceµµ; @@reference osisRef="2co 9:14"µµ 9:14@@/referenceµµ \p \bd grace\bd* Grace (imparted). @@reference osisRef="ro 6:1"µµRomans 6:1@@/referenceµµ; @@reference osisRef="2pe 3:18"µµ2 Peter 3:18@@/referenceµµ. scofield-main/usfm/sco.usfm62.usfm000066400000000000000000000256251435660420000173550ustar00rootroot00000000000000\id 1JN \toc1 \toc2 \toc3 \c 1 \s Book Introduction - 1 John \p @@reference osisRef="1jo 1"µµRead first chapter of 1 John@@/referenceµµ \p \bd WRITER\bd*: The Apostle John, as unbroken tradition affirms, and as internal evidence and comparison with the Gospel of John prove. \p \bd DATE\bd*: Probably A.D. 90 \p \bd THEME\bd*: First John is a family letter from the Father to His "little children" who are in the world. With the possible exception of the Song, it is the most intimate of the inspired writings. The world is viewed as without. The sin of a believer is treated as a child's offence against his Father, and is dealt with as a family matter (@@reference osisRef="1jo 1:9"µµ1 John 1:9@@/referenceµµ; @@reference osisRef="1jo 2:1"µµ 2:1@@/referenceµµ). The moral government of the universe is not in question. The child's sin as an offence against the law had been met in the Cross, and "Jesus Christ the righteous" is now his "Advocate with the Father." John's Gospel leads across the threshold of the Father's house; his first Epistle makes us at home there. A tender word is used for "children," teknia, "born ones," or "bairns." Paul is occupied with our public position as sons; John with our nearness as born-ones of the Father. \p First John is in two principal divisions. \li The family with the Father, 1:1-3:24. \li The family and the world, 4:1-5:21. \p There is a secondary analysis in each division of which occurs the phrase, "My little children," as follows: \li Introductory, the incarnation, 1:1,2. \li The little children and fellowship1:3-2:14 \li The little children and secular and "religious" world2:15-28. \li How the little children may know each other, 2:29-3:10 \li How the little children must live together, 3:11-24. \li Parenthetic: How the little children may know false teachers, 4:1-6. \li The little children assured and warned, 4:7-5:21. \p \v 1 \bd grace\bd* Grace (imparted). Summary (see "Grace,") \it (See Scofield "@@reference osisRef="Scofield:Joh 1:17"µµJohn 1:17@@/referenceµµ")\it* grace is not only dispensationally a method of divine dealing in salvation \p \it (See Scofield "@@reference osisRef="Scofield:Joh 1:17"µµJohn 1:17@@/referenceµµ")\it* but is also the method of God in the believer's life and service. As saved, he is "not under the law, but under grace" @@reference osisRef="ro 6:14"µµRomans 6:14@@/referenceµµ. Having by grace brought the believer into the highest conceivable position. @@reference osisRef="eph 1:6"µµEphesians 1:6@@/referenceµµ. God ceaselessly works through grace, to impart to, and perfect in him, corresponding graces ; @@reference osisRef="joh 15:4 joh 15:5"µµJohn 15:4,5@@/referenceµµ; @@reference osisRef="ga 5:22 ga 5:23"µµGalatians 5:22,23@@/referenceµµ. \p Grace, therefore, stands connected with service @@reference osisRef="ro 12:6"µµRomans 12:6@@/referenceµµ; @@reference osisRef="ro 15:15 ro 15:16"µµ 15:15,16@@/referenceµµ; @@reference osisRef="1co 1:3-7"µµ1 Corinthians 1:3-7@@/referenceµµ; @@reference osisRef="1co 3:10"µµ 3:10@@/referenceµµ; @@reference osisRef="1co 15:10"µµ 15:10@@/referenceµµ; @@reference osisRef="2co 12:9 2co 12:10"µµ2 Corinthians 12:9,10@@/referenceµµ; @@reference osisRef="ga 2:9"µµGalatians 2:9@@/referenceµµ; @@reference osisRef="eph 3:7 eph 3:8"µµEphesians 3:7,8@@/referenceµµ; @@reference osisRef="eph 4:7"µµEphesians 4:7@@/referenceµµ; @@reference osisRef="php 1:7"µµPhilippians 1:7@@/referenceµµ; @@reference osisRef="2ti 2:1 2ti 2:2"µµ2 Timothy 2:1,2@@/referenceµµ; @@reference osisRef="1pe 4:10"µµ1 Peter 4:10@@/referenceµµ with Christian growth ; @@reference osisRef="2co 1:12"µµ2 Corinthians 1:12@@/referenceµµ; @@reference osisRef="eph 4:29"µµEphesians 4:29@@/referenceµµ; @@reference osisRef="col 3:16"µµColossians 3:16@@/referenceµµ; @@reference osisRef="col 4:6"µµ 4:6@@/referenceµµ; @@reference osisRef="2th 1:12"µµ2 Thessalonians 1:12@@/referenceµµ; @@reference osisRef="heb 4:16"µµHebrews 4:16@@/referenceµµ; @@reference osisRef="heb 12:28 heb 12:29"µµ 12:28,29@@/referenceµµ; @@reference osisRef="heb 13:9"µµ 13:9@@/referenceµµ; @@reference osisRef="jas 4:6"µµJames 4:6@@/referenceµµ; @@reference osisRef="1pe 1:2"µµ1 Peter 1:2@@/referenceµµ; @@reference osisRef="1pe 3:7"µµ 3:7@@/referenceµµ; @@reference osisRef="1pe 5:5 1pe 5:10"µµ 5:5,10@@/referenceµµ; @@reference osisRef="2pe 3:18"µµ2 Peter 3:18@@/referenceµµ; @@reference osisRef="jude 1:4"µµJude 1:4@@/referenceµµ and with giving ; @@reference osisRef="2co 4:15"µµ2 Corinthians 4:15@@/referenceµµ; @@reference osisRef="2co 8:1 2co 8:6 2co 8:7 2co 8:19"µµ 8:1,6,7,19@@/referenceµµ; @@reference osisRef="2co 9:14"µµ 9:14@@/referenceµµ \p \bd grace\bd* Grace (imparted). @@reference osisRef="ro 6:1"µµRomans 6:1@@/referenceµµ; @@reference osisRef="2pe 3:18"µµ2 Peter 3:18@@/referenceµµ. \v 7 \bd light\bd* \p What it is to "walk in the light" is explained by @@reference osisRef="1jo 1:8-10"µµ1 John 1:8-10@@/referenceµµ. "All things...are made manifest by the light" @@reference osisRef="eph 5:13"µµEphesians 5:13@@/referenceµµ The presence of God brings the consciousness of sin in the nature @@reference osisRef="1jo 1:8"µµ1 John 1:8@@/referenceµµ and sins in the life @@reference osisRef="1jo 1:9 1jo 1:10"µµ1 John 1:9,10@@/referenceµµ. The blood of Christ is the divine provision for both. To walk in the light is to live in fellowship with the Father and the Son. Sin interrupts, but confession restores that fellowship. Immediate confession keeps the fellowship unbroken. \p \bd light\bd* \it (See Scofield "@@reference osisRef="Scofield:Ex 27:20"µµExodus 27:20@@/referenceµµ")\it* \c 2 \p \v 1 \bd advocate\bd* \p Advocacy is that work of Jesus Christ for sinning saints which He carries on with the Father whereby, because of the eternal efficacy of His own sacrifice, He restores them to fellowship. CF @@reference osisRef="ps 23:3"µµPsalms 23:3@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Joh 13:10"µµJohn 13:10@@/referenceµµ")\it*. \p \bd sin\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 2 \bd propitiation\bd* (Greek - \w ἱλασμός|strong="G2434"\w*, that which propitiates). \it (See Scofield "@@reference osisRef="Scofield:Ro 3:25"µµRomans 3:25@@/referenceµµ")\it*. \p \bd the sins\bd* Omit words "the sins.". \p \bd world\bd* kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 3 \bd commandments\bd* \p John uses "commandments": \li (1) in the general sense of the divine will, however revealed, "his word" (@@reference osisRef="1Jn 2:5"µµ1Jn 2:5@@/referenceµµ); and \li (2) especially of the law of Christ @@reference osisRef="ga 6:2"µµGalatians 6:2@@/referenceµµ; @@reference osisRef="2jo 1:5"µµ2 John 1:5@@/referenceµµ. See, also, @@reference osisRef="joh 15:10-12"µµJohn 15:10-12@@/referenceµµ. \p \v 5 \bd perfect\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. \v 12 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 13 \bd little children\bd* \p The little ones of the family; \it (See Scofield "@@reference osisRef="Scofield:1Jo 2:28"µµ1 John 2:28@@/referenceµµ")\it*. \v 15 \bd world\bd* \p kosmos = world-system. @@reference osisRef="1jo 3:13"µµ1 John 3:13@@/referenceµµ; @@reference osisRef="joh 7:7"µµJohn 7:7@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \v 19 \bd went out from us\bd* \p "Went out from us," that is, doctrinally. Doubtless then, as now, the deniers of the Son @@reference osisRef="1jo 2:22 1jo 2:23"µµ1 John 2:22,23@@/referenceµµ still called themselves Christians. Cf @@reference osisRef="2ti 1:15"µµ2 Timothy 1:15@@/referenceµµ. \v 28 \bd little children\bd* \p The general term for all children. \c 3 \p \v 1 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 4 \bd committeth sin\bd* practiseth sin practiseth also lawlessness; and sin is lawlessness. \p \bd sin\bd* Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it* \v 7 \bd righteousness\bd* \p "Righteousness" here, and in the passages having marginal references to this, means the righteous life which is the result of salvation through Christ. The righteous man under law became righteous by doing righteously; under grace he does righteously because he has been made righteous @@reference osisRef="ro 3:22"µµRomans 3:22@@/referenceµµ. \p \it (See Scofield "@@reference osisRef="Scofield:Ro 10:3"µµRomans 10:3@@/referenceµµ")\it* \v 10 \bd righteousness\bd* \p \it (See Scofield "@@reference osisRef="Scofield:1Jo 3:7"µµ1 John 3:7@@/referenceµµ")\it*. \v 13 \bd world\bd* \p kosmos = world-system. @@reference osisRef="1jo 4:3-5"µµ1 John 4:3-5@@/referenceµµ; @@reference osisRef="joh 7:7"µµJohn 7:7@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \c 4 \p \v 1 \v 3 \bd world\bd* kosmos = world-system. @@reference osisRef="1jo 5:4 1jo 5:5 1jo 5:19"µµ1 John 5:4,5,19@@/referenceµµ; @@reference osisRef="joh 7:7"µµJohn 7:7@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \v 9 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 10 \bd propitiation\bd* \p (Greek - \w ἱλασμός|strong="G2434"\w*). \it (See Scofield "@@reference osisRef="Scofield:1Jo 2:2"µµ1 John 2:2@@/referenceµµ")\it*. \v 12 \bd perfected\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. \v 14 \bd Saviour\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \p \bd world\bd* kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 18 \bd perfect\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. \c 5 \p \v 1 \v 4 \bd world\bd* \p kosmos = world-system. @@reference osisRef="re 11:15"µµRevelation 11:15@@/referenceµµ; @@reference osisRef="joh 7:7"µµJohn 7:7@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \v 7 \bd v. 7\bd* \p It is generally agreed that v.7 has no real authority, and has been inserted. @@reference osisRef="1jo 5:7"µµ1 John 5:7@@/referenceµµ. \v 8 \bd in earth\bd* Omit "in earth." \p \bd agree\bd* Or, are to one point or purpose. \v 16 \bd sin\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. scofield-main/usfm/sco.usfm63.usfm000066400000000000000000000050041435660420000173430ustar00rootroot00000000000000\id 2JN \toc1 \toc2 \toc3 \c 1 \s Book Introduction - 2 John \p @@reference osisRef="2jo 1"µµRead first chapter of 2 John@@/referenceµµ \p \bd WRITER\bd*: The Apostle John. \p \bd DATE\bd*: Probably A.D. 90. \p \bd THEME\bd*: Second John gives the essentials of the personal walk of the believer in a day when "many deceivers are entered into the world" (@@reference osisRef="2jo 1:7"µµ2 John 1:7@@/referenceµµ). The key phrase is "the truth," by which John means the body of revealed truth, the Scriptures. The Bible as the only authority for doctrine and life, is the believer's resource in a time of declension and apostasy. \p The Epistle in three divisions: \li The pathway of truth and love, vs. 1-6 \li The peril of unscriptural ways, vs. 7-11 \li Superscription, vs. 12,13 \p \v 5 \bd that we love one another\bd* \p Law (of Christ), Summary: The new "law of Christ" is the divine love, as wrought into the renewed heart by the Holy Spirit @@reference osisRef="ro 5:5"µµRomans 5:5@@/referenceµµ; @@reference osisRef="heb 10:16"µµHebrews 10:16@@/referenceµµ and outflowing in the energy of the Spirit, unforced and spontaneous, toward the objects of the divine love ; @@reference osisRef="2co 5:14-20"µµ2 Corinthians 5:14-20@@/referenceµµ; @@reference osisRef="1th 2:7 1th 2:8"µµ1 Thessalonians 2:7,8@@/referenceµµ. It is, therefore, " the law of liberty" ; @@reference osisRef="jas 1:25"µµJames 1:25@@/referenceµµ; @@reference osisRef="jas 2:12"µµ 2:12@@/referenceµµ in contrast with the external law of Moses. Moses' law demands love, ; @@reference osisRef="le 19:18"µµLeviticus 19:18@@/referenceµµ; @@reference osisRef="de 6:5"µµDeuteronomy 6:5@@/referenceµµ; @@reference osisRef="lu 10:27"µµLuke 10:27@@/referenceµµ Christ's law is love ; @@reference osisRef="ro 5:5"µµRomans 5:5@@/referenceµµ; @@reference osisRef="1jo 4:7 1jo 4:19 1jo 4:20"µµ1 John 4:7,19,20@@/referenceµµ and so takes the place of the external law by fulfilling it ; @@reference osisRef="ro 13:10"µµRomans 13:10@@/referenceµµ; @@reference osisRef="ga 5:14"µµGalatians 5:14@@/referenceµµ. It is the "law written in the heart" under the New Covenant. \p \it (See Scofield "@@reference osisRef="Scofield:Heb 8:8"µµHebrews 8:8@@/referenceµµ")\it*. \v 7 \bd world\bd* \p kosmos = mankind. \it (See Scofield "@@reference osisRef="Scofield:Mt 4:8"µµMatthew 4:8@@/referenceµµ")\it*. \v 9 \bd transgresseth\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. scofield-main/usfm/sco.usfm64.usfm000066400000000000000000000027731435660420000173560ustar00rootroot00000000000000\id 3JN \toc1 \toc2 \toc3 \c 1 \s Book Introduction - 3 John \p @@reference osisRef="3jo 1"µµRead first chapter of 3 John@@/referenceµµ \p \bd WRITER\bd*: The Apostle John. \p \bd DATE\bd*: Probably about A.D. 90. \p \bd THEME\bd*: The aged Apostle had written to a church which allowed one Diotrephes to exercise an authority common enough in later ages, but wholly new in the primitive churches. Diotrephes had rejected the apostolic letters and authority. It appears also that he had refused the ministry of the visiting brethren (@@reference osisRef="3jo 1:10"µµ3 John 1:10@@/referenceµµ), and cast out those that had received them. Historically, this letter marks the beginning of that clerical and priestly assumption over the churches in which the primitive church order disappeared. This Epistle reveals, as well, the believer's resource in such a day. No longer writing as an apostle, but as an elder, John addresses this letter, not to the church as such, but to a faithful man in the church for the comfort and encouragement of those who were standing fast in the primitive simplicity. Second John conditions the personal walk of the Christian in a day of apostasy; Third John the personal responsibility in such a day of the believer as a member of the local church. The key-phrase is "the truth" (see 2 John, Introduction). \p There are three divisions: \li Personal greetings, vs. 1-4 \li Instructions concerning ministering brethren, vs. 5-8 \li The apostate leader and the good Demetrius, vs. 9-14 scofield-main/usfm/sco.usfm65.usfm000066400000000000000000000117621435660420000173550ustar00rootroot00000000000000\id JUD \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Jude \p @@reference osisRef="jude 1"µµRead first chapter of Jude@@/referenceµµ \p \bd WRITER\bd*: Jude, the brother of James (@@reference osisRef="jude 1:1"µµJude 1:1@@/referenceµµ) \p \bd DATE\bd*: Probably A.D. 66 \p \bd THEME\bd*: It is not so much Jude who speaks, as the constraining Spirit (@@reference osisRef="jude 1:3"µµJude 1:3@@/referenceµµ) and the theme is, "Contending for the faith" (@@reference osisRef="lu 18:8"µµLuke 18:8@@/referenceµµ), \it (See Scofield "@@reference osisRef="Scofield:Lu 18:8"µµLuke 18:8@@/referenceµµ")\it*. In this brief letter the apostasy (See Scofield "@@reference osisRef="Scofield:2th 2:3"µµ2 Thessalonians 2:3@@/referenceµµ") of the professing church is predicted, and the cause and course described. As in Second Timothy and Second Peter the apostasy is treated as having already set in. \p The Epistle is in five divisions: \li Introduction vs. 1,2 \li Occasion of the Epistle, vs. 3,4 \li Apostasy is possible, vs. 5-7 \li Apostate teachers described, vs. 8-19 \li The saints assured and comforted, vs. 20-25 \p \v 1 \bd preserved\bd* \p Assurance is the believer's full conviction that, through the work of Christ alone, received by faith, he is in possession of a salvation in which he will be eternally kept. And this assurance rests only upon the Scripture promises to him who believes. \v 3 \bd salvation\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \p \bd it was needful\bd* Lit. constraint was upon me, i.e. of the Spirit. \v 5 \bd saved\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 6 \bd great day\bd* \p The judgment of the fallen angels. The "great day" is the day of the Lord @@reference osisRef="isa 2:9-22"µµIsaiah 2:9-22@@/referenceµµ. As the final judgment upon Satan occurs after the thousand years, and preceding the final judgment @@reference osisRef="re 20:10"µµRevelation 20:10@@/referenceµµ it is congruous to conclude, as to the time, that other fallen angels are judged with him ; @@reference osisRef="2pe 2:4"µµ2 Peter 2:4@@/referenceµµ; @@reference osisRef="re 20:10"µµRevelation 20:10@@/referenceµµ. Christians are associated with Christ in this judgment. For association with angels at judgment @@reference osisRef="1co 6:3"µµ1 Corinthians 6:3@@/referenceµµ. \p For other information \it (See Scofield "@@reference osisRef="Scofield:Re 20:12"µµRevelation 20:12@@/referenceµµ")\it*. \p \bd angels\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 11 \bd Cain\bd* \p Cain (cf) @@reference osisRef="ge 4:1"µµGenesis 4:1@@/referenceµµ type of the religious natural man, who believes in a God, and in "religion," but after his own will, and who rejects redemption by blood. Compelled as a teacher of religion to explain atonement, the apostate teacher explains it away. \p \bd error of Balaam\bd* \p Balaam, the "error" of Balaam must be distinguished from his "way" \it (See Scofield "@@reference osisRef="Scofield:2Pe 2:15"µµ2 Peter 2:15@@/referenceµµ")\it* and his "doctrine" See Scofield "@@reference osisRef="Scofield:re 2:14"µµRevelation 2:14@@/referenceµµ". \p The "error" of Balaam was that, reasoning from natural morality and seeing the evil in Israel, he supposed a righteous God must curse them. He was blind to the higher morality of the Cross, through which God maintains and enforces the authority and awful sanctions of His law, so that He can be just and the justifier of a believing sinner. The "reward" of @@reference osisRef="jude 1:11"µµJude 1:11@@/referenceµµ may not be money, but popularity, or applause. \p \bd Core\bd* \p See Nu 16. The sin of Korah was denial of the authority of Moses as God's chosen spokesman, and intrusion into the priest's office. \p \bd gainsaying\bd* antilogia = against the Word. \v 15 \bd sinners\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 23 \bd flesh\bd* \p Flesh, Summary: "Flesh," in the ethical sense, is the whole natural or unregenerate man, spirit, soul, and body, as centered upon self, prone to sin, and opposed to God @@reference osisRef="ro 7:18"µµRomans 7:18@@/referenceµµ. The regenerate man is not "in the sphere of the flesh," but in the sphere of the Spirit @@reference osisRef="ro 8:9"µµRomans 8:9@@/referenceµµ but the flesh is still in him, and he may, according to his choice, "walk after the flesh" or "in the Spirit" ; @@reference osisRef="1co 3:1-4"µµ1 Corinthians 3:1-4@@/referenceµµ; @@reference osisRef="ga 5:16 ga 5:17"µµGalatians 5:16,17@@/referenceµµ. In the first case he is a "carnal," in the second a "spiritual," Christian. Victory over the flesh will be the habitual experience of the believer who walks in the Spirit ; @@reference osisRef="ro 8:2 ro 8:4"µµRomans 8:2,4@@/referenceµµ; @@reference osisRef="ga 5:16 ga 5:17"µµGalatians 5:16,17@@/referenceµµ. scofield-main/usfm/sco.usfm66.usfm000066400000000000000000002011421435660420000173470ustar00rootroot00000000000000\id REV \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Revelation \p @@reference osisRef="re 1"µµRead first chapter of Revelation@@/referenceµµ \p \bd WRITER\bd*: The Apostle John (@@reference osisRef="re 1:1"µµ 1:1@@/referenceµµ) \p \bd DATE\bd*: A.D. 96 \p \bd THEME\bd*: The theme of the Revelation is Jesus Christ (@@reference osisRef="re 1:1"µµ 1:1@@/referenceµµ), presented in a threefold way: \li As to time: "which is, and which was, and which is to come" (1:4); \li As to relationships--the churches (1:9-3:22), to the tribulation (4:1-19:21), to the kingdom (20:1-22:21); \li In His offices--High Priest (8:3-6), Bridegroom (19:7-9), King-Judge (20:1-15). \p But while Christ is thus the central theme of the book, all of the events move toward one consummation, the bringing in of the covenanted kingdom. The key-phrase is the prophetic declaration of the "great voices in heaven" (@@reference osisRef="re 11:15"µµRevelation 11:15@@/referenceµµ), lit, "The world kingdom of our Lord and of his Christ has come." The book is, therefore, a prophecy (@@reference osisRef="re 1:3"µµRevelation 1:3@@/referenceµµ). \p The three major divisions of Revelation must be clearly held if the interpretation is to be sane and coherent. John was commanded to "write" concerning three classes of "things" (@@reference osisRef="re 1:19"µµRevelation 1:19@@/referenceµµ): \li Things past, "the things thou hast seen," i.e. the Patmos vision, 1:1-20. \li Things present, "the things which are," i.e. things then existing--obviously the churches. The temple had been destroyed, the Jews dispersed: the testimony of God had been committed to the Churches (@@reference osisRef="1ti 3:15"µµ1 Timothy 3:15@@/referenceµµ). Accordingly we have seven messages to seven representative churches, @@reference osisRef="1ti 2:1 1ti 3:22"µµ 2:1-3:22@@/referenceµµ. It is noteworthy that the church is not mentioned in chapters 5-18. \li Things future, "things which shall be hereafter," lit. "after these," i.e. after the church period ends, 4:1-22:21. The third major division, as Erdman (W.J.) has pointed out, falls into a series of six sevens, with parenthetical passages, making, with the church division, seven sevens. \p The six sevens are: \li The seals, 4:1-8:1. \li The seven trumpets, 8:2-11:19. \li The seven personages, 12:1-14,20. \li The seven vials (bowls), 15:1-16:21. \li The seven dooms, 17:1-20:15. \li The seven new things, 21:1-22:21. \p The parenthetical passages are: \li The Jewish remnant and the tribulation saints, 7:1-17. \li The angel, the little book, the two witnesses, 10:1-11:14. \li The Lamb, the Remnant, and the everlasting Gospel, 14:1-13. \li The gathering of the kings at Armageddon, 16:13-16. \li The four alleluias in heaven, 19:1-6. These passages do not advance the prophetic narrative. Looking backward and forward they sum up results accomplished, and speak of results yet to come as if they had already come. In Re14:1, for example, the Lamb and Remnant are seen prophetically on Mount Sion, though they are not actually there till Re20:4-6. \p The end of the church period (2-3.) is left indeterminate. It will end by the fulfilment of @@reference osisRef="1th 4:14-17"µµ1 Thessalonians 4:14-17@@/referenceµµ. Chapters 4-19. are believed to synchronize with Daniel's Seventieth Week (\it (See Scofield "@@reference osisRef="Scofield:Da 9:24"µµDaniel 9:24@@/referenceµµ"\it*). The great tribulation begins at the middle of the week," and continues three and a half years (@@reference osisRef="re 11:3-re 19:21"µµRevelation 11:3-19:21@@/referenceµµ). The tribulation is brought to an end by the appearing of the Lord and the battle of Armageddon (@@reference osisRef="mt 24:29 mt 24:30"µµMatthew 24:29,30@@/referenceµµ; @@reference osisRef="re 19:11-21"µµRevelation 19:11-21@@/referenceµµ). The kingdom follows (@@reference osisRef="re 20:4 re 20:5"µµRevelation 20:4,5@@/referenceµµ); after this the "little season" (@@reference osisRef="re 20:7-15"µµRevelation 20:7-15@@/referenceµµ), and then eternity. \p Interpreters of the Revelation should bear in mind two important passages: @@reference osisRef="1pe 1:12"µµ1 Peter 1:12@@/referenceµµ; @@reference osisRef="2pe 1:20 2pe 1:21"µµ2 Peter 1:20,21@@/referenceµµ. Doubtless much which is designedly obscure to us will be clear to those for whom it was written as the time approaches. \v 1 \bd angel\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 5 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 9 \bd isle\bd* \p From @@reference osisRef="Rev 1:1-20"µµ1:1 to 1:20@@/referenceµµ the Seer is on the earth, looking at the vision of Christ.; @@reference osisRef="Rev 2:1-Rev 3:22"µµ 2:1 to 3:22@@/referenceµµ he is on the earth looking forward through the church-age.; @@reference osisRef="Rev 4:1 11:1"µµ4:1 to 11:1@@/referenceµµ he is "in the Spirit" (@@reference osisRef="Rev 4:2"µµRevelation 4:2@@/referenceµµ; cf @@reference osisRef="eze 3:12-14"µµEzekiel 3:12-14@@/referenceµµ) observing things in heaven and on earth.; @@reference osisRef="Rev 11:1-12"µµ 11:1 to 11:12@@/referenceµµ he is in Jerusalem with the two witnesses. @@reference osisRef="11:13 22:21"µµ11:13 to the end@@/referenceµµ he is in heaven observing and recording things in heaven and upon the earth. \v 10 \bd voice\bd* The theophanies. @@reference osisRef="re 1:9-20"µµRevelation 1:9-20@@/referenceµµ; @@reference osisRef="ge 12:7"µµGenesis 12:7@@/referenceµµ \v 18 \bd hell\bd* \p Hades, \it (See Scofield "@@reference osisRef="Scofield:Lu 16:23"µµLuke 16:23@@/referenceµµ")\it*. \v 19 \bd hereafter\bd* \p things that are to be after these, i.e. after the churches. \v 20 \bd angels\bd* \p The natural explanation of the "messengers" is that they were men sent by the seven churches to ascertain the state of the aged apostle, now an exile in Patmos (cf) @@reference osisRef="php 4:18"µµPhilippians 4:18@@/referenceµµ but they figure any who bear God's messages to a church. \p \bd churches\bd* \p The messages to the seven churches have a fourfold application: \li (1) Local, to the churches actually addressed; \li (2) admonitory, to all churches in all time as tests by which they may discern their true spiritual state in the sight of God; \li (3) personal, in the exhortations to him "that hath an ear," and in the promise "to him that overcometh"; \li (4) prophetic, as disclosing seven phases of the spiritual history of the church from, say, A.D. 96 to the end. It is incredible that in a prophecy covering the church period, there should be no such foreview. These messages must contain that foreview if it is in the book at all, for the church does not appear after @@reference osisRef="re 3:22"µµRevelation 3:22@@/referenceµµ. Again, these messages by their very terms go beyond the local assemblies mentioned. Most conclusively of all, these messages do present an exact foreview of the spiritual history of the church, and in this precise order. Ephesus gives the general state at the date of the writing; Smyrna, the period of the great persecutions; Pergamos, the church settled down in the world, "where Satan's throne is," after the conversion of Constantine, say A.D. 316. Thyatira is the Papacy, developed out of the Pergamos state: Balaamism (worldliness) and Nicolaitanism (priestly assumption) having conquered. As Jezebel brought idolatry into Israel, so Romanism weds Christian doctrine to pagan ceremonies. Sardis is the Protestant Reformation, whose works were not "fulfilled." Philadelphia is whatever bears clear testimony to the Word and the Name in the time of self-satisfied profession represented by Laodicea. \p \bd mystery\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 13:11"µµMatthew 13:11@@/referenceµµ")\it*. \p \c 2 \p \v 1 \bd angels\bd* \p The natural explanation of the "messengers" is that they were men sent by the seven churches to ascertain the state of the aged apostle, now an exile in Patmos (cf) @@reference osisRef="php 4:18"µµPhilippians 4:18@@/referenceµµ but they figure any who bear God's messages to a church. \p \bd churches\bd* \p The messages to the seven churches have a fourfold application: \li (1) Local, to the churches actually addressed; \li (2) admonitory, to all churches in all time as tests by which they may discern their true spiritual state in the sight of God; \li (3) personal, in the exhortations to him "that hath an ear," and in the promise "to him that overcometh"; \li (4) prophetic, as disclosing seven phases of the spiritual history of the church from, say, A.D. 96 to the end. It is incredible that in a prophecy covering the church period, there should be no such foreview. These messages must contain that foreview if it is in the book at all, for the church does not appear after @@reference osisRef="re 3:22"µµRevelation 3:22@@/referenceµµ. Again, these messages by their very terms go beyond the local assemblies mentioned. Most conclusively of all, these messages do present an exact foreview of the spiritual history of the church, and in this precise order. Ephesus gives the general state at the date of the writing; Smyrna, the period of the great persecutions; Pergamos, the church settled down in the world, "where Satan's throne is," after the conversion of Constantine, say A.D. 316. Thyatira is the Papacy, developed out of the Pergamos state: Balaamism (worldliness) and Nicolaitanism (priestly assumption) having conquered. As Jezebel brought idolatry into Israel, so Romanism weds Christian doctrine to pagan ceremonies. Sardis is the Protestant Reformation, whose works were not "fulfilled." Philadelphia is whatever bears clear testimony to the Word and the Name in the time of self-satisfied profession represented by Laodicea. \p \bd mystery\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 13:11"µµMatthew 13:11@@/referenceµµ")\it*. \v 6 \bd Nicolaitanes\bd* \p From nikao, "to conquer," and laos, "the people," or "laity." There is no ancient authority for a sect of the Nicolaitanes. If the word is symbolic it refers to the earliest form of the notion of a priestly order, or "clergy," which later divided an equal brotherhood @@reference osisRef="mt 23:8"µµMatthew 23:8@@/referenceµµ into "priests" and "laity." What in Ephesus was "deeds" @@reference osisRef="re 2:6"µµRevelation 2:6@@/referenceµµ had become in Pergamos a "doctrine @@reference osisRef="re 2:15"µµRevelation 2:15@@/referenceµµ. \p \bd Nicolaitanes\bd* @@reference osisRef="re 2:15"µµRevelation 2:15,@@/referenceµµ contra, ; @@reference osisRef="1pe 5:2 1pe 5:3"µµ1 Peter 5:2,3@@/referenceµµ; @@reference osisRef="mt 24:49"µµMatthew 24:49@@/referenceµµ. \v 8 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 12 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 14 \bd The "doctrine" of Balaam\bd* \p The doctrine of Balaam (CF) \it (See Scofield "@@reference osisRef="Scofield:2Pe 2:15"µµ2 Peter 2:15@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:jude 1:11"µµJude 1:11@@/referenceµµ" was his teaching Balak to corrupt the people who could not be cursed. ; @@reference osisRef="nu 31:15 nu 31:16"µµNumbers 31:15,16@@/referenceµµ; @@reference osisRef="nu 22:5"µµ 22:5@@/referenceµµ; @@reference osisRef="nu 23:8"µµ 23:8@@/referenceµµ by tempting them to marry women of Moab, defile their separation, and abandon their pilgrim character. It is that union with the world and the church which is spiritual unchastity. @@reference osisRef="jas 4:4"µµJames 4:4@@/referenceµµ. Pergamos had lost the pilgrim character and was "dwelling" @@reference osisRef="re 2:13"µµRevelation 2:13@@/referenceµµ "where Satan's throne is," in the world. ; @@reference osisRef="joh 12:31"µµJohn 12:31@@/referenceµµ; @@reference osisRef="joh 14:30"µµ 14:30@@/referenceµµ; @@reference osisRef="joh 16:11"µµ 16:11@@/referenceµµ. \v 17 \bd a white stone\bd* \p Signifies approval. \v 18 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \p \c 3 \p \v 1 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 2 \bd perfect\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Mt 5:48"µµMatthew 5:48@@/referenceµµ")\it*. \v 5 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 7 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 10 \bd world\bd* \p "oikoumene" = inhabited earth. \it (See Scofield "@@reference osisRef="Scofield:Lu 2:1"µµLuke 2:1@@/referenceµµ")\it*. \v 12 \bd go no more\bd* \p See, @@reference osisRef="ps 23:6"µµPsalms 23:6,@@/referenceµµ contrast, @@reference osisRef="heb 13:14"µµHebrews 13:14@@/referenceµµ. \v 21 \bd Father\bd* \p This passage, in harmony with @@reference osisRef="lu 1:32 lu 1:33"µµLuke 1:32,33@@/referenceµµ; @@reference osisRef="mt 19:28"µµMatthew 19:28@@/referenceµµ; @@reference osisRef="ac 2:30 ac 2:34 ac 2:35"µµActs 2:30,34,35@@/referenceµµ; @@reference osisRef="ac 15:14-16"µµActs 15:14-16@@/referenceµµ is conclusive that Christ is not now seated upon His own throne. The Davidic Covenant, and the promises of God through the prophets and Angle Gabriel concerning the Messianic kingdom await fulfilment. \p \c 4 \p \v 1 \bd Come up hither\bd* \p This call seems clearly to indicate the fulfilment of @@reference osisRef="1th 4:14-17"µµ1 Thessalonians 4:14-17@@/referenceµµ. The word "church" does not again occur in the Revelation till all is fulfilled. \v 6 \bd beasts\bd* \p living creatures. \it (See Scofield "@@reference osisRef="Scofield:Eze 1:5"µµEzekiel 1:5@@/referenceµµ")\it*. \v 8 \bd beasts\bd* \p \bd beasts\bd* living creatures. \it (See Scofield "@@reference osisRef="Scofield:Eze 1:5"µµEzekiel 1:5@@/referenceµµ")\it* \p \bd God Almighty\bd* Jehovah of hosts. @@reference osisRef="isa 6:3"µµIsaiah 6:3@@/referenceµµ \v 9 \bd beasts\bd* \p living creatures. \it (See Scofield "@@reference osisRef="Scofield:Eze 1:5"µµEzekiel 1:5@@/referenceµµ")\it* \c 5 \p \v 2 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 6 \bd beasts\bd* \p living creatures. \it (See Scofield "@@reference osisRef="Scofield:Eze 1:5"µµEzekiel 1:5@@/referenceµµ")\it*. \v 7 \bd came\bd* \p Cf. @@reference osisRef="da 7:13 da 7:14"µµDaniel 7:13,14@@/referenceµµ. The two visions are identical; the Revelation adding that which was hidden from Daniel, that the kings and priests of the church-age are to be associated with the "Son of Man," the "Lamb as it had been slain," in His reign "on the earth" @@reference osisRef="re 2:9 re 2:10"µµRevelation 2:9,10@@/referenceµµ. \v 8 \bd beasts\bd* \p living creatures. \it (See Scofield "@@reference osisRef="Scofield:Eze 1:5"µµEzekiel 1:5@@/referenceµµ")\it*. \v 9 \bd redeemed\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 3:24"µµRomans 3:24@@/referenceµµ")\it*. \v 11 \bd beasts\bd* \p living creatures. \it (See Scofield "@@reference osisRef="Scofield:Eze 1:5"µµEzekiel 1:5@@/referenceµµ")\it*. \v 14 \bd beasts\bd* \p living creatures. \it (See Scofield "@@reference osisRef="Scofield:Eze 1:5"µµEzekiel 1:5@@/referenceµµ")\it*. \p \c 6 \p \v 1 \p \bd Come and see\bd* Come! Omit "and see." So @@reference osisRef="re 1:3 re 1:5 re 1:7"µµRevelation 1:3,5,7@@/referenceµµ \v 2 \bd a white horse\bd* \p See, @@reference osisRef="zec 6:3"µµZechariah 6:3,@@/referenceµµ cf. Christ in @@reference osisRef="re 19:11"µµRevelation 19:11@@/referenceµµ whom the Beast imitates. \v 3 \bd beast\bd* living creatures. \it (See Scofield "@@reference osisRef="Scofield:Eze 1:5"µµEzekiel 1:5@@/referenceµµ")\it*. \p \bd Come and see\bd* Come! Omit "and see." So @@reference osisRef="re 6:1 re 6:5 re 6:7"µµRevelation 6:1,5,7@@/referenceµµ. \v 5 \bd beast\bd* living creatures. \it (See Scofield "@@reference osisRef="Scofield:Eze 1:5"µµEzekiel 1:5@@/referenceµµ")\it*. \p \bd Come and see\bd* Come! Omit "and see." So @@reference osisRef="re 6:1 re 6:3 re 6:7"µµRevelation 6:1,3,7@@/referenceµµ. \v 6 \bd beasts\bd* \p living creatures. \it (See Scofield "@@reference osisRef="Scofield:Eze 1:5"µµEzekiel 1:5@@/referenceµµ")\it*. \v 7 \bd beast\bd* living creatures. \it (See Scofield "@@reference osisRef="Scofield:Eze 1:5"µµEzekiel 1:5@@/referenceµµ")\it*. \p \bd Come and see\bd* Come! Omit "and see." So @@reference osisRef="re 6:1 re 6:3 re 6:5"µµRevelation 6:1,3,5@@/referenceµµ \v 8 \bd hades\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Lu 16:23"µµLuke 16:23@@/referenceµµ")\it*. \v 11 \bd fulfilled\bd* \p i.e. their number filled up. \p \c 7 \p \v 1 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 2 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 10 \bd salvation\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 11 \bd angels\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \p \bd beasts\bd* living creatures. \it (See Scofield "@@reference osisRef="Scofield:Eze 1:5"µµEzekiel 1:5@@/referenceµµ")\it*. \v 14 \bd tribulation\bd* \p The great tribulation is the period of unexampled trouble predicted in the passages cited under that head from @@reference osisRef="ps 2:5"µµPsalms 2:5@@/referenceµµ to @@reference osisRef="re 7:14"µµRevelation 7:14@@/referenceµµ and described in Re 11.-18. Involving in a measure the whole earth @@reference osisRef="re 3:10"µµRevelation 3:10@@/referenceµµ it is yet distinctly "the time of Jacob's trouble" @@reference osisRef="jer 30:7"µµJeremiah 30:7@@/referenceµµ and its vortex Jerusalem and the Holy Land. It involves the people of God who will have returned to Palestine in unbelief. Its duration is three and a half years, or the last half of the seventieth week of Daniel. \it (See Scofield "@@reference osisRef="Scofield:Da 9:24"µµDaniel 9:24@@/referenceµµ")\it*. @@reference osisRef="re 11:2 re 11:3"µµRevelation 11:2,3@@/referenceµµ The elements of the tribulation are: \li (1) The cruel reign of the "beast out of the sea" @@reference osisRef="re 13:1"µµRevelation 13:1@@/referenceµµ who at the beginning of the three and a half years, will break his covenant with the Jews (by virtue of which they will have re-established the temple worship, @@reference osisRef="da 9:27"µµDaniel 9:27@@/referenceµµ and show himself in the temple, demanding that he be worshipped as God ; @@reference osisRef="mt 24:15"µµMatthew 24:15@@/referenceµµ; @@reference osisRef="2th 2:4"µµ2 Thessalonians 2:4@@/referenceµµ. \li (2) The active interposition of Satan "having great wrath" @@reference osisRef="re 12:12"µµRevelation 12:12@@/referenceµµ who gives his power to the Beast @@reference osisRef="re 13:4 re 13:5"µµRevelation 13:4,5@@/referenceµµ. \li (3) The unprecedented activity of demons @@reference osisRef="re 9:2 re 9:11"µµRevelation 9:2,11@@/referenceµµ and \li (4) the terrible "bowl" judgments of Re 16. \p The great tribulation will be, however, a period of salvation. An election out of Israel is seen as sealed for God @@reference osisRef="re 7:4-8"µµRevelation 7:4-8@@/referenceµµ and, with an innumerable multitude of Gentiles @@reference osisRef="re 7:9"µµRevelation 7:9@@/referenceµµ are said to have come "out of the great tribulation" @@reference osisRef="re 7:14"µµRevelation 7:14@@/referenceµµ. They are not of the priesthood, the church, to which they seem to stand somewhat in the relation of the Levites to the priests under the Mosaic Covenant. The great tribulation is immediately followed by the return of Christ in glory, and the events associated therewith @@reference osisRef="mt 24:29 mt 24:30"µµMatthew 24:29,30@@/referenceµµ. \p See "Remnant" @@reference osisRef="isa 1:9"µµIsaiah 1:9@@/referenceµµ. \p \it (See Scofield "@@reference osisRef="Scofield:Ro 11:5"µµRomans 11:5@@/referenceµµ")\it*. "Beast" See Scofield "@@reference osisRef="Scofield:da 9:24"µµDaniel 9:24@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:re 19:20"µµRevelation 19:20@@/referenceµµ" "Armageddon" @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ. See Scofield "@@reference osisRef="Scofield:re 19:17"µµRevelation 19:17@@/referenceµµ". \v 17 \bd God\bd* \p Adonai Jehovah. @@reference osisRef="isa 25:8"µµIsaiah 25:8@@/referenceµµ. \p \c 8 \p \v 1 \v 2 \bd angels\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \p \bd trumpets\bd* These are trumpets of angels; contrast "the trump of God" @@reference osisRef="1th 4:16"µµ1 Thessalonians 4:16@@/referenceµµ; @@reference osisRef="1co 15:52"µµ1 Corinthians 15:52@@/referenceµµ; @@reference osisRef="joe 2:1"µµJoel 2:1@@/referenceµµ; @@reference osisRef="am 3:6"µµAmos 3:6@@/referenceµµ. \v 3 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 4 \bd angel's\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 5 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 6 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 7 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 10 \bd angel\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \p \bd star\bd* Cf. @@reference osisRef="re 9:1"µµRevelation 9:1@@/referenceµµ; @@reference osisRef="isa 14:12"µµIsaiah 14:12@@/referenceµµ contra, @@reference osisRef="da 12:3"µµDaniel 12:3@@/referenceµµ \v 12 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 13 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \p \c 9 \p \v 1 \v 2 \bd smoke\bd* \p Contra, @@reference osisRef="re 21:24"µµRevelation 21:24@@/referenceµµ; @@reference osisRef="joe 2:10"µµJoel 2:10@@/referenceµµ. \v 4 \bd which had not\bd* \p @@reference osisRef="re 7:2 re 7:3"µµRevelation 7:2,3@@/referenceµµ contra, @@reference osisRef="re 13:16 re 13:17"µµRevelation 13:16,17@@/referenceµµ. \v 9 \bd breastplates\bd* \p @@reference osisRef="re 9:17"µµRevelation 9:17,@@/referenceµµ contra, @@reference osisRef="eph 6:14"µµEphesians 6:14@@/referenceµµ. \v 11 \bd angel\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \p \bd Apollyon\bd* i.e. Destroyer. Cf. @@reference osisRef="job 26:6"µµJob 26:6@@/referenceµµ; @@reference osisRef="1pe 5:8"µµ1 Peter 5:8@@/referenceµµ. \v 13 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 15 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \p \c 10 \p \v 1 \v 2 \bd a little book\bd* \p Contra, @@reference osisRef="re 5:1"µµRevelation 5:1@@/referenceµµ; @@reference osisRef="ps 40:7"µµPsalms 40:7@@/referenceµµ; @@reference osisRef="2pe 1:19-21"µµ2 Peter 1:19-21@@/referenceµµ. \v 5 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 7 \bd angel\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \p \bd mystery\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 13:11"µµMatthew 13:11@@/referenceµµ")\it*. \v 8 \bd angel\bd* \p See note, \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 9 \bd angel\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \p \bd Take it\bd* Cf. @@reference osisRef="eze 2:8 eze 2:9"µµEzekiel 2:8,9@@/referenceµµ; @@reference osisRef="eze 3:1-3"µµ 3:1-3@@/referenceµµ. \p \it (See Scofield "@@reference osisRef="Scofield:Eze 3:3"µµEzekiel 3:3@@/referenceµµ")\it* \v 10 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \c 11 \p \v 1 \v 2 \bd tread\bd* \p See "Times of the Gentiles." \it (See Scofield "@@reference osisRef="Scofield:Lu 21:24"µµLuke 21:24@@/referenceµµ")\it*. \v 4 \bd God\bd* \p Adonai. @@reference osisRef="zec 4:14"µµZechariah 4:14@@/referenceµµ. \v 8 \bd great city\bd* \p i.e. Jerusalem. \v 15 \bd angel\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \p \bd world\bd* kosmos = world-system. @@reference osisRef="joh 7:7"µµJohn 7:7@@/referenceµµ \p \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \c 12 \p \v 1 \v 6 \bd a thousand\bd* \p @@reference osisRef="re 11:2 re 11:3"µµRevelation 11:2,3@@/referenceµµ; @@reference osisRef="re 13:5"µµ 13:5@@/referenceµµ; @@reference osisRef="da 9:27"µµDaniel 9:27@@/referenceµµ; @@reference osisRef="da 7:14"µµ 7:14@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Da 7:14"µµDaniel 7:14@@/referenceµµ")\it*. \v 7 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 9 \bd world\bd* "oikoumene" = inhabited earth. \it (See Scofield "@@reference osisRef="Scofield:Lu 2:1"µµLuke 2:1@@/referenceµµ")\it*. \p \bd angels\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 10 \bd kingdom of our God\bd* \p The Dispensation of the Kingdom (@@reference osisRef="2sa 7:16"µµ2 Samuel 7:16@@/referenceµµ refs.) begins with the return of Christ to the earth, runs through the "thousand years" of His earth-rule, and ends when He has delivered up the kingdom to the Father. \it (See Scofield "@@reference osisRef="Scofield:1Co 15:24"µµ1 Corinthians 15:24@@/referenceµµ")\it*. \p \bd salvation\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \p \c 13 \p \v 1 \bd rise up\bd* \p Daniel's fourth beast, \it (See Scofield "@@reference osisRef="Scofield:Da 7:26"µµDaniel 7:26@@/referenceµµ")\it* , The "ten horns" are explained in @@reference osisRef="da 7:24"µµDaniel 7:24@@/referenceµµ; @@reference osisRef="re 17:12"µµRevelation 17:12@@/referenceµµ to be ten kings, and the whole vision is of the last form of Gentile world-power, a confederated ten-kingdom empire covering the sphere of authority of ancient Rome. @@reference osisRef="re 13:1-3"µµRevelation 13:1-3@@/referenceµµ refers to the ten-kingdom empire; vs. @@reference osisRef="re 13:4-10"µµRevelation 13:4-10@@/referenceµµ to the emperor, who is emphatically "the Beast." \p \it (See Scofield "@@reference osisRef="Scofield:Re 19:20"µµRevelation 19:20@@/referenceµµ")\it*. \v 2 \bd like unto a leopard\bd* \p The three animals, leopard, bear, and lion, are found in @@reference osisRef="da 7:4-6"µµDaniel 7:4-6@@/referenceµµ as symbols of the empires which preceded Rome, and whose characteristics all entered into the qualities of the Roman empire: Macedonian swiftness of conquest, Persian tenacity of purpose, Babylonish voracity. \v 3 \bd wounded to death\bd* \p Fragments of the ancient Roman empire have never ceased to exist as separate kingdoms. It was the imperial form of government which ceased; the one head wounded to death. What we have prophetically in @@reference osisRef="re 13:3"µµRevelation 13:3@@/referenceµµ is the restoration of the imperial form as such, though over a federated empire of ten kingdoms; the "head" is "healed," i.e. restored; there is an emperor again--the Beast. \p \bd world\bd* \p ge = earth. @@reference osisRef="joh 7:7"µµJohn 7:7,@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Re 13:8"µµRevelation 13:8@@/referenceµµ")\it*. \v 8 \bd world\bd* \p Kosmos, Summary: In the sense of the present world-system, the ethically bad sense of the word, refers to the "order," "arrangement," under which Satan has organized the world of unbelieving mankind upon his cosmic principle of force, greed, selfishness, ambition, and pleasure. @@reference osisRef="mt 4:8 mt 4:9"µµMatthew 4:8,9@@/referenceµµ; @@reference osisRef="joh 12:31"µµJohn 12:31@@/referenceµµ; @@reference osisRef="joh 14:30"µµ 14:30@@/referenceµµ; @@reference osisRef="joh 18:36"µµ 18:36@@/referenceµµ; @@reference osisRef="eph 2:2"µµEphesians 2:2@@/referenceµµ; @@reference osisRef="eph 6:12"µµ 6:12@@/referenceµµ; @@reference osisRef="1jo 2:15-17"µµ1 John 2:15-17@@/referenceµµ. This world- system is imposing and powerful with armies and fleets; is often outwardly religious, scientific, cultured, and elegant; but, seething with national and commercial rivalries and ambitions, is upheld in any real crisis only by armed force, and is dominated by Satanic principles. \v 16 \bd he causeth\bd* \p Antichrist the person is to be distinguished from the "many antichrists" @@reference osisRef="1jo 2:18"µµ1 John 2:18@@/referenceµµ and the "spirit of antichrist" @@reference osisRef="1jo 4:3"µµ1 John 4:3@@/referenceµµ which characterizes all. The supreme mark of all is the denial of the Christian truth of the incarnation of the Logos, the eternal Son in Jesus as the Christ @@reference osisRef="joh 1:1 joh 1:14"µµJohn 1:1,14@@/referenceµµ. \p \it (See Scofield "@@reference osisRef="Scofield:Mt 1:16"µµMatthew 1:16@@/referenceµµ")\it*. \p The "many antichrists" precede and prepare the way for the Antichrist, who is "the Beast out of the earth" of @@reference osisRef="re 13:11-17"µµRevelation 13:11-17@@/referenceµµ and the "false prophet" of ; @@reference osisRef="re 16:13"µµRevelation 16:13@@/referenceµµ; @@reference osisRef="re 19:20"µµ 19:20@@/referenceµµ; @@reference osisRef="re 20:10"µµ 20:10@@/referenceµµ. He is the last ecclesiastical head, as the Beast of @@reference osisRef="re 13:1-8"µµRevelation 13:1-8@@/referenceµµ is the last civil head. For purposes of persecution he is permitted to exercise the autocratic power of the emperor- Beast. \p \it (See Scofield "@@reference osisRef="Scofield:Re 19:20"µµRevelation 19:20@@/referenceµµ")\it*. \p \c 14 \p \v 1 \bd written in\bd* \p See, @@reference osisRef="re 7:3"µµRevelation 7:3@@/referenceµµ; @@reference osisRef="re 22:4"µµ 22:4@@/referenceµµ contra: @@reference osisRef="re 13:16"µµRevelation 13:16@@/referenceµµ. \v 4 \bd redeemed\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ro 3:24"µµRomans 3:24@@/referenceµµ")\it*. \v 6 \bd gospel\bd* \p Gospel. This great theme may be summarized as follows: \p I. In itself the word Gospel means good news. \p II. Four forms of the Gospel are to be distinguished" \li (1) The Gospel of the kingdom. This is the good news that God purposes to set up on the earth, in fulfilment of the Davidic Covenant @@reference osisRef="2sa 7:16"µµ2 Samuel 7:16@@/referenceµµ a kingdom, political, spiritual, Israelitish, universal, over which God's Son, David's heir, shall be King, and which shall be, for one thousand years, the manifestation of the righteousness of God in human affairs. \it (See Scofield "@@reference osisRef="Scofield:Mt 3:2"µµMatthew 3:2@@/referenceµµ")\it*. \p Two preachings of this Gospel are mentioned, one past, beginning with the ministry of John the Baptist, continued by our Lord and His disciples, and ending with the Jewis rejection of the King. The other is yet future @@reference osisRef="mt 24:14"µµMatthew 24:14@@/referenceµµ during the great tribulation, and immediately preceding the coming of the King in glory. \li (2) The Gospel of the grace of God. This is the good news that Jesus Christ, the rejected King, has died on the cross for the sins of the world, that He was raised from the dead for our justification, and that by Him all that believe are justified from all things. This form of the Gospel is described in many ways. It is the Gospel "of God" @@reference osisRef="ro 1:1"µµRomans 1:1@@/referenceµµ because it originates in His love; "of Christ" @@reference osisRef="2co 10:14"µµ2 Corinthians 10:14@@/referenceµµ because it flows from His sacrifice, and because He is the alone Object of Gospel faith; of the "grace of God" @@reference osisRef="ac 20:24"µµActs 20:24@@/referenceµµ because it saves those whom the law curses; of "the glory" ; @@reference osisRef="1ti 1:11"µµ1 Timothy 1:11@@/referenceµµ; @@reference osisRef="2co 4:4"µµ2 Corinthians 4:4@@/referenceµµ because it concerns Him who is in the glory, and who is bringing the many sons to glory @@reference osisRef="heb 2:10"µµHebrews 2:10@@/referenceµµ of "our salvation" @@reference osisRef="eph 1:13"µµEphesians 1:13@@/referenceµµ because it is the "power of God unto salvation to every one that believeth" @@reference osisRef="ro 1:16"µµRomans 1:16@@/referenceµµ of "the uncircumcision" @@reference osisRef="ga 2:7"µµGalatians 2:7@@/referenceµµ because it saves wholly apart from forms and ordinances of "peace" @@reference osisRef="eph 6:15"µµEphesians 6:15@@/referenceµµ because through Christ it makes peace between the sinner and God, and imparts inward peace. \li (3) The everlasting Gospel @@reference osisRef="re 14:6"µµRevelation 14:6@@/referenceµµ. This is to be preached to the earth-dwellers at the very end of the great tribulation and immediately preceding the judgment of the nations @@reference osisRef="mt 15:31"µµMatthew 15:31@@/referenceµµ. It is neither the Gospel of the kingdom, nor of grace. Though its burden is judgment, not salvation, it is good news to Israel and to those who, during the tribulation, have been saved ; @@reference osisRef="re 7:9-14"µµRevelation 7:9-14@@/referenceµµ; @@reference osisRef="lu 21:28"µµLuke 21:28@@/referenceµµ; @@reference osisRef="ps 96:11-13"µµPsalms 96:11-13@@/referenceµµ; @@reference osisRef="isa 35:4-10"µµIsaiah 35:4-10@@/referenceµµ. \li (4) That which Paul calls, "my Gospel" @@reference osisRef="ro 2:16"µµRomans 2:16@@/referenceµµ. This is the Gospel of the grace of God in its fullest development, but includes the revelation of the result of that Gospel in the outcalling of the church, her relationships, position, privileges, and responsibility. It is the distinctive truth of Ephesians and Colossians, but interpenetrates all of Paul's writings. \p III. There is "another Gospel" @@reference osisRef="ga 1:6"µµGalatians 1:6@@/referenceµµ; @@reference osisRef="2co 11:4"µµ2 Corinthians 11:4@@/referenceµµ "which is not another," but a perversion of the Gospel of the grace of God, against which we are warned. It has many seductive forms, but the test is one--it invariably denies the sufficiency of grace alone to save, keep, and perfect, and mingles with grace some kind of human merit. In Galatia it was law, in Colosse fanaticism @@reference osisRef="col 2:18"µµColossians 2:18,@@/referenceµµ etc. In any form its teachers lie under the awful anathema of God. \p \bd angel\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 8 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 9 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 10 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 11 \bd no rest\bd* \p Contra, @@reference osisRef="re 4:8"µµRevelation 4:8@@/referenceµµ. \v 14 \bd like unto the Son\bd* \p Cf. @@reference osisRef="mt 26:64"µµMatthew 26:64,@@/referenceµµ Contra, @@reference osisRef="1th 4:16 1th 4:17"µµ1 Thessalonians 4:16,17@@/referenceµµ \v 15 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 17 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 19 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \c 15 \p \v 1 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 6 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 7 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* , \v 8 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \c 16 \p \v 1 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 3 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 8 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 10 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 12 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 14 \bd kings\bd* Times of the Gentiles @@reference osisRef="re 16:19"µµRevelation 16:19@@/referenceµµ; @@reference osisRef="lu 21:24"µµLuke 21:24@@/referenceµµ. \p \bd world\bd* "oikoumene" = inhabited earth. \it (See Scofield "@@reference osisRef="Scofield:Lu 2:1"µµLuke 2:1@@/referenceµµ")\it*. \v 16 \bd Armageddon\bd* \p i.e. Mount of Slaughter. \v 17 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 19 \bd Babylon\bd* \p Summary: The Times of the Gentiles is that long period beginning with the Babylonian captivity of Judah, under Nebuchadnezzar, and to be brought to an end by the destruction of Gentile world-power by the "stone cut out without hands" @@reference osisRef="da 2:34 da 2:35 da 2:44"µµDaniel 2:34,35,44@@/referenceµµ i.e., the coming of the Lord in glory @@reference osisRef="re 19:11 re 19:21"µµRevelation 19:11,21@@/referenceµµ until which time Jerusalem is politically subject to Gentile rule. @@reference osisRef="lu 21:24"µµLuke 21:24@@/referenceµµ. \p \bd kings\bd* "Times of the Gentiles" @@reference osisRef="re 16:19"µµRevelation 16:19@@/referenceµµ; @@reference osisRef="lu 21:24"µµLuke 21:24@@/referenceµµ. \p \bd Babylon\bd* \it (See Scofield "@@reference osisRef="Scofield:Isa 13:1"µµIsaiah 13:1@@/referenceµµ")\it* \p \c 17 \p \v 1 \bd angels\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 5 \bd mystery\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 13:11"µµMatthew 13:11@@/referenceµµ")\it* \p \bd Babylon\bd* See note 2, @@reference osisRef="isa 13:1"µµIsaiah 13:1@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Isa 13:1"µµIsaiah 13:1@@/referenceµµ")\it* \v 7 \bd angel\bd* \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \p \bd mystery\bd* \it (See Scofield "@@reference osisRef="Scofield:Mt 13:11"µµMatthew 13:11@@/referenceµµ")\it* \p \c 18 \p \v 1 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 2 \bd Babylon\bd* \p Babylon, "confusion," is repeatedly used by the prophets in a symbolic sense (\it (See Scofield "@@reference osisRef="Scofield:Isa 13:2"µµIsaiah 13:2@@/referenceµµ")\it* ), note 2. Two "Babylons" are to be distinguished in the Revelation: ecclesiastical babylon, which is apostate Christendom, headed up under the Papacy; and political babylon, which is the Beast's confederated empire, the last form of Gentile world-dominion. Ecclesiastical Babylon is "the great whore" @@reference osisRef="re 17:1"µµRevelation 17:1@@/referenceµµ and is destroyed by political Babylon @@reference osisRef="re 17:15-18"µµRevelation 17:15-18@@/referenceµµ that the beast may be the alone object of worship. ; @@reference osisRef="2th 2:3 2th 2:4"µµ2 Thessalonians 2:3,4@@/referenceµµ; @@reference osisRef="re 13:15"µµRevelation 13:15@@/referenceµµ. The power of political Babylon is destroyed by the return of the Lord in glory. (See "Armageddon,") ; @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ; @@reference osisRef="re 19:17"µµ 19:17@@/referenceµµ. The notion of a literal Babylon to be rebuilt on the site of ancient Babylon is in conflict with @@reference osisRef="isa 13:19-22"µµIsaiah 13:19-22@@/referenceµµ. But the language of @@reference osisRef="re 18:10 re 18:16 re 18:18"µµRevelation 18:10,16,18@@/referenceµµ seems beyond question to identify "Babylon," the "city" of luxury and traffic, with "Babylon" the ecclesiastical centre, viz. Rome. The very kings who hate ecclesiastical Babylon deplore the destruction of commercial Babylon. \v 4 \bd sins\bd* \p Sin. \it (See Scofield "@@reference osisRef="Scofield:Ro 3:23"µµRomans 3:23@@/referenceµµ")\it*. \v 10 \bd Babylon\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Isa 13:1"µµIsaiah 13:1@@/referenceµµ")\it* , note 2. \v 22 \bd voice\bd* \p Cf. @@reference osisRef="isa 24:8"µµIsaiah 24:8@@/referenceµµ contra, @@reference osisRef="re 14:1-3"µµRevelation 14:1-3@@/referenceµµ. \c 19 \p \v 1 \bd Salvation\bd* \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \v 4 \bd beasts\bd* \p living creatures. \it (See Scofield "@@reference osisRef="Scofield:Eze 1:5"µµEzekiel 1:5@@/referenceµµ")\it*. \v 7 \bd wife\bd* \p The "Lamb's wife" here is the "bride" @@reference osisRef="re 21:9"µµRevelation 21:9@@/referenceµµ the Church, identified with the "heavenly Jerusalem" @@reference osisRef="heb 12:22 heb 12:23"µµHebrews 12:22,23@@/referenceµµ and to be distinguished from Israel, the adulterous and repudiated "wife" of Jehovah, yet to be restored ; @@reference osisRef="isa 54:1-10"µµIsaiah 54:1-10@@/referenceµµ; @@reference osisRef="ho 2:1-17"µµHosea 2:1-17@@/referenceµµ who is identified with the earth @@reference osisRef="ho 2:23"µµHosea 2:23@@/referenceµµ. A forgiven and restored wife could not be called either a virgin @@reference osisRef="2co 11:2 2co 11:3"µµ2 Corinthians 11:2,3@@/referenceµµ or a bride. \v 8 \bd righteousness\bd* \p The garment is Scripture is a symbol of righteousness. In the bad ethical sense it symbolizes self-righteousness (e.g) @@reference osisRef="isa 64:6"µµIsaiah 64:6@@/referenceµµ; @@reference osisRef="php 3:6-8"µµPhilippians 3:6-8@@/referenceµµ the best that a moral and religious man under law could do). In the good ethical sense the garment symbolizes "the righteousness of God...upon all them that believe." \p \it (See Scofield "@@reference osisRef="Scofield:Ro 3:21"µµRomans 3:21@@/referenceµµ")\it*. \v 11 \bd saw heaven opened\bd* \p \bd saw heaven opened\bd* \p The vision is of the departure from heaven of Christ and the saints and angels preparatory to the catastrophe in which Gentile world-power, headed up in the Beast, is smitten by the "stone cut out without hands," @@reference osisRef="da 2:34 da 2:35"µµDaniel 2:34,35@@/referenceµµ. \p \bd white horse\bd* Contra, @@reference osisRef="re 6:2"µµRevelation 6:2@@/referenceµµ; @@reference osisRef="ps 45:4"µµPsalms 45:4,@@/referenceµµ contra, @@reference osisRef="mt 21:2-5"µµMatthew 21:2-5@@/referenceµµ \p \bd Day of the Lord\bd* (Day of Jehovah) vs. @@reference osisRef="isa 2:10-22"µµIsaiah 2:10-22@@/referenceµµ; @@reference osisRef="isa 4:1-6"µµ 4:1-6@@/referenceµµ ; @@reference osisRef="isa 11:10-13"µµ 11:10-13@@/referenceµµ; @@reference osisRef="isa 13:9-16"µµ 13:9-16@@/referenceµµ ; @@reference osisRef="isa 24:21-23"µµ 24:21-23@@/referenceµµ; @@reference osisRef="isa 26:20 isa 26:21"µµ 26:20,21@@/referenceµµ @@reference osisRef="isa 63:1-6"µµ 63:1-6@@/referenceµµ; @@reference osisRef="isa 66:15-24"µµ 66:15-24@@/referenceµµ; @@reference osisRef="re 19:11-21"µµRevelation 19:11-21@@/referenceµµ. \v 17 \bd Come\bd* \p Armageddon (the ancient hill and valley of Megiddo, west of Jordan in the plain of Jezreel) is the appointed place for the beginning of the great battle in which the Lord, at His coming in glory, will deliver the Jewish remnant besieged by the Gentile world- powers under the Beast and False Prophet @@reference osisRef="re 16:13-16"µµRevelation 16:13-16@@/referenceµµ; @@reference osisRef="zec 12:1-9"µµZechariah 12:1-9@@/referenceµµ. Apparently the besieging hosts, whose approach to Jerusalem is described in @@reference osisRef="isa 10:28-32"µµIsaiah 10:28-32@@/referenceµµ alarmed by the signs which precede the Lord's coming @@reference osisRef="mt 24:29 mt 24:30"µµMatthew 24:29,30@@/referenceµµ have fallen back to Megiddo, after the events of @@reference osisRef="zec 14:2"µµZechariah 14:2@@/referenceµµ where their destruction begins; a destruction consummated in Moab and the plains of Idumea @@reference osisRef="isa 63:1-6"µµIsaiah 63:1-6@@/referenceµµ. This battle is the first event in "the day of Jehovah" @@reference osisRef="isa 2:12"µµIsaiah 2:12@@/referenceµµ and is the fulfilment of the smiting-stone prophecy of @@reference osisRef="da 2:35"µµDaniel 2:35@@/referenceµµ. \v 19 \bd make war\bd* \p The day of Jehovah (called, also, "that day," and "the great day") is that lengthened period of time beginning with the return of the Lord in glory, and ending with the purgation of the heavens and the earth by fire preparatory to the new heavens and the new earth @@reference osisRef="isa 65:17-19"µµIsaiah 65:17-19@@/referenceµµ; @@reference osisRef="isa 66:22"µµIsaiah 66:22@@/referenceµµ; @@reference osisRef="2pe 3:13"µµ2 Peter 3:13@@/referenceµµ; @@reference osisRef="re 21:1"µµRevelation 21:1@@/referenceµµ. The order of events appears to be: \li (1) The return of the Lord in glory @@reference osisRef="mt 24:29 mt 24:30"µµMatthew 24:29,30@@/referenceµµ \li (2) the destruction of the Beast and his host, "the kings of the earth and their armies," and the false prophet, which is the "great and terrible" aspect of the day @@reference osisRef="re 19:11-21"µµRevelation 19:11-21@@/referenceµµ. \li (3) the judgment of the nations @@reference osisRef="zec 14:1-9"µµZechariah 14:1-9@@/referenceµµ; @@reference osisRef="mt 25:31-46"µµMatthew 25:31-46@@/referenceµµ. \li (4) the thousand years, i.e, the kingdom-age @@reference osisRef="re 20:4-6"µµRevelation 20:4-6@@/referenceµµ. \li (5) the Satanic revolt and its end @@reference osisRef="re 20:7-10"µµRevelation 20:7-10@@/referenceµµ. \li (6) the second resurrection and final judgment @@reference osisRef="re 20:11-15"µµRevelation 20:11-15@@/referenceµµ and \li (7) the "day of God," earth purged by fire @@reference osisRef="2pe 3:10-13"µµ2 Peter 3:10-13@@/referenceµµ. \p The day of the Lord is preceded by seven signs: \li (1) The sending of Elijah @@reference osisRef="mal 4:5"µµMalachi 4:5@@/referenceµµ; @@reference osisRef="re 11:3-6"µµRevelation 11:3-6@@/referenceµµ \li (2) cosmical disturbances @@reference osisRef="joe 2:1-12"µµJoel 2:1-12@@/referenceµµ; @@reference osisRef="mt 24:29"µµMatthew 24:29@@/referenceµµ; @@reference osisRef="ac 2:19 ac 2:20"µµActs 2:19,20@@/referenceµµ; @@reference osisRef="re 6:12-17"µµRevelation 6:12-17@@/referenceµµ \li (3) the insensibility of the professing church @@reference osisRef="1th 5:1-3"µµ1 Thessalonians 5:1-3@@/referenceµµ \li (4) the apostasy of the professing church, then become "Laodicea" @@reference osisRef="2th 2:3"µµ2 Thessalonians 2:3@@/referenceµµ \li (5) the rapture of the true church @@reference osisRef="1th 4:17"µµ1 Thessalonians 4:17@@/referenceµµ. \li (6) the manifestation of the "man of sin," the Beast @@reference osisRef="2th 2:1-8"µµ2 Thessalonians 2:1-8@@/referenceµµ \li (7) the apocalyptic judgments (Rev. 11.-18). \p \bd make war\bd* Armageddon (battle of). See note, @@reference osisRef="re 16:14"µµRevelation 16:14@@/referenceµµ; @@reference osisRef="re 19:17"µµ 19:17@@/referenceµµ \it (See Scofield "@@reference osisRef="Scofield:Re 19:17"µµRevelation 19:17@@/referenceµµ")\it* \v 20 \bd Beast\bd* \p The Beast, Summary: This "Beast" is the "little horn" of @@reference osisRef="da 7:24-26"µµDaniel 7:24-26@@/referenceµµ and "desolator" of @@reference osisRef="da 9:27"µµDaniel 9:27@@/referenceµµ the "abomination of desolation" of @@reference osisRef="mt 24:15"µµMatthew 24:15@@/referenceµµ the "man of sin" of @@reference osisRef="2th 2:4-8"µµ2 Thessalonians 2:4-8@@/referenceµµ earth's last and most awful tyrant, Satan's fell instrument of wrath and hatred against God and the Jewish saints. He is, perhaps, identical with the rider on the white horse of @@reference osisRef="re 6:2"µµRevelation 6:2@@/referenceµµ who begins by the peaceful conquest of three of the ten kingdoms into which the former Roman empire will then be divided, but who soon establishes the ecclesiastical and governmental tyranny described in Dan. 7., 9., 11.; Re 13. To him Satan gives the power which he offered to Christ. ; @@reference osisRef="mt 4:8 mt 4:9"µµMatthew 4:8,9@@/referenceµµ; @@reference osisRef="re 13:4"µµRevelation 13:4@@/referenceµµ. See "The great tribulation," @@reference osisRef="ps 2:5"µµPsalms 2:5@@/referenceµµ. \p \it (See Scofield "@@reference osisRef="Scofield:Re 7:14"µµRevelation 7:14@@/referenceµµ")\it*. \c 20 \p \v 1 \v 2 \bd thousand years\bd* \p The duration of the kingdom of heaven in its mediatorial form \it (See Scofield "@@reference osisRef="Scofield:1Co 15:24"µµ1 Corinthians 15:24@@/referenceµµ")\it*. \v 5 \bd first resurrection\bd* \p The "resurrection of the just" is mentioned in @@reference osisRef="lu 14:13 lu 14:14"µµLuke 14:13,14@@/referenceµµ and the resurrection of "life" distinguished from the "resurrection unto damnation" in @@reference osisRef="joh 5:29"µµJohn 5:29@@/referenceµµ. We here learn for the first time what interval of time separates these two resurrections. \p \it (See Scofield "@@reference osisRef="Scofield:1Co 15:52"µµ1 Corinthians 15:52@@/referenceµµ")\it*. \v 8 \bd Gog\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Eze 38:2"µµEzekiel 38:2@@/referenceµµ")\it*. \v 10 \bd devil\bd* \p Satan, Summary: This fearful being, apparently created one of the cherubim \it (See Scofield "@@reference osisRef="Scofield:Eze 1:5"µµEzekiel 1:5@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:eze 28:12"µµEzekiel 28:12@@/referenceµµ" and anointed for a position of great authority, perhaps over the primitive creation, (note 3); See Scofield "@@reference osisRef="Scofield:ge 1:2"µµGenesis 1:2@@/referenceµµ" @@reference osisRef="eze 28:11-15"µµEzekiel 28:11-15@@/referenceµµ fell through pride @@reference osisRef="isa 14:12-14"µµIsaiah 14:12-14@@/referenceµµ His "I will" @@reference osisRef="isa 14:13"µµIsaiah 14:13@@/referenceµµ marks the introduction of sin into the universe. Cast out of heaven @@reference osisRef="lu 10:18"µµLuke 10:18@@/referenceµµ he makes earth and air the scene of his tireless activity ; @@reference osisRef="eph 2:2"µµEphesians 2:2@@/referenceµµ; @@reference osisRef="1pe 5:8"µµ1 Peter 5:8@@/referenceµµ. After the creation of man he entered into the serpent. See Scofield "@@reference osisRef="Scofield:ge 3:1"µµGenesis 3:1@@/referenceµµ", and, beguiling Eve by his subtilty, secured the downfall of Adam and through him of the race, and the entrance of sin into the world of men @@reference osisRef="ro 5:12-14"µµRomans 5:12-14@@/referenceµµ. \p The Adamic Covenant \it (See Scofield "@@reference osisRef="Scofield:Ge 3:14"µµGenesis 3:14@@/referenceµµ")\it* promised the ultimate destruction of Satan through the "Seed of the woman." Then began his long warfare against the work of God in behalf of humanity, which still continues. The present world-system @@reference osisRef="re 13:8"µµRevelation 13:8@@/referenceµµ organized upon the principle of force, greed, selfishness, ambition, and sinful pleasure, is his work and was the bribe which he offered to Christ @@reference osisRef="mt 4:8 mt 4:9"µµMatthew 4:8,9@@/referenceµµ. Of that world-system he is prince ; @@reference osisRef="joh 14:30"µµJohn 14:30@@/referenceµµ; @@reference osisRef="joh 16:11"µµ 16:11@@/referenceµµ and god @@reference osisRef="2co 4:4"µµ2 Corinthians 4:4@@/referenceµµ. As "prince of the power of the air" @@reference osisRef="eph 2:2"µµEphesians 2:2@@/referenceµµ he is at the head of vast host of demons. See Scofield "@@reference osisRef="Scofield:mt 7:22"µµMatthew 7:22@@/referenceµµ". To him, under God, was committed upon earth the power of death @@reference osisRef="heb 2:14"µµHebrews 2:14@@/referenceµµ. Cast out of heaven as his proper sphere and "first estate," he still has access to God as the "accuser of the brethren" @@reference osisRef="re 12:10"µµRevelation 12:10@@/referenceµµ and is permitted a certain power of sifting or testing the self-confident and carnal among believers ; @@reference osisRef="job 1:6-11"µµJob 1:6-11@@/referenceµµ; @@reference osisRef="lu 22:31 lu 22:32"µµLuke 22:31,32@@/referenceµµ; @@reference osisRef="1co 5:5"µµ1 Corinthians 5:5@@/referenceµµ; @@reference osisRef="1ti 1:20"µµ1 Timothy 1:20@@/referenceµµ but this is strictly permissive and limited power, and believers so sifted are kept in faith through the advocacy of Christ @@reference osisRef="lu 22:31 lu 22:32"µµLuke 22:31,32@@/referenceµµ. See Scofield "@@reference osisRef="Scofield:1jo 2:1"µµ1 John 2:1@@/referenceµµ". At the beginning of the great tribulation Satan's privilege of access to God as accuser will be withdrawn @@reference osisRef="re 12:7-12"µµRevelation 12:7-12@@/referenceµµ. At the return of Christ in glory Satan will be bound for one thousand years @@reference osisRef="re 20:2"µµRevelation 20:2@@/referenceµµ after which he will be "loosed for a little season" @@reference osisRef="re 20:3 re 20:7 re 20:8"µµRevelation 20:3,7,8@@/referenceµµ and will become the head of final effort to overthrow the kingdom. Defeated in this, he will be finally cast into the lake of fire, his final doom. The notion that he reigns in hell is Miltonic, not biblical. He is prince of this present world-system, but will be tormented in the lake of fire. \v 11 \bd And I saw\bd* \p \bd great white throne\bd* \p The expressions, "the judgment," or, "day of judgment," as the passages and their context show, refer to the final judgment of @@reference osisRef="re 20:11-15"µµRevelation 20:11-15@@/referenceµµ. \p \bd there was found no place for him\bd* \p The "day of destruction" is that aspect of the day of Jehovah @@reference osisRef="isa 2:12"µµIsaiah 2:12@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Re 19:19"µµRevelation 19:19@@/referenceµµ")\it* (Summary) which visits final and eternal judgment upon the wicked. Three such "days" are included in the "day" of Jehovah, and are described in the references beginning with @@reference osisRef="isa 34:1-9"µµIsaiah 34:1-9@@/referenceµµ. See Scofield "@@reference osisRef="Scofield:mt 25:32"µµMatthew 25:32@@/referenceµµ". \p \bd And I saw\bd* \it (See Scofield "@@reference osisRef="Scofield:Re 20:12"µµRevelation 20:12@@/referenceµµ")\it*. \v 12 \bd judged\bd* \p The final judgment. The subjects are the "dead." As the redeemed were raised from among the dead one thousand years before @@reference osisRef="re 20:5"µµRevelation 20:5@@/referenceµµ and have been in glory with Christ during that period, the "dead" can only be the wicked dead, from the beginning to the setting up of the great white throne in space. As there are degrees of punishment @@reference osisRef="lu 12:27 lu 12:48"µµLuke 12:27,48@@/referenceµµ the dead are judged according to their works. The book of life is there to answer such as plead their works for justification, e.g. @@reference osisRef="mt 7:22 mt 7:23"µµMatthew 7:22,23@@/referenceµµ an awful blank where the name might have been. \p The Judgments, Summary: Among the many judgments mentioned in Scripture, seven are invested with especial significance. These are: \li (1) The judgment of the Believer's sins in the cross of Christ \it (See Scofield "@@reference osisRef="Scofield:Joh 12:31"µµJohn 12:31@@/referenceµµ")\it*. \li (2) the believer's self-judgment \it (See Scofield "@@reference osisRef="Scofield:1Co 11:31"µµ1 Corinthians 11:31@@/referenceµµ")\it*. \li (3) the judgment of the believers' works \it (See Scofield "@@reference osisRef="Scofield:2Co 5:10"µµ2 Corinthians 5:10@@/referenceµµ")\it* \li (4) the judgment of the nations at the return of Christ \it (See Scofield "@@reference osisRef="Scofield:Mt 25:32"µµMatthew 25:32@@/referenceµµ")\it* \li (5) the judgment of Israel at the return of Christ \it (See Scofield "@@reference osisRef="Scofield:Eze 20:37"µµEzekiel 20:37@@/referenceµµ")\it* \li (6) the judgment of angels after the one thousand years \it (See Scofield "@@reference osisRef="Scofield:Jude 1:6"µµJude 1:6@@/referenceµµ")\it* , and \li (7) the judgment of the wicked dead with which the history of the present earth ends. \p \v 13 \bd hell\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Lu 16:23"µµLuke 16:23@@/referenceµµ")\it*. \v 14 \bd second death\bd* \p Second death, Summary: "The second death" and the "lake of fire" are identical terms @@reference osisRef="re 20:14"µµRevelation 20:14@@/referenceµµ and are used of the eternal state of the wicked. It is "second" relative to the preceding physical death of the wicked in unbelief and rejection of God; their eternal state is one of eternal "death" (i.e. separation from God) in sins @@reference osisRef="joh 8:21 joh 8:24"µµJohn 8:21,24@@/referenceµµ. That the second death is not annihilation is shown by a comparison of ; @@reference osisRef="re 19:20"µµRevelation 19:20@@/referenceµµ; @@reference osisRef="re 20:10"µµ 20:10@@/referenceµµ. After one thousand years in the lake of fire the Beast and False Prophet are still there, undestroyed. The words "forever and forever" ("to the ages of the ages") are used in @@reference osisRef="heb 1:8"µµHebrews 1:8@@/referenceµµ for the duration of the throne of God, eternal in the sense of unending. \c 21 \p \v 8 \bd second death\bd* \p Second death, Summary: "The second death" and the "lake of fire" are identical terms @@reference osisRef="re 20:14"µµRevelation 20:14@@/referenceµµ and are used of the eternal state of the wicked. It is "second" relative to the preceding physical death of the wicked in unbelief and rejection of God; their eternal state is one of eternal "death" (i.e. separation from God) in sins @@reference osisRef="joh 8:21 joh 8:24"µµJohn 8:21,24@@/referenceµµ. That the second death is not annihilation is shown by a comparison of ; @@reference osisRef="re 19:20"µµRevelation 19:20@@/referenceµµ; @@reference osisRef="re 20:10"µµ 20:10@@/referenceµµ. After one thousand years in the lake of fire the Beast and False Prophet are still there, undestroyed. The words "forever and forever" ("to the ages of the ages") are used in @@reference osisRef="heb 1:8"µµHebrews 1:8@@/referenceµµ for the duration of the throne of God, eternal in the sense of unending. \v 12 \bd angels\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 17 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it* \v 21 \bd street\bd* \p @@reference osisRef="re 22:2"µµRevelation 22:2,@@/referenceµµ cf: @@reference osisRef="re 3:4"µµRevelation 3:4@@/referenceµµ. \v 24 \bd saved\bd* \p Scofield "@@reference osisRef="ro 1:16"µµRomans 1:16@@/referenceµµ". \c 22 \p \v 1 \v 8 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 11 See definitions O.T. righteousness @@reference osisRef="lu 2:25"µµLuke 2:25@@/referenceµµ N.T. righteousness \it (See Scofield "@@reference osisRef="Scofield:Ro 3:21"µµRomans 3:21@@/referenceµµ")\it* , @@reference osisRef="ro 10:10"µµRomans 10:10@@/referenceµµ righteous living @@reference osisRef="1jo 3:7"µµ1 John 3:7@@/referenceµµ self-righteousness @@reference osisRef="ro 10:3"µµRomans 10:3@@/referenceµµ. \p \bd holy\bd* \p Sanctification, holiness, Summary: \li (1) In both Testaments the same Hebrew and Greek words are rendered by the English works "sanctify" and "holy," in their various grammatical forms. The one uniform meaning is, "to set apart for God." \li (2) In both Testaments the words are used of "things" and "persons". \li (3) When used of things no moral quality is implied; they are sanctified or made holy because set apart for God. \li (4) Sanctification when used of persons has a threefold meaning. \li (a) In position, believers are eternally set apart for God by redemption, "through the offering of the body of Jesus Christ once" @@reference osisRef="heb 10:9 heb 10:10"µµHebrews 10:9,10@@/referenceµµ. Positionally, therefore, believers are "saints" and "holy" from the moment of believing ; @@reference osisRef="php 1:1"µµPhilippians 1:1@@/referenceµµ; @@reference osisRef="heb 3:1"µµHebrews 3:1@@/referenceµµ. \li (b) In experience, the believer is being sanctified by the work of the Holy Spirit through the Scriptures @@reference osisRef="joh 17:17"µµJohn 17:17@@/referenceµµ; @@reference osisRef="2co 3:18"µµ2 Corinthians 3:18@@/referenceµµ; @@reference osisRef="eph 5:25 eph 5:26"µµEphesians 5:25,26@@/referenceµµ; @@reference osisRef="1th 5:23 1th 5:24"µµ1 Thessalonians 5:23,24@@/referenceµµ \li (c) In consummation, the believer's complete sanctification awaits the appearing of the Lord @@reference osisRef="eph 5:27"µµEphesians 5:27@@/referenceµµ; @@reference osisRef="1jo 3:2"µµ1 John 3:2@@/referenceµµ See "Salvation," \it (See Scofield "@@reference osisRef="Scofield:Ro 1:16"µµRomans 1:16@@/referenceµµ")\it*. \p \v 19 Inspiration: Summary. The testimony of the Bible to itself. \li (1) The writers affirm, where they speak of the subject at all, they speak by direct divine authority. \li (2) They invariably testify that the words, and not the ideas merely, are inspired. The most important passage is @@reference osisRef="1co 2:7-15"µµ1 Corinthians 2:7-15@@/referenceµµ which see. \li (3) The whole attitude of Jesus Christ toward the Old Testament, as disclosed in His words, both before His death and after His resurrection, confirms its truth and divine origin, and He explicitly ascribes the Pentateuch to Moses. \li (4) In promising subsequent revelations after the predicted advent of the Spirit @@reference osisRef="joh 16:12-15"µµJohn 16:12-15@@/referenceµµ our Lord prepared the way for the New Testament. \li (5) The writers of the New Testament invariably treat the Old Testament as authoritative and inspired. \it (See Scofield "@@reference osisRef="Scofield:2Pe 1:19"µµ2 Peter 1:19@@/referenceµµ")\it*. See Scofield "@@reference osisRef="Scofield:1co 2:13"µµ1 Corinthians 2:13@@/referenceµµ". \p \bd life\bd* Eternal life, Summary of the teaching: \li (1) The life is called "eternal" because it was from the eternity which is past unto the eternity which is to come--it is the life of God revealed in Jesus Christ, who is God @@reference osisRef="joh 1:4"µµJohn 1:4@@/referenceµµ; @@reference osisRef="joh 5:26"µµ 5:26@@/referenceµµ; @@reference osisRef="1jo 1:1 1jo 1:2"µµ1 John 1:1,2@@/referenceµµ \li (2) This life of God, which was revealed in Christ, is imparted in a new birth by the Holy Spirit, acting upon the word of God, to every believer on the Lord Jesus Christ @@reference osisRef="joh 3:3-15"µµJohn 3:3-15@@/referenceµµ. \li (3) The life thus imparted was from the beginning." But the recipient is a "new creation" @@reference osisRef="2co 5:17"µµ2 Corinthians 5:17@@/referenceµµ; @@reference osisRef="ga 6:15"µµGalatians 6:15@@/referenceµµ. \li (4) The life of God which is the believer is an unsevered part of the life which eternally was, and eternally is, in Christ Jesus--one life, in Him and in the believer--Vine and branches; Head and members @@reference osisRef="1co 6:17"µµ1 Corinthians 6:17@@/referenceµµ; @@reference osisRef="ga 2:20"µµGalatians 2:20@@/referenceµµ; @@reference osisRef="col 1:27"µµColossians 1:27@@/referenceµµ; @@reference osisRef="col 3:3 col 3:4"µµ 3:3,4@@/referenceµµ; @@reference osisRef="1jo 5:11 1jo 5:12"µµ1 John 5:11,12@@/referenceµµ; @@reference osisRef="joh 15:1-5"µµJohn 15:1-5@@/referenceµµ @@reference osisRef="1co 12:12-14"µµ1 Corinthians 12:12-14@@/referenceµµ. scofield-main/usfm/sco.usfm7.usfm000066400000000000000000000226061435660420000172700ustar00rootroot00000000000000\id JDG \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Judges \p @@reference osisRef="jud 1"µµRead first chapter of Judges@@/referenceµµ \p This book takes its name from the thirteen men raised up to deliver Israel in the declension and disunion which followed the death of Joshua. Through these men Jehovah continued His personal government of Israel. The key-verse to the condition of Israel is (@@reference osisRef="jud 17:6"µµJudges 17:6@@/referenceµµ), "Every man did that which was right in his own eyes." Two facts stand out--the utter failure of Israel; the persistent grace of Jehovah. In the choice of the Judges is illustrated Zechariah's great word (@@reference osisRef="zec 4:6"µµZechariah 4:6@@/referenceµµ), "not by might, nor by power, but by My Spirit, saith the Lord"; and Paul's word (@@reference osisRef="1co 1:25"µµ1 Corinthians 1:25@@/referenceµµ), "not many wise men after the flesh, not many mighty, not many noble, are called." \p The book records seven apostasies, seven servitudes to seven heathen nations, seven deliverances. The spiritual parallel is found in the history of the professing church since the Apostles, in the rise of sects and the lost sense of the unity of the one body (@@reference osisRef="1co 12:12 1co 12:13"µµ1 Corinthians 12:12,13@@/referenceµµ). \p Judges is in two parts: \li 1-16 inclusive; key-verse, Judges2:18. \li 17-21; key-verse, Judges21:25. \p The events recorded in Judges cover a period of 305 years (Ussher). \p \c 2 \p \v 1 \bd angel\bd* \p See note. \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 9 \bd Timmathheres\bd* \p Timnathserah. @@reference osisRef="jos 19:50"µµJoshua 19:50@@/referenceµµ. \v 13 \bd Ashtaroth\bd* \p Ashtaroth, plural of Ashtoreth @@reference osisRef="1ki 11:5"µµ1 Kings 11:5@@/referenceµµ were figures of Ashtoreth the Phoenician goddess (the Astarte of the Greeks), which were worshipped as idols during times of spiritual declension in Israel. ; @@reference osisRef="jud 10:6"µµJudges 10:6@@/referenceµµ; @@reference osisRef="1sa 7:3 1sa 7:4"µµ1 Samuel 7:3,4@@/referenceµµ; @@reference osisRef="1sa 12:10"µµ 12:10@@/referenceµµ; @@reference osisRef="1sa 31:10"µµ 31:10@@/referenceµµ; @@reference osisRef="1ki 11:5 1ki 11:33"µµ1 Kings 11:5,33@@/referenceµµ; @@reference osisRef="2ki 23:13"µµ2 Kings 23:13@@/referenceµµ. Jeremiah refers @@reference osisRef="jer 44:18 jer 44:19"µµJeremiah 44:18,19@@/referenceµµ to Ashtoreth as the "queen of heaven." \v 18 \bd judges\bd* \p The judges were tribesmen in Israel upon whom the Lord laid the burden of Israel's apostate and oppressed state. They were the spiritual ancestors of the prophets; that is to say, men raised up of God, the theocratic King, to represent Him in the nation. They were patriots and religious reformers because national security and prosperity were inseparably connected with loyalty and obedience to Jehovah. Not one of the chosen deliverers had anything whereof to glory in the flesh. Othniel was but the son of the younger brother of Caleb; Ehud was a left-handed man and an assassin; Shamgar, a rustic with an ox-goad; Deborah, a woman; Gideon, of an obscure family in the smallest tribe, etc. Each of the classes mentioned in @@reference osisRef="1co 1:27 1co 1:28"µµ1 Corinthians 1:27,28@@/referenceµµ is illustrated among the judges. \p \bd repented\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Zec 8:14"µµZechariah 8:14@@/referenceµµ")\it*. \c 3 \p \v 1 \v 7 \bd Groves\bd* \p Groves, like high places, have been associated with idolatrous worship from time immemorial. The Heb. asherah, trans. grove means also the idol enshrined there. @@reference osisRef="de 16:21"µµDeuteronomy 16:21@@/referenceµµ. This idol seems often to have been a sacred tree, the figure of which is constantly found on Assyrian monuments. In apostate Israel, however, such groves were associated with every form of idolatry, e.g. @@reference osisRef="2ki 17:16 2ki 17:17"µµ2 Kings 17:16,17@@/referenceµµ. \p \it (See Scofield "@@reference osisRef="Scofield:1Ki 3:2"µµ1 Kings 3:2@@/referenceµµ")\it* and Ashtaroth See Scofield "@@reference osisRef="Scofield:jud 2:13"µµJudges 2:13@@/referenceµµ". \c 4 \p \v 1 \v 2 \bd sold them\bd* \p See, @@reference osisRef="1sa 12:9"µµ1 Samuel 12:9@@/referenceµµ; @@reference osisRef="ps 83:9"µµPsalms 83:9@@/referenceµµ. It seems to concern only north Israel. \v 13 \bd gathered\bd* \p gathered by cry, or, proclamation. \c 5 \p \v 1 \v 23 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \c 6 \p \v 1 \v 21 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 25 \bd grove\bd* \p See, @@reference osisRef="de 16:21"µµDeuteronomy 16:21@@/referenceµµ. \it (See Scofield "@@reference osisRef="Scofield:Jud 3:7"µµJudges 3:7@@/referenceµµ")\it*. \p \c 8 \p \v 1 \bd Ephraim\bd* \p Cf. @@reference osisRef="jud 12:1"µµJudges 12:1@@/referenceµµ; @@reference osisRef="2sa 2:8"µµ2 Samuel 2:8@@/referenceµµ; @@reference osisRef="1ki 12:16"µµ1 Kings 12:16@@/referenceµµ. Here begins that deep-rooted division in Israel which culminated in the division of Solomon's kingdom under Jeroboam and Rehoboam. \c 9 \p \v 1 \v 15 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it* \c 10 \p \v 1 \v 4 \bd Havothjair\bd* \p Or, The villages of Jair. @@reference osisRef="nu 32:41"µµNumbers 32:41@@/referenceµµ. \c 11 \p \v 29 \bd Jephthah\bd* \p Jephthah seems to have been judge only of northeast Israel. \c 12 \p \v 6 \bd Shibboleth\bd* \p Signifying a stream or flood. \v 8 \bd Ibzan\bd* \p He seems to have been only a civil judge in northeast Israel. \c 13 \p \v 3 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 17 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 21 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \v 22 \bd God\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Joh 1:18"µµJohn 1:18@@/referenceµµ")\it*. \c 15 \p \v 17 \bd Ramathlehi\bd* \p The hill of the jawbone. \v 19 \bd Enhakkore\bd* \p The well of him that cried. \c 16 \p \v 1 \v 20 \bd wist not\bd* \p Contra, @@reference osisRef="ex 34:29"µµExodus 34:29@@/referenceµµ. \v 31 \bd judged\bd* \p The character and work of Samson are alike enigmatical. Announced by an angel @@reference osisRef="jud 13:1-21"µµJudges 13:1-21@@/referenceµµ. He was a Nazarite ; @@reference osisRef="nu 6:1-27"µµNumbers 6:1-27@@/referenceµµ; @@reference osisRef="jud 13:5"µµJudges 13:5@@/referenceµµ who constantly defiled his Nazarite separation through fleshly appetites. Called of God to judge Israel, and endued wonderfully with the Spirit, he wrought no abiding work for Israel, and perished in captivity to his enemies the Philistines. What was real in the man was his mighty faith in Jehovah in a time of doubt and apostasy, and this faith God honoured @@reference osisRef="heb 11:32"µµHebrews 11:32@@/referenceµµ. \p \c 17 \p \v 1 \bd judged\bd* \p The character and work of Samson are alike enigmatical. Announced by an angel @@reference osisRef="jud 13:1-21"µµJudges 13:1-21@@/referenceµµ. He was a Nazarite ; @@reference osisRef="nu 6:1-27"µµNumbers 6:1-27@@/referenceµµ; @@reference osisRef="jud 13:5"µµJudges 13:5@@/referenceµµ who constantly defiled his Nazarite separation through fleshly appetites. Called of God to judge Israel, and endued wonderfully with the Spirit, he wrought no abiding work for Israel, and perished in captivity to his enemies the Philistines. What was real in the man was his mighty faith in Jehovah in a time of doubt and apostasy, and this faith God honoured @@reference osisRef="heb 11:32"µµHebrews 11:32@@/referenceµµ. \v 13 \bd Now know I\bd* \p A striking illustration of all apostasy. With his entire departure from the revealed will of God concerning worship and priesthood, there is yet an exaltation of false priesthood. Saying, "Blessed be thou of Jehovah," Micah's mother makes an idol; and Micah expects the blessing of Jehovah because he has linked his idolatry to the ancient levitical order. \p \c 18 \p \v 1 \bd Now know I\bd* \p A striking illustration of all apostasy. With his entire departure from the revealed will of God concerning worship and priesthood, there is yet an exaltation of false priesthood. Saying, "Blessed be thou of Jehovah," Micah's mother makes an idol; and Micah expects the blessing of Jehovah because he has linked his idolatry to the ancient levitical order. \v 7 \bd Laish\bd* \p called Leshem. @@reference osisRef="jos 19:47"µµJoshua 19:47@@/referenceµµ. \c 19 \p \v 1 \v 24 \bd vile\bd* \p the matter of this folly. \c 21 \p \v 1 \v 3 \bd tribe\bd* \p There is here no mourning for sin, no humbling because of national transgression, no return to Jehovah. Accordingly, no word from Jehovah comes to them. They act wholly in self-will (@@reference osisRef="jud 21:10"µµJudges 21:10@@/referenceµµ). CF. ; @@reference osisRef="jud 21:10"µµ 21:10@@/referenceµµ; @@reference osisRef="da 9:3-13"µµDaniel 9:3-13@@/referenceµµ. \v 6 \bd repented\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Zec 8:14"µµZechariah 8:14@@/referenceµµ")\it*. scofield-main/usfm/sco.usfm8.usfm000066400000000000000000000023521435660420000172650ustar00rootroot00000000000000\id RUT \toc1 \toc2 \toc3 \c 1 \s Book Introduction - Ruth \p @@reference osisRef="ru 1"µµRead first chapter of Ruth@@/referenceµµ \p This lovely story should be read in connection with the first half of Judges, as it presents a picture of life in Israel at that time. \p Typically, the book may be taken as a foreview of the church (Ruth), as the Gentile bride of Christ, the Bethlehemite who is able to redeem. Ruth also gives a normal Christian experience: \li Ruth deciding, 1 \li Ruth serving, 2. \li Ruth resting, 3. \li Ruth rewarded, 4. \p The events recorded in Ruth cover a period of 10 years (Ussher) \v 1 \bd famine\bd* \it (See Scofield "@@reference osisRef="Scofield:Ge 12:10"µµGenesis 12:10@@/referenceµµ")\it*. \p \bd Bethlehemjudah\bd* House of Bread and Praise. \c 2 \p \v 1 \v 12 \bd trust\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 2:12"µµPsalms 2:12@@/referenceµµ")\it*. \v 20 \bd kinsmen\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. \c 4 \p \v 1 \v 4 \bd redeem\bd* \p Heb. "goel," Redemp. (Kinsman type). \it (See Scofield "@@reference osisRef="Scofield:Isa 59:20"µµIsaiah 59:20@@/referenceµµ")\it*. scofield-main/usfm/sco.usfm9.usfm000066400000000000000000000175121435660420000172720ustar00rootroot00000000000000\id 1SA \toc1 \toc2 \toc3 \c 1 \s Book Introduction - 1 Samuel \p @@reference osisRef="1sa 1"µµRead first chapter of 1 Samuel@@/referenceµµ \p This book represents the personal history of Samuel, last of the Judges. It records the moral failure of the priesthood under Eli, and of the Judges in Samuel's attempt to make the office hereditary (@@reference osisRef="1sa 8:1"µµ1 Samuel 8:1@@/referenceµµ). In his prophetic office Samuel was faithful, and in him begins the line of writing prophets. Henceforth the prophet, not the priest, is conspicuous in Israel. In this book the theocracy, as exercised through judges, ends (@@reference osisRef="1sa 8:7"µµ1 Samuel 8:7@@/referenceµµ), and the line of kings begins with Saul. \p The book is in four parts: \li The story of Samuel to the death of Eli, 1:1-4:22. \li From the taking of the ark to the demand for a king, 5:1-8:22. \li The reign of Saul to the call of David, 9:1-15:35. \li From the call of David to the death of Saul, 16:1-31:13. \p The events recorded in First Samuel cover a period of 115 years (Ussher). \v 3 \bd Lord of hosts\bd* \p Jehovah (Lord) of Hosts, Heb. Jehovah Sabaoth. For the distinctive meanings of Jehovah, \it (See Scofield "@@reference osisRef="Scofield:Ge 2:4"µµGenesis 2:4@@/referenceµµ")\it*. Sabaoth means simply host or hosts, but with especial reference to warfare or service. In use the two ideas are united; Jehovah is LORD of (warrior) hosts. It is the name, therefore, of Jehovah in manifestation of power. "The Lord of Hosts, He is the King of glory" @@reference osisRef="ps 24:10"µµPsalms 24:10@@/referenceµµ and accordingly in the Old Testament Scripture this name is revealed in the time of Israel's need. It is never found in the Pentateuch, nor directly in Joshua or Judges, and occurs but rarely in the Psalms; but Jeremiah, the prophet of approaching national judgment, uses the name about eighty times. Haggai in two chapters uses the name fourteen times, Zechariah in fourteen chapters calls upon the Lord of hosts about fifty times. In Malachi the name occurs about twenty five times. In the utmost extremity, the Psalmist twice comforts his heart with the assurance "the Lord of hosts is with us." @@reference osisRef="ps 46:7 ps 46:11"µµPsalms 46:7,11@@/referenceµµ. \p The meanings and uses of this name may thus be summarized: \li (1) The "hosts" are heavenly. Primarily the angels are meant, but the name gathers into itself the idea of all divine or heavenly power as available for the need of God's people @@reference osisRef="ge 32:1 ge 32:2"µµGenesis 32:1,2@@/referenceµµ; @@reference osisRef="isa 6:1-5"µµIsaiah 6:1-5@@/referenceµµ; @@reference osisRef="1ki 22:19"µµ1 Kings 22:19@@/referenceµµ; @@reference osisRef="lu 2:13-15"µµLuke 2:13-15@@/referenceµµ. \li (2) In use this is the distinctive name of Deity for Israel's help and comfort in the time of her division and failure @@reference osisRef="1ki 18:15"µµ1 Kings 18:15@@/referenceµµ; @@reference osisRef="1ki 19:14"µµ 19:14@@/referenceµµ; @@reference osisRef="isa 1:9"µµIsaiah 1:9@@/referenceµµ; @@reference osisRef="isa 8:11-14"µµ 8:11-14@@/referenceµµ; @@reference osisRef="isa 9:13-19"µµ 9:13-19@@/referenceµµ ; @@reference osisRef="isa 10:24-27"µµ 10:24-27@@/referenceµµ; @@reference osisRef="isa 31:4 isa 31:5"µµ 31:4,5@@/referenceµµ; @@reference osisRef="hag 2:4"µµHaggai 2:4@@/referenceµµ; @@reference osisRef="mal 3:16 mal 3:17"µµMalachi 3:16,17@@/referenceµµ; @@reference osisRef="jas 5:4"µµJames 5:4@@/referenceµµ. \p See other names of Deity, \it (See Scofield "@@reference osisRef="Scofield:Ge 1:1"µµGenesis 1:1@@/referenceµµ")\it* See Scofield "@@reference osisRef="Scofield:ge 2:4"µµGenesis 2:4@@/referenceµµ" @@reference osisRef="ge 2:7"µµGenesis 2:7@@/referenceµµ See Scofield "@@reference osisRef="Scofield:ge 14:18"µµGenesis 14:18@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:ge 15:2"µµGenesis 15:2@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:ge 17:1"µµGenesis 17:1@@/referenceµµ" See Scofield "@@reference osisRef="Scofield:ge 21:33"µµGenesis 21:33@@/referenceµµ" \c 2 \p \v 1 \v 6 \bd grave\bd* \p Heb. "Sheol," \it (See Scofield "@@reference osisRef="Scofield:Hab 2:5"µµHabakkuk 2:5@@/referenceµµ")\it*. \v 10 \bd anointed\bd* \p A prophecy of Christ as King. Cf. @@reference osisRef="ps 2:1-9"µµPsalms 2:1-9@@/referenceµµ. \c 3 \p \v 1 \bd the word\bd* \p Or, a word from the LORD was unusual in those days; there was no public vision. \c 6 \p \v 1 \v 3 \bd then ye\bd* \p Contra. @@reference osisRef="heb 9:22"µµHebrews 9:22@@/referenceµµ. \c 7 \p \v 1 \v 3 \bd Ashtaroth\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Jud 2:13"µµJudges 2:13@@/referenceµµ")\it*. \v 12 \bd Ebenezer\bd* \p i.e. The stone of help. \c 12 \p \v 1 \v 14 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \v 24 \bd fear\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ps 19:9"µµPsalms 19:9@@/referenceµµ")\it*. \c 13 \p \v 14 \v 3 \bd Ahiah\bd* \p Called Ahimelech, @@reference osisRef="1sa 22:9 1sa 22:11 1sa 22:20"µµ1 Samuel 22:9,11,20@@/referenceµµ. \c 15 \p \v 1 \v 11 \bd repenteth\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Zec 8:14"µµZechariah 8:14@@/referenceµµ")\it*. \c 16 \p \v 1 \v 21 \bd And David\bd* Cf. @@reference osisRef="1sa 17:55 1sa 17:56"µµ1 Samuel 17:55,56@@/referenceµµ. The order of events is: \li (1) David, whose skill on the harp, and valour in the combat with the lion and bear @@reference osisRef="1sa 17:34 1sa 17:36"µµ1 Samuel 17:34,36@@/referenceµµ were known to "one of the servants" of Saul, was brought to play before the king @@reference osisRef="1sa 16:17 1sa 16:18"µµ1 Samuel 16:17,18@@/referenceµµ. \li (2) David returns to Bethlehem @@reference osisRef="1sa 17:15"µµ1 Samuel 17:15@@/referenceµµ. \li (3) David is sent to Saul's camp @@reference osisRef="1sa 17:17 1sa 17:18"µµ1 Samuel 17:17,18@@/referenceµµ and performs his great exploit. \li (4) Saul's question @@reference osisRef="1sa 17:55 1sa 17:56"µµ1 Samuel 17:55,56@@/referenceµµ implies only that he had forgotten the name of David's father --not remarkable certainly in an oriental king. \c 17 \p \v 1 \v 56 \bd son\bd* \p Cf. \it (See Scofield "@@reference osisRef="Scofield:1Sa 16:21"µµ1 Samuel 16:21@@/referenceµµ")\it*. \p \c 21 \p \v 1 \bd Ahimelech\bd* \p called Ahiah, also Abiathar. @@reference osisRef="1sa 14:3"µµ1 Samuel 14:3@@/referenceµµ. \v 6 \bd shewbread\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 25:30"µµExodus 25:30@@/referenceµµ")\it*. \c 23 \p \v 1 \v 28 \bd Selahammahlekoth\bd* \p i.e. The Crag (or Cliff) of Divisions. \c 28 \p \v 1 \v 6 \bd Urim\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Ex 28:30"µµExodus 28:30@@/referenceµµ")\it*. \c 29 \p \v 1 \v 4 \bd reconcile\bd* Or, make himself pleasing. \it (See Scofield "@@reference osisRef="Scofield:Da 9:24"µµDaniel 9:24@@/referenceµµ")\it*. \v 9 \bd angel\bd* \p \it (See Scofield "@@reference osisRef="Scofield:Heb 1:4"µµHebrews 1:4@@/referenceµµ")\it*. \c 31 \p \v 1 \v 3 \bd hit him\bd* \p Cf. @@reference osisRef="2sa 1:10"µµ2 Samuel 1:10@@/referenceµµ; @@reference osisRef="2sa 21:12"µµ 21:12@@/referenceµµ. The order is: \li (1) Saul is "hit"--wounded mortally, potentially "slain," by the Philistines; \li (2) either to escape agony, or insult by the enemy, he falls upon his sword, and his armour-bearer, supposing him to be dead, slew himself; \li (3) but Saul was not dead; raising himself upon his spear, he besought the Amalekite to put him to death. @@reference osisRef="2sa 1:10"µµ2 Samuel 1:10@@/referenceµµ; @@reference osisRef="2sa 21:12"µµ 21:12@@/referenceµµ. \p \v 12 \bd burnt\bd* Contra. @@reference osisRef="2ch 16:14"µµ2 Chronicles 16:14@@/referenceµµ.