{y[3] {words} [4] {life} 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 # 1Co 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 # Joh 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 Note "2Pe 1:19" See Note "1Co 2:13" [4] 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 # Joh 1:4 5:26 1Jo 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 # Joh 3:3-15 (3) The life thus imparted was from the beginning." But the recipient is a "new creation" # 2Co 5:17 Ga 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 # 1Co 6:17 Ga 2:20 Col 1:27 3:3,4 1Jo 5:11,12 Joh 15:1-5 1Co 12:12-14 The End of the Scofield Reference Notes (1917) ----------------------------------------------}yINDEX to the Introduction, Analyses, Notes, Definitions, Summaries and Subject References in the SCOFIELD REFERENCE BIBLE (1917) is now located in TOPIC FILES INDEX is TOPIC # 32650 See Topic 32650;5Scofield Reference Notes (1917 Edition) A Panoramic View of the Bible (See also THE PENTATEUCH, Book Introduction, and Notes associated with Genesis 1:1) The Bible, incomparably the most widely circulated of books, at once pro- vokes and baffles study. Even the non-believer in its authority rightly feels that it is unintelligent to remain in almost total ignorance of the most famous and ancient of books. And yet most, even of sincere believers, soon retire from any serious effort to master the content of the sacred writings. The reason is not far to seek. It is found in the fact that no particular portion of Scripture is to be intelligently comprehended apart from some conception of its place in the whole. For the Bible story and message is like a picture wrought out in mosaics: each book, chapter, verse, and even word forms a necessary part, and has its own appointed place. It is, therefore, indispensable to any interesting and fruitful study of the Bible that a general knowledge of it be gained. First. The Bible is one book. Seven great marks attest this unity. (1) From Genesis the Bible bears witness to *one God*. Wherever he speaks or acts he is consistent with himself, and with the total revelation concerning him. (2) The Bible forms one *continuous story*--the story of humanity in relation to God. (3) The Bible hazards the most unlikely *predictions* concerning the future, and, when the centuries have brought round the appointed time, records their fulfilment. (4) The Bible is a *progressive* unfolding of truth. Nothing is told all at once, and once for all. The law is, "first the blade, then the ear, after that the full corn." Without the possibility of collusion, often with centuries between, one writer of Scripture takes up an earlier revelation, adds to it, lays down the pen, and in due time another man moved by the Holy Spirit, and another, and another, add new details till the whole is complete. (5) From beginning to end the Bible testifies to *one redemption*. (6) From beginning to end the Bible has *one great theme*--the person and work of the Christ. (7) And, finally, these writers, some forty-four in number, writing through twenty centuries, have produced a *perfect harmony* of doctrine in progressive unfolding. This is, to every candid mind, the unanswerable proof of the divine inspiration of the Bible. Second. *The Bible is a book of books.* Sixty-six books make up the one Book. Considered with reference to the unity of the one book the separate books may be regarded as chapters. But that is but one side of the truth, for each of the sixty-six books is complete in itself, and has its own theme and analysis. In the present edition of the Bible these are fully shown in the introductions and divisions. It is therefore of the utmost moment that the books be studied in the light of their distinctive themes. Genesis, for instance, is the book of beginnings--the seed-plot of the whole Bible. Matthew is the book of the King, & etc. Third. *The books of the Bible fall into groups.* Speaking broadly there are five great divisions in the Scriptures, and these may be con- veniently fixed in the memory by five key-words, Christ being the one theme (Lu 24.25-27). PREPARATION MANIFESTATION PROPAGATION The OT The Gospels The Acts EXPLANATION CONSUMMATION The Epistles The Apocalypse In other words, the Old Testament is the *preparation* for Christ; in the Gospels he is *manifested* to the world; in the Acts he is preached and his Gospel is *propagated* in the world; in the Epistles his Gospel is *explained*; and in the Revelation all the purposes of God in and through Christ are *consummated.* And these groups of books in turn fall into groups. This is especially true of the Old Testament, which is in four well defined groups. Over these may be written as memory aids: REDEMPTION ORGANIZATION POETRY SERMONS Genesis Joshua Job Isaiah Jonah Exodus Judges Psalms Jeremiah Micah Leviticus Ruth Proverbs Ezekiel Nahum Numbers I,II Samuel Ecclesiastes Daniel Habakkuk Deuteronomy I,II Kings Song of Solomon Hosea Zephaniah I,II Chronicles Lamentations Joel Haggai Ezra Amos Zechariah Nehemiah Obadiah Malachi Esther Again care should be taken not to overlook, in these general groupings, the distinctive messages of the several books composing them. Thus, while *redemption* is the *general* theme of the Pentateuch, telling as it does the story of the redemption of Israel out of bondage and into "a good land and large," each of the five books has its own distinctive part in the whole. Genesis is the book of beginnings, and explains the *origin* of Israel. Exodus tells the story of the *deliverance* of Israel; Leviticus of the *worship* of Israel as delivered people; Numbers the wanderings and failures of the delivered people, and Deuteronomy warns and instructs that people in view of their approaching entrance upon their inheritance. The Poetical books record the spiritual experiences of the redeemed people in the varied scenes and events through which the providence of God led them. The prophets were inspired preachers, and the prophetical books consist of sermons with brief connecting and explanatory passages. Two prophetical books, Ezekiel and Daniel, have a different character and are apocalyptic, largely. Fourth. *The Bible tells the Human Story.* Beginning, logically, with the creation of the earth and man, the story of the race sprung from the first human pair continues through the first eleven chapters of Genesis. With the twelfth chapter begins the history of Abraham and of the nation of which Abraham was the ancestor. It is that nation, Israel, with which the Bible narrative is thereafter chiefly concerned from the eleventh chapter of Genesis to the second chapter of the Acts of the Apostles. The Gentiles are mentioned, but only in connection with Israel. But it is made increasingly clear that Israel so fills the scene only because entrusted with the accomplishment of great world-wide purposes (Deut 7.7). The appointed mission of Israel was, (1) to be a witness to the unity of God in the midst of idolatry (Deut 6.5 Is 43.10); (2) to illustrate to the nations the greater blessedness of serving the one true God (Deut. 33.26-29 1Ch 17.20,21 Ps 102.15); (3) to receive and preserve the Divine revelation (Ro 3.1,2); and (4) to produce the Messiah, earth's Saviour and Lord (Ro 9.4). The prophets foretell a glorious future for Israel under the reign of Christ. The biblical story of Israel, past, present, and future, falls into seven distinct periods: (1) From the call of Abram (Gen 12) to the Exodus (Ex. 1-20); (2) From the Exodus to the death of Joshua (Ex 21 to Josh 24); (3) from the death of Joshua to the establishment of the Hebrew monarchy under Saul; (4) the period of the kings from Saul to the Captivities; (5) the period of the Captivities; (6) the restored commonwealth from the end of the Babylonian captivity of Judah, to the destruction of Jerusalem, A.D. 70; (7) the present dispersion. The Gospels record the appearance in human history and within the Hebrew nation of the promised Messiah, Jesus Christ, and tell the wonderful story of his manifestation to Israel, his rejection by that people, his crucifixion, resurrection, and ascension. The Acts of the Apostles record the descent of the Holy Spirit, and the beginning of a new thing in human history, the Church. The division of the race now becomes threefold--the Jew, the Gentile, and the Church of God. Just as Israel is in the foreground from the call of Abram to the resurrection of Christ, so now the Church fills the scene from the second chapter of the Acts to the fourth chapter of the Revelation. The remaining chapters of that book complete the story of humanity and the final triumph of Christ. Fifth. *The Central Theme of the Bible is Christ.* It is this mani- festation of Jesus Christ, his Person as "God manifest in the flesh" (1Ti 3.16), his sacrificial death, and his resurrection, which constitute the Gospel. Unto this all preceding Scripture leads, from this all following Scripture proceeds. The Gospel is preached in the Acts and explained in the Epistles. Christ, Son of God, Son of man, Son of Abraham, Son of David, thus binds the many books into one Book. Seed of the woman (Ge 3.15) he is the ultimate destroyer of Satan and his works; Seed of Abraham he is the world blesser; Seed of David he is Israel's King. "Desire of all Nations." Exalted to the right hand of God he is "head over all to the Church, which is his body," while to Israel and the nations the promise of his return forms the one and only rational expectation that humanity will yet fulfil itself. Meanwhile the Church looks momentarily for the fulfilment of his special promise: "I will come again and receive you unto myself" (Jno 14.1-3). To him the Holy Spirit throughout this Gospel age bears testimony. The last book of all, the Consummation book, is "The Revelation of Jesus Christ" (Re 1.1). Scofield Reference Notes (THE PENTATEUCH) The five books ascribed to Moses have a peculiar place in the structure of the Bible, and an order which is undeniably the order of the experience of the people of God in all ages. Genesis is the book of origins--of the beginning of life, and of ruin through sin. Its first word, "In the beginning God," is in striking contrast with the end, "In a coffin in Egypt." Exodus is the book of redemption, the first need of a ruined race. Leviticus is the book of worship and communion, the proper exercise of the redeemed. Numbers speaks of the experiences of a pilgrim people, the redeemed passing through a hostile scene to a promised inheritance. Deuteronomy, retrospective and prospective, is a book of instruction for the redeemed about to enter that inheritance. That Babylonian and Assyrian monuments contain records bearing a grotesque resemblance to the majestic account of the creation and of the Flood is true, as also that these antedate Moses. But this confirms rather than invalidates inspiration of the Mosaic account. Some tradition of creation and the Flood would inevitably be handed down in the ancient cradle of the race. Such a tradition, following the order of all tradition, would take on grotesque and mythological features, and these abound in the Babylonian records. Of necessity, therefore, the first task of inspiration would be to supplant the often absurd and childish traditions with a revelation of the true history, and such a history we find in words of matchless grandeur, and in a order which, rightly understood, is absolutely scientific. In the Pentateuch, therefore, we have a true and logical introduction to the entire Bible; and, in type, an epitome of the divine revelation. Scofield Reference Notes The First Book of Moses called 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 (Mt. 19. 4-6; 24. 37-39; MK 10. 4-9; LK. 11. 49-51; 17. 26-29, 32; John 1. 5; 7. 21-23; 8. 44,56). Genesis is in five chief divisions: I. Creation (1. 1-2.25) II. The fall and redemption (3. 1-4, 7). III. The Diverse Seeds, Cain and Seth, to the Flood (4.8-7.24). IV. The Flood to Babel (8.1-11.9). V. 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). [1] {God} 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 one, and Alah, to swear, to bind oneself by an oath, so implying faithfulness. This uni-plurality implied in the name is directly asserted in Ge 1.26 (plurality), 27 (unity); see also Gen 3.22. 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 OT about 2500 times. See also Gen 2.4, note; 2.7; 14.18, note; 15.2, note; 17.1, note; 21.33, note; 1Sa 1.3, note. [2] {created} But three *creative* acts of God are recorded in this chapter: (1) heavens and the earth, v.1; (2) animal life, v.21; and (3) human life, vs. 26,27. The first creative act refers to the dateless past, and gives scope for all the geologic ages. [[Typist's note: This is the "GAP" theory.]][3] {without form and void} # Jer 4:23-27 Isa 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 # Eze 28:12-15 Isa 14:9-14 which certainly go beyond the kings of Tyre and Babylon.W[4] {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.[1] {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 # Ge 1:5,14 Joh 9:4 11:9 (2) such a day, set apart for some distinctive purpose, as, "day of atonement" (Le 23.27); "day of judgment" # Mt 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." [2] {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. [3] {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]][4] {greater light} The "greater light" is a type of Christ, the "Sun of righteousness" # Mal 4:2 He will take this character at His second advent. Morally the world is now in the state between # Ge 1:3-16 # Eph 6:12 Ac 26:18 1Pe 2:9 The sun is not seen, but there is light. Christ is that light # Joh 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 # Ge 1:16 are individual believers who are "lights" # Php 2:15,16 See Note "Joh 1:5" (A type is a divinely purposed illustration of some truth. It may be: (1) a person # Ro 5:14 (2) an event # 1Co 10:11 (3) a thing # Heb 10:20 (4) an institution # Heb 9:11 (5) a ceremonial # 1Co 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.[1] {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.1[2] {living creature} "Creature," Heb. *nephesh*, trans. soul in 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 # Ge 1:26,27 See Note "Ge 1:26"[3] {make man in our image} *Man*. Gen 1.26,27, gives the general, Gen 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 # Mt 19:14 Mr 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" # 1Th 5:23 "Spirit" is that part of man which "knows" # 1Co 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" # Ge 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 # Ps 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. # Ge 12:5 The body, separable from spirit and soul, and susceptible to death, is nevertheless an integral part of man, as the resurrection shows # Joh 5:28,29 1Co 15:47-50 Re 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. # Ro 7:23,242[4] 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 note [5]. [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. # 1Ti 2:14 God restored His sinning creatures, but the dispensation of innocency ended in the judgment of the Expulsion # Ge 3:24 See, for the other dispensations; Conscience See Note "Ge 3.23 Human Government See Note "Ge 8:20" Promise See Note "Ge 12:1" Law See Note "Ex 19:8" Grace See Note "Joh 1:17" Kingdom See Note "Eph 1:10" [6] 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 Note "Ge 3:14" NOAHIC See Note "Ge 9:1" ABRAHAMIC See Note "Ge 15:18" MOSAIC See Note "Ex 19:25" PALESTINIAN See Note "De 30:3" DAVIDIC See Note "2Sa 7:16" NEW See Note "Heb 8:8"![1] {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," Ge 2.3."[2] {Lord} LORD (Heb. Jehovah) (1) The primary meaning of the name LORD (Jehovah) is the "self-existent One." Literally (as in Ex 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" (Ge 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 # Ge 3:9-13 and clothed them with "coats of skins" # Ge 3:21 a beautiful type of righteousness provided by the Lord God through sacrifice # Ro 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 # Ex 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 # Le 11:44,45 19:1,2 20:26 Hab 1:12,13 (b) His hatred and judgment of sin # De 32:35-42 Ge 6:5-7 Ps 11:4-6 66:18 Ex 34:6,7 (c) His love for and redemption of sinners, but always righteously # Ge 3:21 8:20,21 Ex 12:12,13 Le 16:2,3 Isa 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" # Ge 22:13,14 i.e., will provide a sacrifice; (b) Jehovah-rapha, "the Lord that healeth" # Ex 17:8-15 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" 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 # Ga 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" # Jud 6:24 Almost the whole ministry of Jehovah finds expression and illustration in that chapter. Jehovah hates and judges sin # Ge 2:1-5 Jehovah loves and saves sinners # Ge 2:7-18 but only through sacrifice see also # Ro 5:1 Eph 2:14 Col 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 Note "Joh 10:7" (f) Jehovah-tsidkenu, "the Lord our righteousness" # Jer 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" # Eze 48:35 This name signifies Jehovah's abiding presence with His people # Ex 33:14,15 1Ch 16:27,33 Ps 16:11 97:5 Mt 28:20 Heb 13:5 (5) Lord (Jehovah) is also the distinctive name of Deity as in covenant with Israel # Ex 19:3 20:1,2 Jer 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 # Ge 2:7-15 (b) as morally in authority over man # Ge 2:16,17 (c) as creating and governing the earthly relationships of man # Ge 2:18-24 3:16-19,22-24 and (d) as redeeming man # Ge 3:8-15,21 (2) of the relation of Deity to Israel # Ge 24:7 28:13 Ex 3:15,18 4:5 5:1 7:6 De 1:11,21 4:1 6:3 12:1 # Jos 7:13,19,20 10:40,42 Jud 2:12 1Sa 2:30 1Ki 1:48 2Ki 9:6 # 2Ki 10:31 1Ch 22:19 2Ch 1:9 Ezr 1:3 Isa 21:17 See other names of Deity, See Note "Ge 1:1" See Note "Ge 14:18" See Note "Ge 15:2" See Note "Ge 17:1" See Note "Ge 21:33" See Note "1Sa 1:3"5b[1] {Eve} Eve, type of the Church as bride of Christ # Joh 3:28,29 2Co 11:2 Eph 5:25-32 Re 19:7,88[2] {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 # Ge 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" # 2Co 11:14E[1] {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" # Ro 8:21 The elements of the Adamic Covenant are: (1) The serpent, Satan's tool, is cursed (v. 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 # Nu 21:5-9 Joh 3:14 2Co 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 (v. 15). Here begins the "Highway of the Seed," Abel, Seth, Noah # Ge 6:8-10 Shem # Ge 9:26,27 Abraham # Ge 12:1-4 Isaac # Ge 17:19-21 Jacob # Ge 28:10-14 Judah # Ge 49:10 David # 2Sa 7:5-17 Immanuel-Christ # Isa 7:9-14 Mt 1:1,20-23 1Jo 3:8 Joh 12:31 (3) The changed state of the woman (v.16). In three particulars: (a) Multiplied conception; (b) motherhood linked with sorrow; (c) the headship of the man (cf) # Ge 1:26,27 The entrance of sin, which is disorder, makes necessary a headship, and it is vested in man # 1Ti 2:11-14 Eph 5:22-25 1Co 11:7-9 (4) The earth cursed (v. 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 (v. 17) (6) The light occupation of Eden # Ge 2:15 changed to burdensome labour # Ge 3:18,19 (7) Physical death # Ge 3:19 Ro 5:12-21 See "Death (spiritual)" # Ge 2:17 See Note "Eph 2:5" See for the other covenants: EDENIC See Note "Ge 1:28" NOAHIC See Note "Ge 9:1" ABRAHAMIC See Note "Ge 15:18" MOSAIC See Note "Ex 19:25" PALESTINIAN See Note "De 30:3" DAVIDIC See Note "2Sa 7:16" NEW See Note "Heb 8:8"F[2] {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)" # De 30:3 See Note "Ac 1:9" "Kingdom" # Ge 1:26-28 Zec 12:8 "Kingdom (N.T.)" # Lu 1:31 1Co 15:28 "Day of the Lord" # Isa 2:10 Re 19:11L[1] {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 # Ge 3:21 Re 19:8N[1] {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 # Ge 6:5 and the dispensation ended in the judgment of the Flood. Apparently "the east of the garden" # Ge 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 Note "Ge 1:28" HUMAN GOVERNMENT See Note "Ge 8:20" PROMISE See Note "Ge 12:1" LAW See Note "Ex 19:8" GRACE See Note "Joh 1:17" KINGDOM See Note "Eph 1:10"P[3] {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.Q[4] {Abel} Abel ("exhalation," or, "that which ascends") is a type of the spiritual man. His sacrifice, in which atoning blood was shed # Heb 9:22 was therefore at once his confession of sin and the expression of his faith in the interposition of a substitute # Heb 11:4R[3] {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.S[4] {Abel} Abel ("exhalation," or, "that which ascends") is a type of the spiritual man. His sacrifice, in which atoning blood was shed # Heb 9:22 was therefore at once his confession of sin and the expression of his faith in the interposition of a substitute # Heb 11:4 [5] {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" # Joh 1:29 A lamb fitly symbolizes the unresisting innocency and harmlessness of the Lord Jesus # Isa 53:7 Lu 23:9 Mt 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" # Heb 9:22 11:4V[1] {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) # Joh 3:14 2Co 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" # Ro 5:20 Abel's offering implies a previous instruction (cf) # Ge 3:21 for it was "by faith" # Heb 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 # Ge 4:7 even yet to bring the required offering.`"[2] {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 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 his soon disappears # Ro 1:21-23 Adah means "pleasure," or "adornment"; Zillah, to "hide"; Lamech, "conqueror," or "wild man." (Cf) # Ro 1:21-25 See Note Ge 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*. # Ge 6:5-7j[1] {Adam} Adam, as the natural head of the race # Lu 3:38 is a contrasting type of Christ, the Head of the new creation. See # Ro 5:14 1Co 15:21,22,45-47[2] {Enoch} Enoch, "translated that he should not see death" # Heb 11:5 before the judgment of the Flood, is a type of those saints who are to be translated before the apocalyptic judgments # 1Th 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 # Jer 30:5-9 Re 12:13-16 and brought as an earthly people to the new heaven and new earth # Isa 65:17-19 66:20-22 Re 21:1u[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 # Isa 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. # Mt 22:30 The uniform Hebrew and Christian interpretation has been that verse 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 # Ge 4:26 For *apostasy* there is no remedy but judgment # Isa 1:2-7,24,25 Heb 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 Ge 7:11[2] {walked} Noah and Enoch are the two antediluvians of whom it is said that they "walked with God" # Ge 5:24 6:9 Enoch, "translated that he should not see death" # Heb 11:5 becomes a type of the saints who will be "caught up" before the great tribulation # 1Th 4:14-17 Re 3:10 Da 12:1 Mt 24:21 Noah, preserved through the Flood, is a type of the Israelitish people who will be preserved through the tribulation # Jer 30:5-9 See "Tribulation" # Ps 2:5 Re 7:14[3] {ark} "Ark": type of Christ as the refuge of His people from judgment # Heb 11:7 In strictness of application this speaks of the preservation through the "great tribulation" # Mt 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 # Ge 5:22-24 1Th 4:15-17 Heb 11:5 Isa 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 # Ge 6:14 is the same word translated "atonement" in # Le 17:11 etc. It is atonement that keeps out the waters of judgment and makes the believer's position "in Christ" safe and blessed.[1] {two of every sort} Cf # Ge 7:2 In addition to two animals, etc., commanded (Ge 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.[1] {two} Cf. Gen 7.2. In addition to two animals, etc., commanded (Ge 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.[1] {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) # Lu 21:24 Re 16:14 began, and the government of the world passed exclusively into Gentile hands # Da 2:36-45 Lu 21:24 Ac 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 # Mt 25:31-46 See, for the other six dispensations: INNOCENCE See Note "Ge 1:28" CONSCIENCE See Note "Ge 3:23" PROMISE See Note "Ge 12:1" LAW See Note "Ex 19:8" GRACE See Note "Joh 1:17" KINGDOM See Note "Eph 1:10"F[2] {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 Note "Ge 8:21" (2) The order of nature is confirmed (Ge 8.22) (3) Human government is established (Ge 9.1-6) (4) Earth is secured against another universal judgment by water # Ge 8:21 9:11 (5) A prophetic declaration is made that from Ham will descend an inferior and servile posterity # Ge 9:24,25 (6) A prophetic declaration is made that Shem will have a peculiar relation to Jehovah # Ge 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 # Ge 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 notes from Gen 8.21 for the other seven covenants: EDENIC (Ge 1.28); ADAMIC (Ge 3.15); ABRAHAMIC (Ge 15.18); MOSAIC (Ex 19.25); PALESTINIAN (Deu 30.3); DAVIDIC (2Sa 7.16); NEW (He 8.8).F[2] {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 Note "Ge 8:21" (2) The order of nature is confirmed (Ge 8.22) (3) Human government is established (Ge 9.1-6) (4) Earth is secured against another universal judgment by water # Ge 8:21 9:11 (5) A prophetic declaration is made that from Ham will descend an inferior and servile posterity # Ge 9:24,25 (6) A prophetic declaration is made that Shem will have a peculiar relation to Jehovah # Ge 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 # Ge 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 notes from Gen 8.21 for the other seven covenants: EDENIC (Ge 1.28); ADAMIC (Ge 3.15); ABRAHAMIC (Ge 15.18); MOSAIC (Ex 19.25); PALESTINIAN (Deu 30.3); DAVIDIC (2Sa 7.16); NEW (He 8.8).;[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. See Ez 38.2 39.6 Re 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." x[1] {one language} The history of Babel ("confusion") strikingly parallels that of the professing Church. (1) Unity # Ge 11:1 --the Apostolic Church # Ac 4:32,33 (2) Ambition # Ge 11:4 using worldly, not spiritual means # Ge 11:3 ending in a man-made unity--the papacy; (3) the confusion of tongues # Ge 11:7 --Protestantism, with its innumerable sects. See Note "Isa 13:1"[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 # De 6:4 Isa 43:10-12 to illustrate the blessedness of serving the true God # De 33:26-29 to receive and preserve the divine revelations # Ro 3:1,2 De 4:5-8 and to produce the messiah # Ge 3:15 21:12 28:10,14 49:10 2Sa 7:16,17 Isa 4:3,4 Mt 1:1 The reader of scripture should hold firmly in mind: (1) that from Gen 12. to Mat 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. # Ge 12:3 Isa 2:2,4 5:26 9:1,2 11:10-12 42:1-6 49:6,12 52:15 54:3 55:5 # Isa 60:3,5,11-16 61:6,9 62:2 66:12,18,19 Jer 16:19 Joe 3:9,10 Mal 1:11 Ro 9. 10. 11. # Ga 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 # Ro 1:21-32 and its moral accountability in # Ro 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" # Ro 3:19,20 7:9,10 2Co 3:7 Ga 3:10 A wholly new responsibility arises when either Jew or Gentile knows the Gospel # Joh 3:18,19,36 15:22-24 16:9 1Jo 5:9-12+L[1] {Now the Lord} The Fourth Dispensation: Promise. For Abraham, and his descendants it is evident that the Abrahamic Covenant See Note "Ge 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 # Ex 19:8 Grace had prepared a deliverer (Moses), provided a sacrifice for the guilty, and by divine power brought them out of bondage # Ex 19:4 but at Sinai they exchanged grace for law. The Dispensation of Promise extends from Gen 12.1 to Ex 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 # Ga 3:15-18 but was an intermediate disciplinary dealing "till the Seed should come to whom the promise was made" # Ga 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 Note "Ge 8:21" INNOCENCE (Ge 1.28); CONSCIENCE (Ge 3.23); HUMAN GOVERNMENT (Ge 8.20); LAW (Ex 19.8); GRACE (Jno 1.17); KINGDOM (Eph 1.10),b[2] {And} For analysis and summary of the Abrahamic Covenant, see Ge 15.18. See Note "Ge 15:18"2[1] {Beth-el} One of the sacred places of Canaan, meaning, *house of God* # Ge 28:1-22 See Note "GE 35.7 It is characteristic of all apostasy that Jeroboam chose this sacred place in which to erect an idol # 1Ki 12:28,32 (Cf) 1Ki 13.1-5 and of divine judgment upon apostasy that God should decree the destruction of Bethel, despite its sacred memories # 1Ki 13:1-5 2Ki 23:15-17 Am 3:14,15 God never hesitates to cast aside that which no longer serves His purpose # Re 2:5 3:164m[2] {famine} A famine was often a disciplinary testing of God's people in the land. (Cf) # Ge 26:1 42:5 Ru 1:1 2Sa 24:13 Ps 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.b [1] {Melchizedek} [2] {most high God} [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" # Heb 6:20 refers to the royal *authority* and unending *duration* of Christ's high priesthood # Heb 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 # Isa 11:4-9 Heb 7:2 and in the *endlessness* of his priesthood; but the Aaronic priesthood typifies His priestly *work* [2] "Most high," or "most high God" (Heb. *El Elyon*). "*Elyon* means simply "highest." (1) The first revelation of this name (v. 18) indicates its distinctive meanings. Abram, returning from his victory over the confederated kings # Ge 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. # Ge 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. # De 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 Deu 32.8. To the same purport is the use of the name in Daniel, the book of Gentile prophecy # Da 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. # Da 4:35,37 Isa 14:13,14 Mt 28:18 (b) the earthly authority of El Elyon (e.g). # De 32:8 Ps 9:2-5 21:7 47:2-4 56:2,3 82:6,8 83:16-18 91:9-12 # 2Sa 22:14,15 Da 5:18 See, for other names of Deity: See Note "Ge 1:1" See Note "Ge 2:4" See Note "Ge 2:7" See Note "Ge 15:2" See Note "Ge 17:1" See Note "Ge 21:33" See Note "1Sa 1:3"j[1] {Lord} [2] {God} [1] "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* # Ge 24:9,10,12 "master" may illustrate the former; # Ge 18:12 "lord," the latter). Both these relationships exist between Christ and the believer # Joh 13:13 "master"; # 2Co 11:2 "husband"). (2) Two principles inhere in the relation of master and servant: (a) the Master's right to implicit obedience # Joh 13:13 Mt 23:10 Lu 6:46 (b) the servant's right to direction in service # Isa 6:8-11 Clear distinction in the use of the divine names is illustrated in # Ex 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 # Jos 7:8-11 See, for other names of Deity: See Note "Ge 14:18" [2] "Lord God" (Heb. Adonai Jehovah). When used distinctively, this compound name, while gathering into one the special meanings of each See Note "Ge 2:4" See Note "Ge 15:2" will be found to emphasize the Adonai rather than the Jehovah character of Deity. (The following passages may suffice to illustrate this:) # Ge 15:2,8 De 3:24 9:26 Jos 7:7 Jud 6:22 16:28 2Sa 7:18-20,28,29 # 1Ki 2:26 Ps 69:6 71:5 Isa 7:7 See, for other names of Deity: See note "Ge 1:1" See note "Ge 2:4" See note "Ge 2:7" See note "Ge 14:18" See note "Ge 15:2" See note "Ge 17:1" See note "Ge 21:33" See note "1Sa 1:3"z[3] {covenant} The Abrahamic Covenant as formed # Ge 12:1-4 and confirmed # Ge 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* # Ge 13:16 Joh 8:37 viz. the Hebrew people. (b) In a spiritual posterity--"look now toward *heaven* . . . so shall thy seed be" # Joh 8:39 Ro 4:16,17 9:7,8 Ga 3:6,7,29 viz. all men of faith, whether Jew or Gentile. (c) fulfilled also through Ishmael # Ge 17:18-20 (2) "I will bless thee." Fulfilled in two ways: (a) temporally # Ge 13:14,15,17 15:18 24:34,35 (b) spiritually # Ge 15:6 Joh 8:56 (3) "And make thy name great." Abraham's is one of the universal names. (4) "And thou shalt be a blessing" # Ga 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 # De 30:7 Isa 14:1, Joe 3:1-8 Mic 5:7-9 Hag 2:22 Zec 14:1-3 Mt 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 # Ga 3:16 Joh 8:56-58 It brings into greater definiteness the promise of the Adamic Covenant concerning the Seed of the woman # Ge 3:15 NOTE.--The gift of the land is modified by prophecies of three dispossessions and restorations # Ge 15:13,14,16 Jer 25:11,12 De 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 # De 30:3 Jer 23:5-8 Eze 37:21-25 Lu 1:30-33 Ac 15:14-17 See, for the other seven covenants: EDENIC (Ge 1.28); ADAMIC (Ge 3.15); NOAHIC (Ge 9.1); MOSAIC (Ex 19.25); PALESTINIAN (Deu 30.3); DAVIDIC (2Sa 7.16); NEW (Heb 8.8). See Note "Heb 8:8"Q[1] {Hagar} Hagar is a type of the law "which gendereth to bondage" # Ga 4:24,25[1] {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" (Gen 1.1, note). The qualifying word Shaddai is formed from the Hebrew word "shad," the breast, invariably used in Scripture for a *woman's* breast; e.g. # Ge 49:25 Joh 3:12 Ps 22:9 So 1:13 4:5 7:3,7,8 8:1,8,10 Isa 28:9 Eze 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 # Ge 17:1-8 To a man ninety-nine years of age, and "as good as dead" # Heb 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 # Ge 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 # Joh 15:2 Heb 12:10 Ru 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: Gen 1.1, note; 2.4, note; 2.7; 14.18, note; 15.2, note; 21.33, note; 1Sa 1.3, note. See Note "Ge 14:18":[1] {Thus were} Abraham and Lot are contrasted characters. Of the same stock # Ge 11:31 subjected to the same environment, and both justified men # Ge 15:6 2Pe 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" # Heb 11:10 and # Ge 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.[1] {Sarah} [2] {Isaac} Sarah, type of grace, "the freewoman," and of the "Jerusalem which is above." See # Ge 17:15-19 Ga 4:22-31 [2] Isaac is typical in fourfold way: (1) of the Church as composed of the spiritual children of Abraham # Ga 4:28 (2) of Christ as the Son "obedient unto death" # Ge 22:1-10 Php 2:5-8 (3) of Christ as the Bridegroom of a called-out bride see Gen 24; also, "Church," # Mt 16:18 and refs.); (4) of the new nature of the believer as "born after the Spirit" # Ga 4:29"F[1] {everlasting God} (1) The Hebrew Olam is used in Scripture: (a) of secret or hidden things (e.g. # Le 5:2 "hidden"; # 2Ki 4:27 "hid"; # Ps 10:1 "hidest"); (b) an indefinite time or age # Le 25:32 "at any time"; # Jos 24:2 "in old time"). Hence the word is used to express the eternal duration of the being of God, # Ps 90:2 "From everlasting to everlasting"), and is the Hebrew synonym of the Greek aion, age or dispensation. See Note "Ge 1:26" (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 # Eph 1:9,10 3:2-6 Mt 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: Gen 1.1, note; 2.4, note; 2.7; 14.8, note; 15.2, note; 17.1, note; 1Sa 1.3, note. See Note "Ge 14:18"$[2] {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 # Ge 12:1 Mt 10:34-39 2Co 6:14-18 (2) His nephew, Lot; especially dear to Abraham by nature, as a possible heir and as a fellow believer # 2Pe 2:7,8 Ge 13:1-18 The completeness of Abraham's separation from one who, though a believer, was a "vessel unto dishonour," is shown by # Ge 15:1-3 2Ti 2:20,21 Ac 15:36-40 (3) His own plan about Ishmael # Ge 17:17,18 1Ch 13:1-14 15:1,2 (4) Isaac, "thy son, thine only son Isaac, whom thou lovest" # Ge 22:1-19 Heb 11:17,18,h[1] {laid} The typical lessons here are: (1) Isaac, type of Christ "obedient unto death" # Php 2:5-8 (2) Abraham, type of the Father, who "spared not His own son, but delivered Him up for us all" # Joh 3:16 Ro 8:32 (3) the ram, type of substitution--Christ offered as a burnt-offering in our stead # Heb 10:5-10 (4) cf. resurrection # Heb 11:17-19 Jas 2:21-23?&[1] {buryingplace} Cf. Gen 33.19 50.13 Jos 24.32 Ac 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 (Ge 23.4-20) and Jacob's purchase (Ge 33.19), the descendants of Hamor (or "Emmor," Ac 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.P[1] {And Abraham} The entire chapter is highly typical: (1) Abraham, type of a certain king who would make a marriage for his son # Mt 22:2 Joh 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 # Joh 16:13,14 (3) the servant, type of the Spirit as enriching the bride with the Bridegroom's gifts # Ga 5:22 1Co 12:7-11 (4) the servant, type of the Spirit as bringing the bride to the meeting with the Bridegroom # Ac 13:4 16:6,7 Ro 8:11 1Th 4:14-16 (5) Rebekah, type of the Church, the ecclesia, the "called out" virgin bride of Christ # Ge 24:16 2Co 11:2 Eph 5:25-32 (6) Isaac, type of the Bridegroom, "whom not having seen," the bride loves through the testimony of the unnamed Servant # 1Pe 1:8 (7) Isaac, type of the Bridegroom who goes out to meet and receive His bride # Ge 24:63 1Th 4:14-16[1] {servant} This is the model servant: (1) he does not run unsent, # Ge 24:2-9 (2) goes where he is sent, # Ge 24:4-10 (3) does nothing else; (4) is prayerful and thankful, # Ge 24:12-14,26,27 (5) is wise to win, vs. # Ge 24:17,18,21 (Cf) # Joh 4:7 (6) speaks not of himself, but of his master's riches and Isaac's heirship, # Ge 24:22,34-36 Ac 1:8 (7) presents the true issue, and requires clear decision, # Ge 24:49[2] {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 # Joh 3:6-8 Ga 4:26,28,29 Heb 2:11-13 and joint heirs of His wealth # Heb 1:2 Ro 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 # Ho 2:1-23 after the future national restoration under the Palestinian covenant See Note "De 30:3"[1] {Esau} Esau stands for the mere man of the earth. # Heb 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.[2] {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 # Ge 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 # Ge 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.[1] {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 # Ge 16:14 24:62 25:11 (2) Beer-sheba, the well of the oath or covenant # Ge 21:15-33 22:19 26:23-25 46:1-5 (3) Esek, contention # Ge 26:20 (4) Sitnah, hatred # Ge 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 # Ge 26:22N[1] {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 # Eph 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 # Ge 28:15 De 30:1-10 To "an Israelite indeed" Christ speaks of Jacob's vision as to be fulfilled in the Son of man (cf) # Ge 28:12 Joh 1:47-51@[1] {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 (Gen 26.3); (2) without an altar (Hos 3.4,5); (3) gained an evil name (Gen 31.1 Ro 2.17-24); (4) but was under the covenant care of Jehovah (Gen 28.13,14 Ro 11.1,25-30); (5) and was ultimately brought back (Gen 31.3 35.1-4 Ez 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.7[1] {Jacob, but Israel} 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, e.g. # Isa 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" # Ge 12:2,3 See Note "Ro 11:26"[1] {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 # Isa 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" # Ge 12:2,3 See Note "Ro 11:26"B[1] {El-beth-el] i.e. the God of Bethel. Cf. # Ge 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. # Ge 33:20=[2] {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 # Nu 15:5-7 It was always "poured out," never drunk, and may be considered a type of Christ in the sense of # Ps 22:14 Isa 53:12[3] {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 # Lu 2:35 as Benjamin, head of the warrior tribe # Ge 49:27 firmly joined to Judah the kingly tribe # Ge 49:8-12 1Ki 12:21 he becomes a type of the victorious One. It is noteworthy that Benjamin was especially honoured among the Gentiles # Ge 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 # Isa 53:3,4 yet have power on earth. (Cf) See Note "Ge 43:34"Z[1] {Edom} Edom (called also "Seir," # Ge 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 # Ge 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" # Re 16:14 19:21 and "Times of the Gentiles" # Lu 21:24 Re 16:14 Cf. # Ps 137:7 Ob 1:8-16 Isa 34:1-8 63:1-6 Jer 49:14-22 Eze 25:12-14/[1] {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 # 1Co 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.=J[1] {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 # Ge 37:3 Mt 3:17 Joh 3:35 5:20 (2) both were hated by their brethren # Ge 37:4 Joh 15:25 (3) the superior claims of both were rejected by their brethren # Ge 37:8 Mt 21:37-39 Joh 15:24,25 (4) the brethren of both conspired against them to slay them # Ge 37:18 Mt 26:3,4 (5) Joseph was, in intent and figure, slain by his brethren, as was Christ # Ge 37:24 Mt 27:35-37 (6) each became a blessing among the Gentiles, and gained a Gentile bride # Ge 41:1-45 Ac 15:14 Eph 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 # Ge 45:1-15 De 30:1-10 Ho 2:14-18 Ro 11:1,15,25,26[1] Asenath Asenath, the Gentile bride espoused by Joseph the rejected one # Joh 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. # Ac 15:14 Eph 5:31,32 See Note "Ge 37:2",[1] {But Benjamin's mess} Cf. See Note "Ge 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 # Ge 1:26-28 See Note "Zec 12:8" It is then, and not till then, that Israel is to be restored and converted See Note "De 30:7" Typically # Ge 45:1,2 anticipates the revelation prophetically described, # Eze 20:33-36 Ho 2:14-23 at which time the Benjamin type of Christ will be fulfilled.m'[1] {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 # Ge 26:1-5 # Ge 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 # 1Sa 8:7-9 in the turning back from Kadesh # De 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.<[2] {All the souls} (Cf) # Ge 46:27 A discrepancy has been imagined. The "souls" that came with Jacob" were 66. The "souls of the house of Jacob" (v. 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 Note "Ac 7:14"[1] {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 # Ge 25:28-34 27:10-22 (2) the vision at bethel # Ge 38:10-19 (3) walking in the flesh # Ge 29:1-31:55 (4) the transforming experience # Ge 32:24-31 (5) the return to Bethel: idols put away # Ge 35:1-7 (6) the walk of faith # Ge 37:1-49:33`SCOFIELD REFERENCE NOTES (Old Scofield [1917] BIBLE) Book Introduction The Second Book of Moses called *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: I. Israel in Egypt (1.-15.) II. From the Red Sea to Sinai (16.-18.) III. Israel at Sinai (19.40.) The events recorded in Exodus cover a period of 216 years (Ussher).[1] {son} Moses, type of Christ the Deliverer # Isa 61:1 Lu 4:18 2Co 1:10 1Th 1:10 (1) A divinely chosen deliverer # Ex 3:7-10 Ac 7:25 Joh 3:16 (2) Rejected by Israel he turns to the Gentiles # Ex 2:11-15 Ac 7:25 18:5,6 28:17-28 (3) During his rejection he gains a Gentile bride # Ex 2:16-21 Mt 12:14-21 2Co 11:2 Eph 5:30-32 (4) Afterward he again appears as Israel's deliverer, and is accepted # Ex 4:29-31 Ro 11:14-26 Ac 15:14-17 (5) Officially, Moses typifies Christ as Prophet # Ac 3:22,23 Advocate # Ex 32:31-35 1Jo 2:1,2 Intercessor # Ex 17:1-6 Heb 7:25 and Leader, or King # De 33:4,5 Isa 55:4 Heb 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 # Heb 3:5,6G[1] {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 # Lu 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.O;[1] {Aaron the Levite} (Cf) # Ex 28:1 See Note "Ex 28:1"V[2] {harden his heart} (Cf) # Ex 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. # Ro 9:17-24Y&[3] {kill him} (Cf) # Ge 17:14 The context (v. 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. # Jos 5:3-9R[1] {Aaron's rod} (Cf) # Ex 4:2 As Moses' rod was the rod of power, the rod of the King # De 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 # Re 12:9 Heb 2:14 are swallowed up, so in resurrection death will be "swallowed up in victory" # 1Co 15:54 Nu 17:8A[1] {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 # Ps 50:9-17 (Cf) # 2Co 6:14-18 Ga 1:4[1] {passover} The Passover, type of Christ our Redeemer # Ex 12:1-28 Joh 1:29 1Co 5:6,7 1Pe 1:18,19 (1) The lamb must be without blemish, and to test this it was kept up four days # Ex 12:5,6 So our Lord's public life, under hostile scrutiny, was the testing which proved His holiness # Lu 11:53,54 Joh 8:46 18:38 (2) The Lamb thus tested must be slain # Ex 12:6 Joh 12:24 Heb 9:22 (3) The blood must be applied # Ex 12:7 This answers to appropriation by personal faith, and refutes universalism # Joh 3:36 (4) The blood thus applied of itself, without anything in addition, constituted a perfected protection from judgment # Ex 12:13 1Jo 1:7 Heb 10:10,14 (5) The feast typified Christ the bread of life, answering to the memorial supper # Mt 26:26-28 1Co 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 # Ex 12:34-39#[1] {passover} The Passover, type of Christ our Redeemer # Ex 12:1-28 Joh 1:29 1Co 5:6,7 1Pe 1:18,19 (1) The lamb must be without blemish, and to test this it was kept up for four days # Ex 12:5,6 So our Lord's public life, under hostile scrutiny, was the testing which proved his holiness # Lu 11:53,54 Joh 8:46 18:38 (2) The Lamb thus tested must be slain # Ex 12:6 Joh 12:24 Heb 9:22 (3) The blood must be applied # Ex 12:7 This answers to appropriation by personal faith, and refutes universalism # Joh 3:36 (4) The blood thus applied of itself, without anything, constituted a perfect protection from judgment # Ex 12:13 1Jo 1:7 Heb 10:10,14 (5) The feast typified Christ as the bread of life, answering to the memorial supper. # Mt 26:26-28 1Co 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. # Ex 12:34-390[1] {Thus the Lord saved Israel} Redemption: (Exodus type) Summary. Exodus is the book of redemption and teaches: (1) redemption is *wholly of God* # Ex 3:7,8 Joh 3:16 (2) redemption is *through a person* See Note "Ex 2:2" # Joh 3:16,17 (3) redemption is by *blood* # Ex 12:13,23,27 1Pe 1:18 (4) redemption is by *power* # Ex 6:6 13:14 Ro 8:2 See Note "Isa 59:20" See Note "Ro 3:24" The blood of Christ redeems the believer from the *guilt* and *penalty* of sin # 1Pe 1:18 as the power of the Spirit delivers from the *dominion* of sin. # Ro 8:2 Eph 2:2v[1] {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 # Ga 3:13 which became sweet to Christ as the expression of the Father's will # Joh 18:11 When our Marahs are so taken we cast the "tree" into the waters. # Ro 5:3,4[1] {manna} Manna, type of Christ as the "bread of life," come down from heaven to die "for the life of the world" # Joh 6:35,48-51 A "small" thing # Ex 16:14 having but the taste of "fresh oil" # Nu 11:8 or "wafers with honey" # Ex 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" # Isa 53:2 But as such He must be received by faith if we would be saved # Joh 6:53-58 To meditate upon Christ as He went about among men, doing not His own will but the will of the Father # Joh 6:38-40 is to feed on the manna. This is, of necessity, the spiritual food of young believers, and answers to "milk" # 1Co 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" # Jos 5:11 the "meat" of # Heb 5:13,14 or Christ as presented in the Epistles of Paul. (Cf) # 2Co 5:16`[2] {rock} The rock, type of life through the Spirit by grace: (1) Christ the Rock # 1Co 10:4 (2) The people utterly unworthy # Ex 17:2 Eph 2:1-6 (3) Characteristics of life through grace: (a) free # Joh 4:10 Ro 6:23 Eph 2:8 (b) abundant # Ro 5:20 Ps 105:41 Joh 3:16 (c) near # Ro 10:8 (d) the people had only to take # Isa 55:1 The smitten-rock aspect of the death of Christ looks toward the outpouring of the Holy Spirit as a result of accomplished redemption, rather than toward out guilt. It is the affirmative side of # Joh 3:16 "Not perish" speaks of atoning blood; "but have" speaks of life bestowed. [3] {Amalek} Amalek, grandson of Esau # Ge 36:12 who was "born after the flesh" # Ga 4:22-29 and progenitor of the Amalekites, Israel's persistent enemy, is a type of the flesh in the believer. # Ga 4:29 But the conflict with Amalek in type in Chapter 17 sets forth the resources of the man under law, rather than those of the believer under grace. The man under law could fight and pray (vs 9,12). Under grace the Holy Spirit gains the victory over the flesh in the believer's behalf. # Ro 8:2-4 Ga 5:16,17 but this victory is only as the believer walks in the Spirit. Acting in independency or disobedience, Amalek gains an easy victory # Nu 14:42-45 Like Saul we are prone to spare the flesh # 1Sa 15:8,9 forgetting # Ro 7:18 See "Flesh," Jno 1.13 Jude 13. # Joh 1:13 Jude 1:13[1] {Hearken now unto my voice} (Cf) # Nu 11:14-17 Jehovah entirely ignored this worldly-wise organization, substituting His own order.[2] {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 # Ro 7:7-24 what Israel learned at Sinai. This division of Exodus should be read in light of # Ro 3:19-27 7:7-24 Ga 4:1-3 # Ga 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 os sin; (3) it was a child-leader unto Christ; (4) it was but preparatory discipline "till the Seed should come."no note[3] {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 # Ga 5:1-4[4] {if ye will obey} (Cf) # 1Pe 2:9 Re 1:6 5:10 What, under law, was condition, is under grace, freely given to every believer. The "if" of v. 5 is the essence of law as a method of divine dealing, and the fundamental reason why "the law made nothing perfect" # Ro 8:3 Heb 7:18,19 The Abrahamic See Note "Ge 15:18" and New See Note "Heb 8:8" covenants minister salvation and assurance because they impose but one condition, faith.8[1] {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 # Ex 19:1-4 (2) His responsibility # Ex 19:5,6 Ro 10:5 (3) His failure # 2Ki 17:7-17,19 Ac 2:22,23 (4) The judgment # 2Ki 17:1-6,20 25:1-11 Lu 21:20-24 See, for the other six dispensations: INNOCENCE (Ge 1.28); CONSCIENCE (Ge 3.23); HUMAN GOVERNMENT (Ge 8.20); PROMISE (Ge 12.1); GRACE (Jn 1.17); KINGDOM (Ep 1.10) See Note "Ge 1:28" See Note "Ge 3:23" See Note "Ge 8:20" See Note "Ge 12:1" See Note "Joh 1:17" See Note "Eph 1:10"[1] {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 # Ex 20:1-26 the "judgments," governing the social life of Israel # Ex 21:1-24:11 and the "ordinances," governing the religious life of Israel # Ex 24:12-31:18 These three elements form "the law," as that phrase is generically used in the New Testament (e.g.) # Mt 5:17,18 The Commandments and the ordinances formed one religious system. The Commandments were a "ministry of condemnation" and of "death" # 2Co 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 Note "Le 16:6" for their sins in anticipation of the Cross # Heb 5:1-3 9:6-9 Ro 3:25,26 The Christian is not under the conditional Mosaic Covenant of works, the law, but under the unconditional New Covenant of grace. # Ro 3:21-27 6:14,15 Ga 2:16 3:10-14,16-18,24-26 4:21-31 Heb 10:11-17 See NEW COVENANT See Note "Heb 8:8" See, for the other seven covenants: EDENIC (Ge 1.28); ADAMIC (Ge 3.15); NOAHIC (Ge 9.1); ABRAHAMIC (Ge 15.18); PALESTINIAN (Deu 30.3); DAVIDIC (2Sa 7.16); NEW (He 8.8).7[2] {shalt not make} There is a threefold giving of the law. First, orally, in # Ex 20:1-17 This was pure law, with no provision of priesthood and sacrifice for failure, and was accompanied by the "judgments" # Ex 21:1-23:13 relating to the relations of Hebrew with Hebrew; to which were added # Ex 23:14-19 directions for keeping three annual feasts, and # Ex 23:20-33 instructions for the conquest of Canaan. These words Moses communicated to the people. # Ex 24:3-8 Immediately, in the persons of their elders, they were admitted to the fellowship of God. # Ex 24:9-11 Second, Moses was then called up to receive the tables of stone. # Ex 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." # Ex 31:18 32:16-19 Third, the second tables were made by Moses, and the law again written by the hand of Jehovah # Ex 34:1,28,29 De 10:4[1] {the Lord spoke unto Moses} The general authority for the types of Exodus is found: (1) as to the persons and events, in # 1Co 10:1-11 (2) as to the tabernacle, in # Heb 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 # Ex 30:12-16 See Note "Ex 38:27" *brass*, symbol of judgment, as in the brazen altar and in the serpent of brass # Nu 21:6-9 * blue*, heavenly in nature or origin; purple, royalty; scarlet, sacrifice.[1] {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 # Ex 25:8 Eph 2:19-22 (2) of the believer # 2Co 6:16 (3) as a figure of things in the heavens # Heb 9:23,24 In detail, all speaks of Christ: (1) The ark, in its materials, acacia-wood See Note "Ex 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 # Ex 25:16 (b) the wilderness food (or portion) of His people # Ex 16:33 (c) Himself the resurrection, of which Aaron;s rod is the symbol # Nu 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 # Ge 3:24 See Note "Eze 1:5" See PROPITIATION, See Note "Ro 3:25"[1] {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.[1] {shewbread} Showbread, type of Christ, the Bread of God, nourisher of the Christian's life as a believer-priest # 1Pe 2:9 Re 1:6 In # Joh 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" # Joh 12:24 ground in the mill of suffering # Joh 12:27 and brought into the fire of judgment # Joh 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 # Heb 12:2,3[2] {candlestick} Candlestick, type of Christ our Light, shining in the fullness of the power of the sevenfold Spirit # Isa 11:2 Heb 1:9 Re 1:4 Natural light was excluded from the tabernacle. (Cf) # 1Co 2:14,15 See Note "Ge 1:16" # Joh 1:4[1] {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" # Isa 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 # Joh 17:21,22,23 Eph 1:4,6 1Jo 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 # Ga 1:4 Ex 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" # Ex 26:28 representing both the one life # Ga 2:20 and one Spirit # Eph 4:3 "all the building, fitly framed together, groweth unto an holy temple in the Lord." # Eph 2:21[2] {sockets of silver} Silver symbolizes redemption See Note "Ex 25:1" See Note "Ex 38:27" All the tabernacle rests upon silver except the hangings of the gate, the way of access. See Note "Ex 27:17"[1] {vail} The inner veil, type of Christ's human body # Mt 26:26 27:50 Heb 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" # Ro 3:20, Heb 9:8 Rent by an unseen hand when Christ Died # Mt 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) # Ga 1:6-9 Anything but "the grace of Christ" is "another gospel," and under anathema.+[2] {altar} [3] {height} Brazen altar, type of the Cross upon which Christ, our whole burnt-offering offered Himself without spot to God # Heb 9:14 [3] (Cf) # Ex 25:10 The altar of burnt offering is double the height of the mercy-seat. The atonement more than saves us--it glorifies God # Joh 17:14 [4] {fine twined linen} The fine linen commonly typifies personal righteousness # Ex 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 # Lu 10:25-28 The only way of approach was the "gate" # Ex 27:16 Joh 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. # Ex 27:18,[1] {gate} In the hangings of the court (v. 9, ref), representing that practical righteousness which God demands in the law, and which, therefore, bars out all men # Ro 3:19,20 10:3-5 No colours are inwrought. But the "gate" is Christ # Joh 10:9 and so the colours reappear as in the veil # Ex 26:31([2] {pillars} The fillets and hooks upholding the linen hangings are of silver See Note "Ex 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 Note "Ex 26:19" and brass symbolizes divine righteousness in judgment See Note "Nu 21:9" Redemption not only displays God's mercy, but vindicates His righteousness in showing that mercy. # Ro 3:21-26[3] {oil} Oil is a symbol of the Holy Spirit (Cf) # Joh 3:34 Heb 1:9 In Christ the oil-fed Light ever burns, the Light of the world # Joh 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 # Heb 10:19,20 In the Tabernacle there were two compartments, two lights: the holy place with the candlestick See Note "Ex 25:31" the holy of holies with the shekinah, or manifested glory of God. These two places are now one # Mt 27:50,51 Heb 9:6-8 10:19-21 but it is important to see that there are still two lights: Christ, the Light of life # Joh 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 # 2Co 4:6 Into this twofold light we, as believer- priests, are brought # 1Pe 2:9 We "walk in the light," not merely which He gives, but in which He lives # 1Jo 1:7 But what of the command to "bring pure oil" # Ex 27:20 Because our access, apprehension, communion, and transformation are by the Spirit # Eph 2:18 1Co 2:14,15 2Co 13:14 Php 2:1 2Co 3:18 Our title to His presence is the blood # Eph 2:13 but only as filled with the Spirit # Eph 5:18 do we really walk in the light.[1] {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 Gen 14.18-20, note. See Note "Ge 14:18"[2] {holy garments} Heb. *qodesh*= "set apart" for God. Trans. "holy," v.2; "consecrate," v.3. Often trans. "sanctify." See summary, See Note "Zec 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."[2] {holy garments} Heb. *qodesh*= "set apart" for God. Trans. "holy," v.2; "consecrate," v.3. Often trans. "sanctify." See summary, See Note "Zec 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." c[1] {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, # Le 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 # Nu 27:21 De 33:8 1Sa 28:6 Ezr 2:63! [1] {do unto them to hallow them} The priest type of consecration. (Cf. the temple type, # 1Ki 8:1-11 2Ch 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.$ [2] {Aaron} Aaron shares in the washing (i.e., symbol of regeneration, # Tit 3:5 Joh 3:5,6 (1) as needing it, be in this in *contrast* with Christ # Heb 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 # Ex 29:4,7 Mt 3:14-16% [3] {garments} The priest's garments were put on in reverse order of the instructions for making them: (1) The "coat" # Ex 28:39 the oriental long garment worn next to the person, made of fine linen. # Ex 27:9 (2) The "robe of the ephod" # Ex 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 # Ex 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. # Isa 9:6 Lu 15:4,5 (4) The breastplate was a square pouch # Ex 28:16 of linen to contain the Urim and Thummim See Note "Ex 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 Note "Ex 28:30" (5) A mitre (or "turban") of fine line was made # Ex 28:37 to cover the head, bearing upon the front a gold plate engraved, "Holiness to the Lord" # Ex 29:36 (6) To these were added linen breeches, "from the loins even to the thighs" # Ex 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."A [1] {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." # Heb 10:4 The Israelite's offering implied confession of sin and of its due desert, death; and God "covered" (passed over," # Ro 3:25 his sin, in anticipation of *Christ's* sacrifice, which did, finally, "put away" the sins "done aforetime in the forbearance of God. # Ro 3:25 Heb 9:15 See Note "Ro 3:2" The word "atonement" does not occur in the N.T.; # Ro 5:11 meaning reconciliation, and so rendered in the R.V. See "Sacrifice," Gen 4.4, and refs. See note "Ge 4:4" See note "Le 16:5"O [2] {incense} Altar of incense, type of Christ our intercessor # Joh 17:1-26 Heb 7:25 through whom our own prayers and praises ascend to God # Heb 13:15 Re 8:3,4 and of the believer-priest's sacrifice of praise and worship # Heb 13:15W [1] {strange} (Cf.) # Le 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) # 1Co 1:11-13 Col 2:8,16-19 See Note "Ex 30:38"` [2] {laver} Laver, type of Christ cleansing us from defilement, and from "every spot or wrinkle or any such thing" # Joh 13:2-10 Eph 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.m P[1] {oil} Anointing oil, type of the Holy Spirit for service (Act 1.8) # Ac 1:8p p[2] {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.t [3] {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) # Joh 4:23,24 [1] {let me alone} This whole scene affords a striking contrast between law and grace. (Cf) Moses' intercession with Christ's # Joh 17:1-26 Israel was a *nation*, under *probation* # Ex 19:5,6 believers under grace are a *family*, awaiting *glory* # Joh 20:17 Ro 5:1,2 For them there is "an advocate with the *Father*, whose propitiatory sacrifice never loses efficacy # 1Jo 2:1,2 Moses pleads a *covenant* # Ex 32:13 Christ points to a *sacrifice* # Joh 17:4d [1] {silver} Silver thus receives its symbolic meaning--redemption. The sockets were made of the redemption money of the children of Israel. Cf. # Ex 26:19 30:13-16 Nu 3:44-51 [1] {glory} Cf. # Eph 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. # 1Co 6:19 BSCOFIELD REFERENCE NOTES (Old Scofield Bible [1917]) Book Introduction The Third Book of Moses called *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 19.2. LEVITICUS is in nine chief divisions: I. The Offerings 1.-6. 7 II. The Law of the Offerings 6.8-7. 38. III. Consecration 8. 1-9. 24 IV. A Warning Example 10. 1-20. V. A Holy God Must Have a Cleansed People 11. -15. VI. Atonement 16., 17. VII. The Relationships of God's People 18.-22. VIII.The Feasts of Jehovah, 23. IX. Instructions and Warnings, 24.-27. [1] {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* (v. 4) because Christ did it in the sinner's stead. But the thought of *penalty* is not prominent. # Heb 9:11-14 10:5-7 Ps 40:6-8 Php 2:8 The emphatic words # Le 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 # 1Co 9:9,10 Heb 12:23 "obedient unto death" # Isa 52:13-15 Php 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 # Isa 53:7 Ac 8:32-35 (3) The goat typifies the sinner # Mt 25:33 and, when used sacrificially, Christ, as "numbered with the transgressors" # Isa 53:12 Lu 23:33 and "made sin," and "a curse" # Ga 3:13 2Co 5:21 as the sinner's substitute. (4,5) The turtle-dove or pigeon. Naturally a symbol of mourning innocency # Isa 38:14 59:11 Mt 23:37 Heb 7:26 is associated with poverty in # Le 5:7 and speaks of Him who for our sakes become poor # Lu 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 # 2Co 8:9 Php 2:6-8 The sacrifice of the poor Man becomes the poor man's sacrifice. # Lu 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. [2] {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 # Ro 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 # 2Co 5:21 1Pe 2:24 [1] {fire} 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.) # Ge 19:24 Mr 9:43-48 Re 20:15 (2) in the manifestation of Himself, and of that which He approves # Ex 3:2 1Pe 1:7 Ex 13:21 and (3) in purification (e.g) # 1Co 3:12-14 Mal 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. [2] {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. 9[3] {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) # Ex 30:34 *absence of leaven*, His character as "the Truth" (see) # Ex 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 # Mt 1:18-23 *oil upon*, Christ as baptized with the Spirit # Joh 1:32 6:27 *the oven*, the unseen sufferings of Christ--His inner agonies # Heb 2:18 Mt 27:45,46 *the pan*, His more evident sufferings (e.g.) # Mt 27:27-31 *salt*, the pungency of the truth of God--that which arrests the action of leaven. [1] {leaven} [2] {honey} For meanings of leaven see Mat 13.33. Also Le 7.13, note # Mt 13:33 See Note "Le 7:13" [2] Honey is mere natural sweetness and could not symbolize the divine graciousness of the Lord Jesus. -[3] {salt} Cf. # Nu 18:19 Mr 9:49,50 Col 4:6 "[4] {peace-offering} The peace-offering. The whole work of Christ in relation to the believer's peace is here in type. He made peace, # Col 1:20 proclaimed peace, # Eph 2:17 and is our peace, # Eph 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 # Le 7:31-34 Observe that it is the breast (affections) and shoulders (strength) upon which we as priests # 1Pe 2:9 feed in fellowship with the Father. This it is which makes the peace-offering especially a thank- offering. # Le 7:11,12 1[1] {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 # Isa 53:1-12 Ps 22:1-31 Mt 26:28 1Pe 2:24 3:18 But note # Le 6:24-30 how the essential holiness of Him who was "made sin for us" # 2Co 5:21 is guarded. The sin-offerings are *expiatory, substitutional,* *efficacious* # Le 4:12,29,35 and have in view the vindication of the law through substitutional sacrifice. [1] {without the camp} Cf. # Ex 29:14 Le 16:27 Nu 19:3 Heb 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]; # Heb 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" # Heb 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. # Heb 13:15 1Pe 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 # 1Pe 2:24 [1] {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. # Ps 51:4 is a perfect expression of this. s[1] {fire} See Lev. 1.8, note. Here the fire expresses also the undying devotedness of Christ. See Note "Le 1:8". c[1] {The Fire} See Note "Le 1:8" Here the fire expresses also the undying devotedness of Christ.J .[1] {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 Note "Ex 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" # Joh 20:19 *afterward* He shows them His hands and His side. It is the order as # 2Co 5:18-21 first "the word of reconciliation," verse 19, then the trespass- and sin-offering, verse 21. *Experience* thus reverses the order of *revelation.* # Le 7:19,21L 5[2] {leaven] The use of leaven here is significant. Peace with God is something which the believer *shares* with God. Christ is our peace-offering # Eph 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 # Am 4:5 where the evil in Israel is before God.g [1] {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 # Ro 12:1q b[1] {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" # Joh 3:34 "Thy God hath anointed Thee with the oil of gladness above Thy fellows." # Heb 1:9 [1] {fire} 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 # Le 6:12 No commandment had yet been given # Le 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" # Col 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. [1] {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 # 1Co 10:1-11 Heb 9:23,24 beyond all reasonable interpretation. '[2] {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. [1] {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 # 1Co 11:31 and "sins," demanding confession and cleansing. # 1Jo 1:9 [[3] {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.* %[1] {go forth} As a type of Gospel salvation the points are: (1) The leper does nothing # Ro 4:5,5 (2) the priest seeks the leper, not the leper the priest # Lu 19:10 (3) "with-out shedding of blood is no remission" # Heb 9:22 (4) "and if Christ be not raised, your faith is vain" # 1Co 15:17+ [1] {birds} The bird slain, and the live bird, dipped in blood and released, present the two aspects of salvation in # Ro 4:25 "delivered for our offences, and raised again for our justification.", [2] {vessel} The earthen vessel typifies the humanity of Christ, as the running water typifies the Holy Spirit as the "Spirit of life" # Ro 8:2 "put to death in the flesh, but quickened by the Spirit." # 1Pe 3:18 [1] {goats} The two goats. The offering of the high priest for himself has no anti-type in Christ # Heb 7:26,27 The *typical* interest centres upon the two goats and the high priest. Typically (1) all is done by the high priest # Heb 1:3 "by Himself"), the people only bring the sacrifice # Mt 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 # Ro 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 # Heb 9:26 Ro 8:33,34 (4) The high priest entering the holiest, typifies Christ entering "heaven itself" with "His own blood" for us # Heb 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 # Mt 27:51 Heb 10:19,20 So that, for worship and blessing, we enter, in virtue of His blood, where He is, into the holiest # Heb 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 Note "Ex 29:33" [1] {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" # Heb 10:4 those sins. These were the "sins done aforetime" ("covered" meantime by the Levitical sacrifices), which God "passed over" # Ro 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," Ro 3.25, note. See Note "Ro 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" # Heb 10:1 of which Christ was the reality. X[2] {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 # Ro 11:23-27 Zec 12:10,12 13:1 Re 1:7 Meantime, believers of this dispensation as priests # 1Pe 2:9 enter into the holiest where He is. # Heb 10:19-22 [1] {altar} [2] {blood} (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" # Heb 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. [2] 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 # Ro 3:24,25 Ex 29:36 s[1] {sanctify} Verse 8 illustrates the O.T. holiness or sanctification--a person set apart for the service of God.L [1] {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.O [2] {Passover} The Passover, # Le 23:4 This feast is memorial and brings into view *redemption*, upon which all blessing rests. Typically, it stands for "Christ our passover, sacrificed for us." # 1Co 5:7P [3] {bread} The feast of Unleavened Bread, # Le 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. # 1Co 5:6-8 2Co 7:1 Ga 5:7-9T [4] {first fruits} The feast of Firstfruits, # Le 23:10-14 This feast is typical of resurrection--first of Christ, then of "them that are Christ's at His coming" # 1Co 15:23 1Th 4:13-18Z [5] {fifty days} The feast of Pentecost, # Le 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 # Mt 13:33 Ac 5:1,10 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. # 1Co 10:16,17 12:12,13,20[ [1] {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 # Ac 2:1-4 1Co 12:12,13 See "Church" # Mt 16:18 Heb 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.b [2] {trumpets} The feast of Trumpets, # Le 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 # Isa 18:3 27:13 (with contexts); Is 58. (entire chapter), and Joel 2.1 to 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.e ;[3] {atonement} The day of Atonement, # Le 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, # De 30:1-10 preparatory to the second advent of Messiah and the establishment of the kingdom. See the connection between the "trumpet" in # Joe 2:1 and the mourning which follows in verses # Joe 2:11-15 Also # Zec 12:10-13 in connection with the atonement of # Zec 13:1 Historically the "fountain" of Zec 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.t c[1] {booths} The feast of Tabernacles, # Le 23:34-44 is (like the Lord's Supper for the church) both memorial and prophetic --memorial as to redemption out of Egypt # Le 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. # Zec 14:16-21 &[1] {kin} 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 # Ru 2:1 3:10-18 4:1-10 perfectly illustrates this beautiful type of Christ. See "Redemption, See Note "Isa 59:20" i[2] {Chapter 26} Chapter 26. should be read in connection with Deut. 28., 29., the Palestinian Covenant.SCOFIELD REFERENCE NOTES (Scofield BIBLE [1917]) Book Introduction Notes: The Fourth Book of Moses called 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: I. The Order of the Host, 1. 1-10. 10 II. From Sinai to Kadesh-barnea, 10. 11-12. 16, III. Israel at Kadesh-barnea, 13. 1-19. 22, IV. The Wilderness Wanderings, 20. 1-33. 49, V. Closing Instructions, 33. 50-36. 13. The events covered in NUMBERS cover a period of 39 years (Ussher).[1] {Moses, saying} There is a beautiful moral order in chapters 6.-7.; separation, # Nu 6:1-12 worship, # Nu 6:13-21 blessing, # Nu 6:22-27 service, # Nu 7:1-89 See # Heb 13:12-16[2] {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 # Ps 104:15 was the expression of a devotedness which found all its joy in the Lord (cf) # Ps 87:7 97:12 Hab 3:18 Phm 3:1,3 4:4,10 The long hair, naturally a reproach to man # 1Co 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" # Heb 7:26 who was utterly separated unto the Father # Joh 1:18 6:38 who allowed no mere natural claim to hinder or divert Him. # Mt 12:46-50 [1] {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) # Mr 12:41-44[1] {spirit that was upon him} There was no more *power* than before--only more *machinery*. Moses had murmured (v. 11) because of the burden that God had laid upon him. God, in distributing the burden, show that Moses' power had, all along, been in proportion to his burden.f[2] {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.#[1] {Surely} Kadesh-barnea is, by the unbelief of Israel there, and the divine comment on that unbelief # Nu 14:22-38 De 1:19-40 1Co 10:1-5 Heb 3:12-19 invested with immense spiritual significance. the people had faith to sprinkle the blood of atonement # Ex 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, note. See Note "Heb 6:4":[1] {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 # Ga 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 # Ro 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 # 1Co 10:1-11 Heb 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 # Heb 3:1-4:16;[2] {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 # Ro 11:29 Php 1:6_[1] {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.l[2] {Seek ye the priesthood also} The "gainsaying of Korah" was intrusion into the priest's office ("no man taketh this honour unto himself," # Heb 5:4 It was an attempt to create a priestly order without the divine authority # Heb 5:10 The modern analogue is Nicolaitanism # Re 2:6,15 the division of an equal brotherhood # Mt 23:8 into "clergy" and "laity"; a vastly different thing from the due recognition of ministry-gifts # 1Co 12:4-31 Eph 4:8,11,12 or of elders and deacons # 1Ti 3:1-13 Tit 1:5-9[1] {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 # Nu 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. # Heb 4:14 5:4-10[1] {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 # Heb 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. # Joh 7:37-39 Eph 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 # 1Jo 1:7 Instead, therefore, of despairing, the convicted believer judges and confesses the defiling thing as unworthy a saint, and is forgiven and cleansed # Joh 13:3-10 1Jo 1:7-10[1] {speak ye unto the rock before their eyes} See # Ex 17:5 and *refs.* The rock (Christ) # 1Co 10:4 once smitten, needs not to be smitten (crucified) again. Moses' act exalted himself # Nu 20:10 and implied (in type) that the one sacrifice was ineffectual, thus denying the eternal efficacy of the blood # Heb 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.[1] {died} The death of Aaron marks the end of the *wanderings.* Henceforth Israel marches or halts, but does not wander. See Note "Nu 15:1"[1] {serpent} See See Note "Ge 3:14" The serpent is a symbol of sin *judged*; brass speaks of the divine judgment, as in the brazen altar # Ex 27:2 See Note "Ex 27:2" and self-judgment, as in the laver of brass. The brazen serpent is a type of Christ "made sin for us" # Joh 3:14,15 2Co 5:21 in bearing our judgment. Historically, the moment is indicated in the cry: "My God, My God, why hast Thou forsaken Me?" # Mt 27:46[2] {Then Israel} The spiritual order here is beautiful: (1) atonement # Nu 21:8,9 Joh 3:14,15 (2) water, symbol of the Spirit bestowed # Nu 21:16 Joh 7:37-39 (3) joy # Nu 21:17,18 Ro 14:17 (4) power # Nu 21:21-24[1] {Balaam} Balaam is the typical hireling prophet, seeking only to make a market of his gift. This is "the way of Balaam" # 2Pe 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 # Ro 3:26 The "*doctrine* of Balaam" # Re 2:14 refers to his teaching Balak to corrupt the people whom he could not curse # Nu 31:16 25:1-3 Jas 4:4 Spiritually, Balaamism in teaching never rises above natural reasonings; in practice, it is easy world-conformity. See # Re 2:14-[1] {anger} (Cf) See Note "Ge 46:3" In # Nu 22:12 the directive will of Jehovah is made known to Balaam, in # Nu 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 v. 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, # Nu 22:22-35 prepared Balaam for what was to follow.@([1] {utmost} "Utmost part," etc., means the end of the encampment, the "fourth part of Israel" # Nu 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 # Nu 22:13,14 Balak corrects what, evidently, he thought a blunder. # Nu 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 # Ro 4:5-8G[2] {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. # Nu 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" # Joh 3:14 our standing is eternally secure and perfect, though our state may require the Father's discipline # 1Co 11:30-32 2Co 1:4-9 1:10-13 meantime, against all enemies, God is "for us." # Ro 8:31o[1] {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 # Mr 5:1-17[1] {refuge} The cities of refuge are types of Christ sheltering the sinner from judgment. # Ps 46:1 142:5 Isa 4:6 Ex 21:13 De 19:2-9 Ro 8:1,33,34 # Php 3:9 Heb 6:18,19'SCOFIELD REFERENCE NOTES (Scofield BIBLE [1917]) Book Introductory Notes: The Fifth Book of Moses called 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 (30. 1-9). The book breathes the sternness of the Law. Key-words, "Thou shalt"; key-verses, 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 (Gen. 13. 15; 15. 7), it was under the conditional Palestinian Covenant (Deut. 28.-30 .9) that Israel entered the land under Joshua. Utterly violating the conditions of that covenant, the nation was first disrupted (I Ki. 12.) and then cast out of the land (2 Ki. 17. 1-18.; 24. 1-25.11). But the same covenant unconditionally promises a national restoration of Israel which is yet to be fulfilled (Gen. 15. 18, note). DEUTERONOMY is in seven divisions: I. Summary of the history of Israel in the wilderness, 1. 1-3.29 II. A restatement of the Law, with warnings and exhortations, 4.1 -11. 32, III. Instructions, Warnings, and Predictions, 12. 1-27. 26, IV. The great closing prophecies summarizing the history of Israel to the second coming of Christ, and containing the Palestinian Covenant, 28. 1-30. 20, V. Last counsels to Priests, Levites, and to Joshua, 31., VI. The Song of Moses and his parting blessings, 32., 33., VII. The Death of Moses, 34. The time covered by this retrospect is approximately forty years.[1] {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 # De 16:9-12 comes the Feast of Weeks--the joy of a redeemed people, anticipating a greater blessing yet to come. It is, morally, # Ro 5:1,2~[1] {if thou shalt hearken} Chapters 28.-29. are, properly, an integral part of the Palestinian covenant (Deut 30.1-9, note.)O[1] {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. Ge 15.18, with Nu 34.1-12). The Palestinian Covenant is in seven parts. (1) Dispersion for disobedience, v.1 (Deu 28.63-68. See Ge 15.18, note) (2) The future repentance of Israel while in the dispersion, v. 2. (3) The return of the Lord, v. 3 (Amos 9.9-14; Acts 15.14-17) (4) Restoration to the land, v. 5 (Is 11.11,12; Jer 23.3-8; Ez 37.21-25) (5) National conversion, v.6 (Ro 11.26,27; Hos 2.14-16) (6) The judgment of Israel's oppressors, v.7 (Is 14.1,2; Joel 3.1-8; Mat 25.31-46) (7) National prosperity, v. 9 (Amos 9.11-14) See, the other seven covenants: EDENIC, Ge 1.28; ADAMIC, Gen 3.15; NOAHIC, Ge 9.1; ABRAHAMIC, Ge 15.18; MOSAIC, Ex 19.25; DAVIDIC, 2 Sa 7.16 NEW, He 8.8.+Scofield Reference Notes (1917 edition) The Historical Books followed by Introduction to the Book of Joshua The Historical Books of the Old Testament, usually so called, are twelve in number, from Joshua to Esther inclusive. It should, however, be remembered that the entire Old Testament is filled with historical material. The accuracy of these writings, often questioned, has been in recent years completely confirmed by the testimony of the monuments of contemporaneous antiquity. The story of the Historical Books is the story of the rise and fall of the Commonwealth of Israel, while the prophets foretell the future restoration and glory of that under King Messiah. The history of Israel falls into seven distinct periods: I. From the call of Abraham to the Exodus, Ge 12.1-Ex 1.22 (with Ac. 7.) The book of Job belongs to this period and shows the maturity and depth of philosophic and religious thought, and the extent of revelation of the age of the Patriarchs. II. From the Exodus to the death of Joshua. The history of this period is gathered from the books of Exodus, Numbers, Deuteronomy, Joshua, and such parts of Leviticus as relate to the story of Israel. The great figures of Moses, Aaron, and Joshua dominate this period. III. The period of the Judges, from the death of Joshua to the call of Saul, Jud. 1.1-1Sa 10.24. IV. The period of the Kings, from Saul to the Captivities, 1Sa 11.1-2Ki 17.6; 25.30-2Chr 36.23/ V. The period of the Captivities, Esther, and the historical parts of Daniel. With the captivity of Judah began "the times of the Gentiles," the mark of which is the political subjection of Israel to the Gentile world-powers (Lu 21.24). VI. The restored Commonwealth, always under Gentile over-lordship, from the end of the seventy years' captivity and the return of the Jewish remnant to the destruction of Jerusalem, A.D. 70. The inspired history of this period is found in Ezra, Nehemiah, Haggai, Zechariah, and Malachi in the Old Testament, and in the historical and biographical material found in the New Testament. During this period Christ, the promised King of the Davidic Covenant, and the Seed of the Adamic and Abrahamic Covenants, appeared, was rejected as king, was crucified, rose again from the dead, and ascended to heaven. Toward the end of this period, also, the church came into being, and the New Testament Scriptures, save the Gospel of John, John's Epistles, and the Revelation, were written. VII. The present dispersion (Lu 21.20-24), which according to all the Old Testament prophets is to be ended by the final national regathering promised in the Palestinian Covenant (Deut. 30.1-9). The partial restoration at the end of the 70 years was foretold only by Daniel and Jeremiah, and was to the end that Messiah might come and fulfil the prophecies of His sufferings. In the year A.D. 70 Jerusalem was again destroyed, and the descendants of the remnant of Judah sent to share the national dispersion which still continues. --------------------------------------------------------------------------- Scofield Reference Notes (1917 edition) Book Introductions: Joshua Joshua records the consummation of the redemption of Israel of Israel out of Egypt; for redemption has two parts: "out," and "into" (Deut 6.23). The key-phrase is "Moses My servant is dead" (Jos 1.2) Law, of which Moses is the representative, could never give a sinful people victory (he 7.19; Ro 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 (Josh 21.43-55; Eph. 1.3) The government, as before, was theocratic; Joshua succeeding Moses as the ruler under God. Joshua falls into four parts: I. The conquest, 1.-12. II. The partition of the inheritance, 13.-21. III. Incipient discord, 22. IV. Joshua's last counsels and death, 23., 24. The events recorded in Joshua cover a period of 26 years (Ussher). [1] Joshua Joshua (Je-hoshua, meaning Jehovah-Saviour) is a type of Christ, the "Captain of our salvation" (he 2.10,11). The more important points are: (1) he comes after Moses (Jno 1.17; Ro 8.3,4; 10.4,5; He 7.18,19; Gal 3.23-25). (2) He leads to victory (Ro 8.37; 2Co 1.10; 2.14). (3) He is our Advocate when we have suffered defeat (Jos 7.5-9; 1Jno 2.1). (4) He allots our portions (Ep 1.11,14; 4.8-11).n[1] {scarlet line} The scarlet line of Rahab speaks, by its color, of safety through sacrifice. # Heb 9:19,22d[2] {Jordan} The passage of Jordan, type of our death with Christ (Ro 6.6-11; Ep 2.5,6; Col 3.1-3).[1] {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 # Ps 42:7 88:7 Joh 12:31-33 and the believer's perfect deliverance from judgment. The stones in Jordan stand, typically, for # Ps 22:1-80)[1] {circumcision} Circumcision is the "sign" of the Abrahamic Covenant # Ge 17:7-14 Ro 4:11 "The reproach of Egypt" was that, during the later years of the Egyptian bondage, this separating sign had been neglected (cf. # Ex 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. # Ro 6:2-11 Ga 6:14-16 Spiritually it is mortifying the deeds of the body through the Spirit. # Ro 8:13 Ga 5:16 Col 2:11,12 3:5-109Z[2] {corn} The manna is a type of Christ in humiliation, known "after the flesh," giving his flesh that the believer might have life # Joh 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 # 2Co 5:16 13:4 Php 3:10 Eph 1:15-23 It is the contrast between "milk" and "meat" in Paul's writings. # 1Co 3:1,2 Heb 5:12-14 6:1-3B[1] {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. # 1Co 1:17-29 2Co 10:3-5c[1] {Israel} The sin of Achan and its results teach the great truth of the oneness of the people of God, 7.11. "*Israel* hath sinned." See in illustration 1Co 5.1-7; 12.12-14,26. The whole cause of Christ is injured by the sin, neglect, or unspirituality of one believer.|[1] {at one time} Cf. Jos 11.18. As the context shows, the verse refer to different parts of Palestine and different kings.nScofield Reference Notes (1917 edition) Book Introductions: 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 (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 (4.6), "not by might, nor by power, but by My Spirit, saith the Lord"; and Paul's word (1Co 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 (1Co 12.12,13). Judges is in two parts: I. 1.-16. inclusive; key-verse, 2.18. II. 17.-21.; key-verse, 21.25. The events recorded in Judges cover a period of 305 years (Ussher).T[1] {Ashtaroth} Ashtaroth, plural of Ashtoreth # 1Ki 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. # Jud 10:6 1Sa 7:3,4 12:10 31:10 1Ki 11:5,33 2Ki 23:13 Jeremiah refers # Jer 44:18,19 to Ashtoreth as the "queen of heaven."[1] {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 # 1Co 1:27,28 is illustrated among the judges.[1] {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 (Deut 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. 2Ki 17.16,17). See, also, "high places" (1Ki 3.2, note), and "Ashtaroth," Jud. 2.13, note. ## De 16:21 2Ki 17:16,17[1] {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. # De 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. # 2Ki 17:16,17 See Note "1Ki 3:2" and *Ashtaroth* See Note "Jud 2:13"D[1] {judged} The character and work of Samson are alike enigmatical. Announced by an angel # Jud 13:1-21 he was a Nazarite (Nu. 6.) # Jud 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 # Heb 11:32Qv[1] {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. Scofield Reference (1917) Book Introductions 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: I. Ruth deciding, 1. II. Ruth serving, 2. III. Ruth resting, 3. IV. Ruth rewarded, 4. The events recorded in Ruth cover a period of 10 years (Ussher)-}Scofield Reference Notes (1917) Book Introductions The First Book of 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 (1Sa 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 (8.7), and the line of kings begins with Saul. The book is in four parts: I. The story of Samuel to the death of Eli, 1.1-4.22. II. From the taking of the ark to the demand for a king, 5.1-8.22. III. The reign of Saul to the call of David, 9.1-15.35. IV. 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)./[1] {Lord of hosts} Jehovah (Lord) of Hosts, Heb. *Jehovah Sabaoth.* For the distinctive meanings of Jehovah, see See Note "Ge 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" # Ps 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." # Ps 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 # Ge 32:1 Isa 6:1-5 Lu 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 # 1Ki 18:15 19:14 Isa 1:9 8:11-14 9:13-19 10:24-27 31:4,5 # Hag 2:4 Mal 3:16,17 Jas 5:4 See other names of Deity, See Note "Ge 1:1" See Note "Ge 2:4" See Note "Ge 2:7" See Note "Ge 14:18" See Note "Ge 15:2" See Note "Ge 17:1" See Note "Ge 21:33" [1] {And David} Cf. # 1Sa 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 # 1Sa 17:34,36 were known to "one of the servants" of Saul, was brought to play before the king # 1Sa 16:17,18 (2) David returns to Bethlehem # 1Sa 17:15 (3) David is sent to Saul's camp # 1Sa 17:17,18 and performs his great exploit. (4) Saul's question # 1Sa 17:55,56 implies only that he had forgotten the name of David's father --not remarkable certainly in an oriental king.L[1] {hit him} Cf. # 2Sa 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. ## 2Sa 1:10 21:12WScofield Reference Notes (1917) Book Introductions The Second Book of 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 (2Sa 5.6-12), and her religious centre in Zion (2Sa 5.7; 6.1-17). When all was thus ordered, Jehovah established the great Davidic Covenant (7.8-17) out of which all kingdom truth is henceforth developed. David, in his "last words" (23.1-7), describes the millennial kingdom yet to be. The book is in four parts: I. From the death of Saul to the anointing of David over Judah, in Hebron, 1.1-27. II. From the anointing in Hebron to the establishment of David over united Israel, 2.1-5.25. III. From the conquest of Jerusalem to the rebellion of Absalom, 6.1-14.33. IV. From the rebellion of Absalom to the purchase of the temple-site, 15.1-24.25. The events recorded in II Samuel cover a period of 38 years (Ussher).[1] {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. # Nu 4:1-15 but David adopted a Philistine expedient. # 1Sa 6:7,8 The church is full of Philistine ways of doing service to Christ. Cf. # 1Co 1:17-31 2Co 10:4,5 See, also, # 1Ch 15:2 [1] {mercy} Verses 14 and 15 state the principle of judgment within the *family* of God. See Note "1Co 11:31" It is always remedial, not penal # Heb 12:5-11 Judgment of the wicked is penal, not remedial. [2] {The Davidic Covenant} The Davidic Covenant # 2Sa 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 # 2Sa 7:15 Ps 89:20-37 Isa 24:5 54:3 The chastisement fell; first in the division of the kingdom under Rehoboam, and, finally, in the captivities. # 2Ki 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 # Ps 89:30-37 and the Lord God will yet give to that thorn-crowned One "the throne of his father David." # Lu 1:31-33 Ac 2:29-32 15:14-17 See, for the other seven covenants: EDENIC, Gen 1.28; ADAMIC, Ge 3.15; NOAHIC, Ge 9.1; ABRAHAMIC, Ge 15.18; MOSAIC, Ex 19.25; PALESTINIAN, Deu 30.3; NEW, Heb. 8.8. See Note "Heb 8:8" [1] {But Absalom fled, and went to Talmai} # 1Sa 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. # 2Sa 3:3 23:8-39 and whom only the divine love could tame. # 2Sa 22:36 In Absalom David reaped from his own sowing. K[1] {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.0![1] {I have no son} The pillar mentioned must have been reared before the birth of sons to Absalom. Cf. # 2Sa 14:27 Another view is that his sons died in youth. They are not mentioned in the genealogies.![1] {in Israel} Cf. # 1Ch 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."Scofield Reference Notes (1917) Book Introductions The First Book of THE KINGS commonly called The Third Book of the 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: I. From the rebellion of Adonijah to the death of David, 1.1-2.11. II. From the accession of Solomon to the dedication of the temple, 2.12-8.66. III. From the division of the kingdom to the death of Jeroboam and Rehoboam, 12.1-14.31. V. The kingdoms to the accession of Ahab, 15.1-16.28. VI. Accession of Ahab to his death, 16.29-22.40. VII. 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).r"[1] {high places} Cf. # Le 26:30 De 12:11-14 The use of commanding elevations for altars seems to have been immemorial and universal. In itself the practice was not evil # Ge 12:7,8 22:2-4 31:54 Jud 6:25,26 13:16-23 After the establishment of Mount Moriah and the temple as the centre of divine worship # De 12:4 2Ch 7:12 the pentateuchal prohibition of the use of high places # De 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 Note "1Ki 15:14" and after the building of the temple, proves how deeply rooted the custom was. See # 2Ki 18:4-23 2Ch 33:3,17,19 Note below refers to "Groves." See Note "Jud 3:7""[1] {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 Note "Ge 1:26" See Note "Zech 12.8"; [N.T.], # Lu 1:32 1Co 15:28 In the N.T. the usual Gk. word for *sanctuary* (naos) is used (1) of the temple in Jerusalem # Mt 23:16 (2) of the believer's body # 1Co 3:16,17 6:19 (3) of the local church # 2Co 6:16 and (4) of the true church # Eph 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 # Heb 9:1-10:39"[2] {windows of narrow lights} Cf. # 2Ch 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.#s[1] {Then Solomon} The consecration of the temple illustrates all consecration. The temple, like the believer # 1Th 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 # Ex 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 Note "Ex 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 Note "Ge 1:26" note 3. In Christian experience this answers to # Ro 12:1-3 Eph 5:18/$[1] {high places} Cf. # 2Ch 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) # 1Sa 9:12 Apparently Asa's mother had defiled one of these with an idol. # 1Ki 15:13 Asa destroyed the idol and the idolatrous (but not the Jehovistic) "high places." But see "high places," See Note "1Ki 3:2">%Scofield Reference Notes (1917 edition) The Second Book of the Kings commonly called The Fourth Book of the 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: I. the last ministry and translation of Elijah, 1.1-2.11. II. The ministry of Elisha from the translation of Elijah to the anointing of Jehu, 2.12-9.10. III. The reign of Jehu over Israel, 9.11-10.36. IV. The reigns of Athaliah and Jehoash over Judah, 11.1-12.21. V. The reigns of Jehoahaz and Joash over Israel, and the last ministry of Elisha, 13.1-25. VI. From the death of Elisha to the captivity of Israel, 14.1-17.41. VII. 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)'[1] {sinned} Cf. # De 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 Note "De 30:3" *Kingdom*, # 2Sa 7:8-17 (lScofield Reference Notes (1917) Book Introductions The First Book of The 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: I. Official genealogies, 1.1-9.44. II. From the death of Saul to the accession of David, 10.1-12.24. III. 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).)\[1] {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 # 1Ch 11:7 Ps 2:6 Isa 2:3 The word is often used of the whole city of Jerusalem considered as the city of God # Ps 48:2,3 especially in passages referring to the future kingdom-age # Isa 1:27 2:3 4:1-6 Joe 3:16 Zec 1:16,17 8:3-8 Ro 11:26 In # Heb 12:22 the word is used symbolically of heaven. (2) In # De 4:48 the name is given to a projection or peak of Mount Hermon.i*F[1] {ark} It will be understood that the ancient tabernacle was now divided; the ark was brought into "Zion" See Note "1Chr 11.5 while the brazen altar, at least, and probably the vessels of the holy place # Ex 25:23-40 37:10-25 40:22-27 were established in the high place at Gibeon. Asaph and the singers # 1Ch 6:31-39 15:16-19 16:5 25:6 were "left before the ark" # 1Ch 16:37 while the priest ministered in Gibeon "before the tabernacle." # 1Ch 16:39 All this was mere confusion: cf. # Heb 9:1-7 With the construction of the temple the divine order seems to have been restored.v*8[2] {from the following the sheep} David is here, as often, a type of his Son after the flesh # Mt 1:1 Ro 1:3 Jesus the Shepherd-King. At His first coming He took the shepherd's place, first in death (Jno 10.11), and now in resurrection power. # Heb 13:20 At His return He will take the place of "ruler over Israel." # Isa 11:10-12 Jer 23:5-8 Lu 1:32,33 Ac 15:14-17 This is the precise order of Psalms 22,23,24. In the first the good Shepherd is giving His life for the sheep; in the second He is caring for the sheep; in the third He comes to reign as King of Glory.*[1] {six hundred shekels of gold} A discrepancy has been imagined in the two accounts, # 2Sa 24:24, 1Ch 21:25 # 2Sa 24:24 records the price of the *threshingfloor* (heb. *goren*); # 1Ch 21:25 of the *place* (Heb. *magom*, lit. "home," # 1Sa 2:20 same word or area on which afterward the great temple, with its spacious courts was built. # 2Ch 3:1 David gave fifty shekels of sliver for the "goren"; six hundred shekels of gold for the "magom."+{Scofield Reference Notes (1917) Book Introductions The Second Book of The 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).,[1] {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." # Mt 12:25 The two kingdoms are to be reunited in the future kingdom. # Isa 11:10-13 Jer 23:5,6 Eze 37:15-28 See "Kingdom" (O.T.), See Note "Ge 1:26" See Note "Zec 12:8" (N.T.), # Lu 1:31 # 1Co 15:28 "Israel," # Ge 12:2,3 Ro 11:26-c[1] {Ephraim} Used in a collective sense for the northern ten-tribe kingdom, called also "Israel.".Scofield Reference Notes (1917) Book Introductions 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: I. From the decree of Cyrus to the dedication of the restored temple, 1.1-6.22. II. The ministry of Ezra, 7.1-10.44. The events recorded in Ezra cover a period of 80 years (Ussher)..[1] {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 # De 28:62 Isa 11:11-13 Ho 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. # Ne 2:1-5P/[1] {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, # Ezr 4:3 (cf) # 2Ki 17:32 (2) by "weakening the hands of the people of Judah," # Ezr 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. See # 2Co 6:14-18 2Ti 2:19-21/[1] {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, # Da 2:40 7:7 Soon after (A.D. 70) Rome destroyed the city and temple. See "Times of the Gentiles" # Lu 21:24 Re 16:19 0UScofield Reference Notes (1917) Book Introductions 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. 1.8,9; 13.1). It is the principle of 2Ti 2. The events recorded in Nehemiah cover a period of 11 years (Ussher).01[1] {Tobiah} Two Tobiahs are distinguished by many: (1) "Tobiah the servant, the Ammonite," Neh. 2.10,19 4.3,7 6.1,12,14. (2) A Jew, unable to prove his genealogy. But the reference to the latter (Neh. 7.62) indicates that he was already dead. But one Tobiah, and he the Ammonite, is active in this book.0[1] {for since the days of Jeshua} It is not meant that there had not been some formal observance of the feast of tabernacles (cf) # 2Ch 8:13 Eze 3:4 but that the people had not dwelt in booths since Joshua's days.0+[1] {madest known unto them} This important passage fixes beyond all cavil the time when the sabbath, God's rest # Ge 2:1-3 was given to man. Cf. # Ex 20:9-11 In # Ex 31:13-17 the sabbath is invested with the character of a sign between Jehovah and Israel. See Mat. 12.1, note. See Note "Mt 12:1"1^Scofield Reference Notes (1917) Book Introductions The Book 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: I. The Story of Vashti, 1.1-22. II. Esther made queen, 2.1-23. III. The conspiracy of Haman, 3.1-15. IV. The courage of Esther brings deliverance, 4.1-7.10. V. The vengeance, 8.1-9.19. VI. The feast of Purim, 9.20-32. VII. Epilogue, 10.1-3. The events recorded in Esther cover a period of 12 years (Ussher).F2 Scofield Reference Notes (1917) The Poetical Books; Introduction to Job The books classed as poetical are Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon, and Lamentations. The term "poetical" is not to be taken as implying fancifulness or unreality, but as relating to form only. They are the books of the human experiences of the people of God under the various exercises of earthly life; but those experiences are, apart from the mere external setting, wrought in them by the Spirit, interpreted to us by the Spirit, and written by holy men of God as they were moved by the Spirit. While this is true of all these books, the Psalms included, the latter have also a prophetic character. The Hebrew poetic form is peculiar, and demands a word of explanation. Rhythm is not achieved by the repetition of similar sounds, as in rhymed verse; nor by rhythmic accent as in blank verse, but by repetition of ideas. This is called parallelism; e.g. "The Lord also will be a refuge for the oppressed, A refuge in times of trouble." (Ps 9.9) Parallelism is called *synonymous* when the thought is identical, as in the above instance; *antithetic* when the primary and secondary thoughts are in contrast; e.g. "For the Lord knoweth the way of the righteous: But the way of the ungodly shall perish" (Ps 1.6); and *synthetic* when the thought is developed or enriched by the parallel; e.g. "And thou shalt be secure, because there is hope; Yea, thou shalt dig about thee, and thou shalt take thy rest in safety." (Job 11.18) Under this method the Poetical Books are epic, lyric, and dramatic, and supply examples of literary expression unmatched in uninspired literature. --------------------------------------------------------------------------- The Book 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 (Ez 14.20; Jas 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: I. prologue, 1.1-2.8. II. Job and his wife, 2.9,10. III. Job and his three friends, 2.11-31.40. IV. Job and Elihu, 32.1-37.24. V. Jehovah and Job, 38.1-41.34. VI. Job's final answer, 42.1-6. VII. Epilogue, 42.7-17. The events recorded in Job cover a period within 1 year. --------------------------------------------------------------------------- [1] {land of Uz} A region at the south of Edom, and west of the Arabian desert, extending to Chaldea.2[1] {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.2a[1] {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.53[1] {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.=5V[1] {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 (9.). Later, his faith is rewarded by a revelation of a coming Redeemer, and of the resurrection (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.>5[2] {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.5[1] {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."h6[1] {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. # Php 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 # 1Co 11:31,32 Heb 12:7-11 Best of all, such self-knowledge and self-judgment is the prelude to greater fruitfulness. # Job 42:7-17 Joh 15:2 Cf. # Jos 5:13,14 Eze 1:28 2:1-3 Da 10:5-11 Re 1:17-19t6Scofield Reference Notes [1917] Book Introductions The Book 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 (Deu 30.1, 2). Other Psalms are directly prophetic of "the sufferings of Christ, and the glories which should follow" (Lu 24.25-27, 44). Psa 2. is a notable instance, presenting Jehovah's Anointed as rejected and crucified (vs. 1-3; Ac 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 (Ge 15.18, refs.); but a cry unsuited to the church, a heavenly people who have taken their place with a rejected and crucified Christ. (Lu 9.52-55). The Psalms are in five books, each ending in a doxology: I. Psalms 1.-41. II. Psalms 42.-72. III. Psalms 73.-89. IV. Psalms 90.-106. V. Psalms 107.-150.6[1] {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 # Ps 2:1-3 The inspired interpretation of this is in # Ac 4:25-28 which asserts its fulfilment in the crucifixion of Christ. (2) The derision of Jehovah # Ps 2:4 that men should suppose it possible to set aside His covenant # 2Sa 7:8-17 and oath # Ps 89:34-37 (3) The vexation # Ps 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 # Mt 24:29 which immediately precedes the return of the King. # Mt 24:30 (4) The establishment of the rejected King upon Zion # Ps 2:6 (5) The subjection of the earth to the King's rule # Ps 2:7-9 and (6) the present appeal to the world powers. # Ps 2:10-12 See Ps 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.6![2] {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. # Ru 2:12 *to lean on* (e.g.) # Ps 56:3 *to roll on* (e.g.) # Ps 22:8 *to stay upon* (e.g.) # Job 35:146[3] {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.6[1] {Nehiloth} Nehiloth is not a musical instrument, but means "inheritance," and indicates the character of the Psalm. The righteous are the Lord's inheritance.6[1] *Gittith*= "winepress," and so, of the harvest, in the sense of judgment # Isa 63:3 Re 19:15 Psalm 7., to which the title of Psalm 8. properly belongs, is a Psalm of judgment.6P[2] {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 (v. 1; Psa. 110 with # Mt 22:41-46 He is seen as Son of man # Ps 8:4-6 who, "made for a little [while] lower than the angels, " is to have dominion over the redeemed creation # Heb 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. # Heb 2:6-11 in connection with Psa. 8., and # Ro 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.6[3] {*Muth-labben*} "death of the son," is not a musical instrument but the title of the Psalm. Possibly connected with # 2Sa 12:20 7O[1] {Michtam} Michtam, "a prayer," or "meditation." See Psa 56.; 57.; 59.; 60.7[2] {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 # Ac 2:25-31 Lu 1:32,33 Ac 15:13-17 See "Davidic Covenant, # 2Sa 7:14 refs.; "Kingdom (O.T.)," See Note "Zec 12:8" See Psa 22., next in order of the Messianic Psalms.a7[1] {fear of the Lord} The "fear of the Lord," a phrase of the O.T. piety, meaning *reverential* *trust*, with *hatred of evil.*}7[1] {Aijeleth Shahar} [2] {My God, My God} Or, *Ay-ys-leth Shachar, "hind of the morning," a title, not a musical instrument. [2] Psalms 22., 23., and 24. form a trilogy. In Psalm 22, the *good* Shepherd gives His life for the sheep # Joh 10:11 in Psalm 23 the *great* Shepherd, "brought again from the dead through the blood of the everlasting covenant." # Heb 13:20 tenderly cares for the sheep; in Psalm 24, the *chief* Shepherd appears as King of glory to own and reward the sheep # 1Pe 5:47_[3] {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 (v. 14); the profuse perspiration caused by intense suffering (v. 14); the action of the heart affected (v .14); strength exhausted, and extreme thirst (v. 15); the hands and feet pierced (v. 16) partial nudity with hurt to modesty (v. 17), are all incidental to that mode of death. The accompanying circumstances are precisely those fulfilled in the crucifixion of Christ. The desolate cry of verse 1 # Mt 27:46 the periods of light and darkness of verse 2 # Mt 27:45 the contumely of verses 6-8,12,13 # Mt 27:29-43 the casting lots of verse 18 (mat 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.7[1] {I will declare} At verse 22 the Psalm breaks from crucifixion to resurrection; fulfilled in the "Go to my brethren," etc., of # Joh 20:17 The risen Christ declares to His brethren the name, "Father."7[2] {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 # Mt 22:42-45 The great end and object of the rule of Adonai (Lord) is the restoration of the kingdom to Jehovah (Lord). See 1Co 15.23,24. See "Names of Deity," Gen 2.4, notes; Gen 15.2, note. # 1Co 15:23,24 See Note "Ge 2:4" See Note "Ge 15:2"7b[1] {Who shall} The order is: (1) the declaration of title, "the earth is the Lord's" (vs 1,2). (2) Who shall rule the earth? (vs 3-6). It is a question of *worthiness*, and no one is worthy but the Lamb. Cf. # Da 7:13,14 Re 5:3-10 Mt 25:31 (3) The King of glory takes the throne of earth # Ps 24:7-10 See Psa 40., next in order of the Messianic Psalms.8[1] Jeduthun Jeduthun, a Levite, chief singer and instructor. See # 1Ch 9:16 16:38,41,42 25:1,3,6 2Ch 5:12 35:15 Ne 11:17 He is mentioned in Psalms 39, 62, 77. Jeduthun was first called Ethan.80[1] {I waited} The 40th Psalm speaks of Messiah, Jehovah's Servant, obedient unto death. The Psalm begins with the joy of Christ in resurrection (vs. 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 # Isa 1:10-15 then the obedient Servant came to make the pure offering # Ps 40:7-17 Heb 10:5-17 See Psalm 41., next in order of the Messianic Psalms.8[2] {Yea, mine own familiar friend} Psalm 41. is the Psalm of the betrayal of the Son of man, as Jesus Himself taught. # Joh 13:18,19 See Psalm 45., next in order of the Messianic Psalms.9J[1] {Shoshannim} [2] {king} *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. This great psalm of the King, with Psalms 46.-47., obviously looks forward to the advent in glory. The reference in # Heb 1:8,9 is not so much to the anointing as an event # Mt 3:16,17 as to the permanent state of the King. Cf. # Isa 11:1,2 The divisions are: (1) The supreme beauty of the King (vs 1,2); (2) the coming of the King in glory (vs 3-5 Cf # Re 19:11-21 (3) the deity of the King and character of His reign # Ps 45:6,7 Heb 1:8,9 Isa 11:1-5 (4) as associated with Him in earthly rule, the queen is presented, # Ps 45:9-13 and in that relation the King is not called Elohim See Note "Ge 1:1" (5) the virgin companions of the queen, who would seem to be the Jewish remnant See Note "Ro 11:5" # Re 14:1-4 are next seen # Ps 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.9[1] {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 Psalm 6., title, note. But contr, see # 1Ch 15:20d9[1] {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. 7.1c to 10. Cf # Joh 13:4-10 Eph 5:26 1Jo 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. # De 30:1-10j9[2] {Hyssop} Hyssop was the little shrub # 1Ki 4:33 with which the blood and water of purification were applied. # Le 14:1-7 Nu 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 # Mt 26:28 Heb 1:3 9:12 10:14 Both aspects of cleansing, by blood and by water, are brought out in # Joh 13:10 Eph 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.n9[1] {Take not} No believer of this dispensation, aware of the promise of His abiding # Joh 14:16 should pray, "Take not Thy Holy Spirit from me." # Eph 4:30 but while Christian *position* is not found here, Christian *experience* in essence is.5:[1] {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 # Eph 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," # Da 7:8 Re 19:20 "Armageddon," # Re 16:16 19:17-18 See Note "Re 19:17" Verses 24-35 are descriptive of full and universal kingdom blessing. (See "Kingdom" (O.T.), See Note "Ge 1:26" See Note "Zec 12:8" See Psalm 69., next in order of the Messianic Psalms. 22894-910825-1431-Ps69.1 [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 (vs. 4,7,8,10-12). Verses 14-20 may well describe the exercises of His holy soul in Gethsemane # Mt 26:36-45 while verse 21 is a direct reference to the cross # Mt 27:24,38 Joh 19:28 The imprecatory verses (22-28) are connected # Ro 11:9,10 with the present judicial blindness of Israel, verse 25 having special reference to Judas. # Ac 1:20 who is thus made typical of his generation, which shared his guilt. See Psalm 72., next in order of the Messianic Psalms.X:[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 # Ps 69:4,7,8 Verses # Ps 69:14-10 may well describe the exercises of His holy soul in Gethsemane # Mt 26:36-45 while verse # Ps 69:21 is a direct reference to the cross # Mt 27:34,48 Joh 19:28 The imprecatory verses # Ps 69:22-28 are connected # Ro 11:9,10 with the present judicial blindness of Israel, # Ps 69:25 having special reference to Judas # Ac 1:20 who is thus made typical of his generation, which shared his guilt. See Psalm 72, next in order of the Messianic Psalms.:[1] {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 (v. 20; # 2Sa 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 # Da 7:13,14 Re 5:5-10 # Ps 72:2-7,12-14 give the character of the kingdom. (Cf) # Isa 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" # Am 9:9 as the King Himself in death and resurrection was the single grain, the "corn of wheat" # Joh 12:24 "To the Jew first" is the order alike of Church and kingdom. # Ro 1:16 Ac 13:46 15:16,17 It is through restored Israel that the kingdom is to be extended over the earth. # Zec 8:13,20-23 See Psalm 89., next in order of the Messianic Psalms.;[1] {higher than the kings of the earth} The eighty-ninth Psalm is at once the confirmation and exposition of the Davidic Covenant # 2Sa 7:9-14 That the covenant itself looks far beyond David and Solomon is sure from verse 27. "Higher than the kings of the earth" can only refer to Immanuel. # Isa 7:13-15 9:6,7 Mic 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 (vs 19-29), but (b), warns that disobedience in the royal posterity of David will be punished with chastening (vs. 30-32). Historically this chastening began in the division of the Davidic kingdom # 1Ki 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" # Lu 21:24 Re 16:14 (4) The plea of the Remnant # Isa 1:9 Ro 11:5 who urge the severity and long continuance of the chastening (vs 38-52). See Psalm 102., next in order of the Messianic Psalms.<&[1] {Hear my prayer, O Lord} The references of verses 25-27 to Christ # Heb 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.[1] {The stone which the builders refused} See "Christ (as Stone)," # Ex 17:6 See Note "1Pe 2:8" Psalm 118., looks beyond the rejection of the Stone (Christ) to His final exaltation in the kingdom (v. 22). See Psalm 2., first of the Messianic Psalms.>[1] {O give thanks unto the Lord} The Messianic Psalms: Summary. That the Psalms contain a testimony to Christ our Lord Himself affirmed # Lu 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 # Lu 24:25-27 (2) Christ is seen in His person (a) as Son of God # Ps 2:7 and very God # Ps 45:6,7 102:25 110:1 (b) as Son of man # Ps 8:4-6 (c) as Son of David # Ps 89:3,4,27,29 (3) Christ is seen in His offices (a) as Prophet # Ps 22:23,25 40:9,10 (b) as Priest # Ps 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 # Ps 22:1-31 40:6 Heb 10:5-12 and, in resurrection, as the Priest-Shepherd, ever living to make intercession # Ps 23:1-6 Heb 7:21-25 13:20 As Prophet He proclaims the name of Jehovah as Father # Ps 22:22 Joh 20:17 As King He fulfils the Davidic Covenant # Ps 89:1-52 and restores alike the dominion of man over creation # Ps 8:4-6 Ro 8:17-21 and of the Father over all. # 1Co 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., # Ps 16:8-11 22:1-21 40:1-17>[1] {A Song of degrees} Literally, "of ascents." Perhaps chanted by the people as they went up to Jerusalem to the feasts. See, e.g. # Ps 112:1,2>[1] {song of degrees} Literally, "of ascents." Perhaps chanted by the people as they went up to Jerusalem to the feasts. # Ps 122:1,2@Scofield Reference Notes (1917) Book Introductions THE 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 (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 (Eccl 12.9). Chapters 25.-29. were current in Hezekiah's time (25.1). Chapters 30. and 31. are by Agur and Lemuel. The book is in six parts: I. To sons, 1.-7. II. The praise of wisdom, 8.-9. III. The folly of sin, 10.-19. IV. Warnings and instructions, 20.-29. V. The words of Agur, 30. The words of King Lemuel, 31.@$[1] {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. # Pr 8:22-36 Joh 1:1-3 Col 1:17 can refer to nothing less than the Eternal Son of God.A[1] {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, # Lu 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.CScofield Reference Notes (1917) Book Introductions ECCLESIASTES; or The Preacher 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" (12.13) is legal, the best that man apart from redemption can do, and does not anticipate the Gospel. Ecclesiastes is in five parts: I. Theme, 1.1-3. II. Theme proved, 1.4-3.22. III. Theme unfolded in the light of human sufferings, hypocrisies, uncertainties, poverty and riches, 4.1-10.20. IV. The best thing possible to the natural man apart from God, 11.1-12.12. V. The best thing possible to man under the law, 12.13,14.C:[1] {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 # Ro 8:20-22MD[1] {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" # Ec 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. # Ec 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 # Ge 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. # Isa 14:9-11 Mt 22:32 Mr 9:43-48 Lu 16:19-31 Joh 11:26 2Co 5:6-8 # Php 1:21-23 Re 6:9-11DScofield Reference Notes (1917) Book Introductions SONG OF SOLOMON 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 (2Co 11.1-4, refs). In this sense the book has six divisions: I. The bride seen in restful communion with the Bridegroom, 1.1-2.7. II. A lapse and restoration, 2.3-3.5. III. Joy of fellowship, 3.6-5.1. IV. Separation of interest--the bride satisfied, the Bridegroom toiling for others, 5.2-5. V. The bride seeking and witnessing, 5.6-6.3. VI. Unbroken communion, 6.4-8.14. --------------------------------------------------------------------------- [1] {joyful communion} It is most comforting to see that all these tender thoughts of Christ are for His bride in her unperfected state. The varied exercises of her heart are part of that inner discipline suggested by # Eph 5:25-27D[1] {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."D][2] {our wall} "Our wall." The bride had returned to her own home: the Bridegroom seeks her.D[3] {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" # Php 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 # Eph 2:18 Col 3:1 Heb 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.D+[1] {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.DD[2] {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 # Lu 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 # 1Co 12:4-11 Ga 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. # Lu 2:44,45D[1] {I sought him} Observe, it is now the Bridegroom Himself who occupies her heart, not His gifts--myrrh and washed feet # Joh 13:2-9D[2] {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.DJScofield Reference Notes (1917) THE PROPHETICAL BOOKS and Introduction to Isaiah Prophets were men raised up of God in times of declension and apostasy in Israel. They were primarily revivalists and patriots, speaking on behalf of God to the heart and conscience of the nation. The prophetic messages have a twofold character: first, that which was local and for the prophet's time; secondly, that which was predictive of the divine purpose in future. Often the prediction springs immediately from the local circumstances (e.g. Is 7.1-11 with vs. 12-14). It is necessary to keep this Israelitish character of the prophet in mind. Usually his predictive, equally with his local and immediate ministry, is not didactic and abstract, but has in view the covenant people, their sin and failure, and their glorious future. The Gentile is mentioned as used for the chastisement of Israel, as judged therefore, but also as sharing the grace that is yet to be shown toward Israel. The Church, corporately, is not in the vision of the O.T. prophet (Ep 3.1-6). The future blessing of Israel as a nation rests upon the Palestinian Covenant of restoration and conversion (Deu 30.1-9, refs.), and the Davidic Covenant of the Kingship of the Messiah, David's Son (2Sa 7.8-17, refs.), and this gives to predictive prophecy its Messianic character. The exaltation of Israel is secured in the kingdom, and the kingdom takes its power to bless from the Person of the King, David's Son, but also "Immanuel." But as the King is also Son of Abraham (Mat 1.1), the promised Redeemer, and as redemption is only through the sacrifice of Christ, so messianic prophecy of necessity presents Christ in a twofold character--a suffering Messiah (e.g. Isa. 53.), and a reigning Messiah (e.g. Isa. 11.). This duality, suffering and glory, weakness and power, involved a mystery which perplexed the prophets (1Pe 1.10-12; Lu 24.26.27). The solution of that mystery lies, as the New Testament makes clear, in the two advents--the first advent to redemption through suffering; the second advent to the kingdom glory, when the national promises to Israel will be fulfilled (Mat 1.21-23; Lu 2.28-35; 24.46-48, with Lu 1.31-33, 68-75; Mat 2.2,6; 19.27,28 Acts 2.30-32; 15.14-16). The prophets indeed describe the advent in two forms which could not be contemporaneous (e.g. Zech 9.9; contra, 14.1-9), but to them it was not revealed that between the advent to suffering, and the advent to glory, would be accomplished certain "mysteries of the kingdom" (mat 13.11-16), not that, consequent upon Messiah's rejection, the new Testament Church would be called out. These were, to them, "mysteries hid in God" (Ep 3.1-10). Speaking broadly, then, predictive prophecy is occupied with the fulfilment of the Palestinian and Davidic Covenants; the Abrahamic Covenant having also its place. Gentile powers are mentioned as connected with Israel, but prophecy, save in Daniel, Obadiah, Jonah, and Nahum, is not occupied with Gentile world-history. Daniel, as will be see, has a distinctive character. The predictions of the restoration from the Babylonian captivity at the end of seventy years, must be distinguished from those of the restoration from the present world-wide dispersion. The context is always clear. The Palestinian Covenant (Deu 28.1-30.9) is the mould of predictive prophecy in its larger sense--national disobedience, world-wide dispersion, repentance, the return of the Lord, the regathering of Israel and establishment of the kingdom, the conversion and blessing of Israel, and the judgment of Israel's oppressors. The true division of the prophets is into pre-exilic, viz., in Judah: Isaiah, Jeremiah (extending into the exile), Joel, Obadiah, Micah, Nahum, Habakkuk, Zephaniah. In Israel: Hosea, Amos, and Jonah. Exilic, Ezekiel and Daniel, both of Judah, but prophesying to the whole nation. Post-exilic, all of Judah: Haggai, Zechariah, and Malachi. The division into major and minor prophetic writings, based upon the mere bulk of the books, is unhistoric and non-chronological. The keys which unlock the meaning of prophecy are: the two advents of Messiah, the advent to suffer (Ge 3.15; Ac 1.9), and the advent to reign (Deu 30.3; Ac 1.9-11); the doctrine of the Remnant (Isa 10.20, refs), the doctrine of the day of the Lord (Is 2.10-22; Re 19.11-21), and the doctrine of the Kingdom (O.T., Gen 1.26-28; Zech 12.8, note; N.T., Lu 1.31-33; 1Co 15.28, note). The pivotal chapters, taking prophecy as a whole, are, Deut. 28., 29., 30.; Psa 2.; Dan. 2.,7. The whole scope of prophecy must be taken into account in determining the meaning of any particular passage (2Pe 1.20). Hence the importance of first mastering the great themes above indicated, which, in this edition of the Scriptures, may readily be done by tracing through the body of the prophetic writings the subjects mentioned in the preceding paragraph. The detail of the "time of the end," upon which all prophecy converges, will be more clearly understood if to those subjects the student adds the Beast (Da 7.8; Re 19.20), and Armageddon (Re 16.14; 19.17, note). Chronological Order of the Prophets (According to Ussher) I. Prophets Before the Exile (1) To Nineveh Jonah, 862 B.C. (2) To the 10 tribes "Israel" Amos, 787 B.C. Hosea, 785-725 B.C. Obadiah, 887 B.C. Joel, 800 B.C. (3) To Judah Isaiah, 760-698 B.C. Micah, 750-710 B.C. Nahum, 713 B.C. Habakkuk, 626 B.C. Zephaniah, 630 B.C. II. Prophets During the Exile Ezekiel, 595-574 B.C. Daniel, 607-534 B.C. III. Prophets After the Exile Haggai, 520 B.C. Zechariah, 520-518 B.C. Malachi, 397 B.C. --------------------------------------------------------------------------- Book Introductions (The Book of the Prophet 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 (Ep 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: I. Israel in exile and divine judgment upon Israel's oppressors. II. The return from Babylon. III. The manifestation of Messiah in humiliation (e.g. Chap. 53.). IV. The blessing of the Gentiles. V. The manifestation of Messiah in judgment ("the day of vengeance of our God"). VI. The reign of David's righteous Branch in the kingdom-age. VII. The new heavens and the new earth. Isaiah is in two chief divisions: I. looking toward the captivities, 1.1-39.8 Key verses, 1.1,2. II. 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).Do[1] {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 # Isa 1:26,27 2:1-4E[1] {thy judges} Under the kingdom the ancient method of administering the theocratic government over *Israel* is to be restored. Cf. # Jud 2:18 Mt 19:28Eh[2] {that the *mountain*} A mountain, in Scripture symbolism, means a kingdom # Da 2:35 Re 13:1 17:9-11GE[1] {branch} A name of Christ, used in fourfold way: (1) "The Branch of Jehovah" (Isa 4.2), that is, the "Immanuel" character of Christ # Isa 7:14 to be fully manifested to restored and converted Israel after His return in divine glory # Mt 25:31 (2) the "Branch of David" # Isa 11:1 Jer 23:5 33:15 that is, the Messiah, "of the seed of David according to the flesh" # Ro 1:3 revealed in His earthly glory as King of kings, and Lord of lords; (3) Jehovah's "Servant, the Branch" # Zec 3:8 Messiah's humiliation and obedience unto death according to # Isa 52:13-15 53:1-12 Php 2:5-8 (4) the "man whose name is the Branch" # Zec 6:12,13 that is His character as Son of man, the "last Adam," the "second Man" # 1Co 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."kE[1] {seraphims} Heb. *Burners.* The word occurs only here. Cf. See Note "Eze 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 Note "Ro 3:24" See Note "Ro 3:25" See Note "Ro 3:26" and that the *saint* shall be cleansed before serving. # Ge 3:22-24 illustrates the first; # Isa 6:1-8 the second. The Cherubim may be said to have to do with the altar, the Seraphim with the laver. See See Note "Ps 51:7" See Note "Joh 13:10" The Seraphim appear to be actual angelic beings.vEc[2] {tenth} See "Remnant," Ro. 11.5, note. See Note "Ro 11:5" [3] {return} See Note "Isa 8:18"xE[4] {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 # 1Ki 16:24 and were (B.C. 722) sent into an exile which still continues. # 2Ki 17:1-6 They are distinguished as "the outcasts of Israel" from "the dispersed of Judah." # Isa 11:12 "Hidden" in the world # Mt 13:44 they, with Judah, are yet to be restored to Palestine and made one nation again. # Jer 23:5-8 Eze 37:11-24EZ[1] {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. # Lu 1:38E}[2] {Butter and honey} Indicating the plainness and simplicity of the life in which the young Immanuel should be brought up.E}[1] {confederacy} The reference is to the attempt to terrify Judah by the confederacy between Syria and Samaria. # Isa 7:1,2E[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 # Jer 25:11,12 Da 9:2 The larger and final reference is to our Lord # Heb 2:13,14E[1] {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." # Lu 1:32,33 See "Kingdom (O.T.). See Note "Zec 12:8" "Davidic Covenant," See Note "2Sa 7:16" # Ac 15:14-16E[2] {For all this his anger} See # Isa 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.En[1] {that when} A permanent method in the divine government of the earth. Israel is always the centre of the divine counsels earthward # De 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 # Ge 15:13,14 De 30:5-7 Isa 14:1,2 Joe 3:1-8 Mic 5:7-9 Mt 25:31-40E[2] {that day} "That day": often the equivalent of "the day of the Lord" # Isa 2:10-22 Re 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," # Re 16:14 19:21 "Times of the Gentiles," # Lu 21:24 Re 16:19 "The great tribulation," # Ps 2:5 Re 7:14, and See Note "Isa 13:19"E[1] {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. # Ps 2:5 Re 7:14 and the approach and destruction of the Gentile host under the Beast. # Da 7:8 Re 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., # Ge 1:26-28 Zec 12:8 N.T. # Lu 1:31-33 1Co 15:28 Also See Note "Mt 3:2" See Note "Mt 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. [2] {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 # Lu 1:31,32 Ac 15:15,16Et[1] {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. [2] {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," # Lu 21:24 Re 16:14 # Isa 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 # Re 14:8-1 16:19 the Gentile world-system is in view in connection with Armageddon # Re 16:14 19:21 while in Re 17. the reference is to apostate Christianity, destroyed by the nations # Re 17:16 headed up under the Beast # Da 7:8 Re 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 # Re 17:16 political Babylon by the appearing of the Lord # Re 19:19-21 That Babylon the *city* is not to be rebuilt is clear from # Isa 13:19-22 Jer 51:24-26,62-64 By political Babylon is meant the Gentile world-system. (See "World," # Joh 7:7 Re 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.F[1] {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) # Jer 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 Note "Isa 13:1"F[1] {son of the morning} Verses 12-14 evidently refer to Satan, who, as prince of this world-system (see "World," # Joh 7:7 See Note "Re 13:8" is the real unseen ruler of the successive world-powers. Tyre, Babylon, Medo-Persia, Greece, Rome, etc. (see # Eze 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 See Note "Re 20:10" See other instances of addressing Satan through another, # Ge 3:15 Mt 16:22,23"F[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," # Lu 21:24 Re 16:14 Da 2:44,45 "Armageddon," # Re 16:14 19:17 No other such universal catastrophe on the nations is known to Scripture.)F[2] {burden of Moab} This "burden" had a precursive fulfilment in Sennacherib's invasion, B.C. 704, three years after the prediction # Isa 16:14 but the words have a breadth of meaning which includes also the final world-battle. (See See Note "Re 19:17" # Isa 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 # Isa 10:28-34 11:1-10 Ac 15:14-17 Re 19:17-21 20:1-4@F[1] {burden of Damascus} As in the burden of Moab, there was doubtless a near fulfilment in Sennacherib's approaching invasion, but verses 12-14 as evidently look forward to the final invasion and battle. ("Armageddon," # Re 16:14 See Note "Re 19:17" Cf. # Isa 10:26-34OF[1] {That sendeth ambassadors} The local reference is evidently to an embassy from Egypt, resulting in the alliance denounced in Is. 30., 31., # Jer 37:7-11Fy[1] {thy dead men} Eliminate the supplied words, *men*, and, *together with.* "Body" is in the plural, "bodies." Verses 19-21, with chapter 27., constitute Jehovah's answer to the plaint of Israel, verses 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 # Eze 37:1-11 and many hold that no more than this is meant in Isa. 26.19. But since the first resurrection is unto participation in the kingdom # Re 20:4-6 it seems the better view that both meanings are here.G[1] {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 # Ps 2:5 Re 7:14 when a still greater deliverance will be wrought. (See "Times of the Gentiles," # Lu 21:24 Re 16:14 The same remark applies also to # Isa 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 (v. 16) carries the meaning forward to the end-time, and the covenant of unbelieving Israel with the Beast. # Da 9:27DG[1] {Behold} The imagery of verses 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.TG[2] {king} See See Note "Isa 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. # Isa 2:10-22 Re 19:11-21 and the kingdom blessing to follow.G4[1] {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,*) # Ge 4:4 Heb 10:18 *glory,* # 2Sa 7:8-15 Zec 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 # Joh 12:37-44 quotations from Isa. 53. and 6. are both ascribed to Isaiah.H[1] {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. Verses 5-7 describe the effect upon the nations of the rise of the Persian power. They heartened each other, and made (v. 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 (vs. 8-20). Verses 21-24 form a contemptuous challenge to the idols in whom the nations are trusting.H%[1] {servant} Three servants of Jehovah are mentioned in Isaiah: (1) David # Isa 37:35 (2) Israel the nation # Isa 41:8-16 43:1-10 44:1-8,21 45:4 48:20 (3) Messiah # Isa 42:1-12 Is 49., entire chapter, but note especially verses 5-7, # Isa 49:5-7 where the Servant Christ restores the servant nation; # Isa 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 Isa. 42.1, note. See Note "Isa 42:1"1Hn[1] {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. # Isa 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.6H}[2] {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 # Lu 2:32 Ac 13:47,48 (2) as the "Root of Jesse" He is to reign over the Gentiles in His kingdom. # Isa 11:10 Ro 15:12 He *saves* the Gentiles, which is the distinctive feature of this present age. # Ro 11:17-24 Eph 2:11,12 He *reigns* over the Gentiles in the kingdom-age, to follow this. See "Kingdom (O.T.)," # Ge 1:26-28 Zec 12:8 (3) Believing Gentiles in the present age, together with believing Jews, constitute "the church which is His body." # Eph 1:23 See Note "Eph 3:6"Hd[1] {Cyrus} Cf. # 1Ki 13:2 where Josiah was mentioned by name three hundred years before his birth.H[2] {anointed} The only instance where the word is applied to a Gentile. Nebuchadnezzar is called the "servant" of Jehovah # Jer 25:9 27:6 43:10 This, with the designation "My shepherd" # Isa 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. # Isa 45:1 Re 19:19-21 (2) both are restorers of the holy city # Isa 44:28 Zec 14:1-11 (3) through both is the name of the one true God glorified # Isa 45:6 1Co 15:28H[1] {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.H[1] {Israel to preserved and restored} The Lord Jesus and the believing remnant of Israel are here joined. What is said is true of both.H\[2] {Sinim} The word is supposed to refer to a people of the far East, perhaps the Chinese.H[1] {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.H[1] Title: {Israel to be preserved and restored} The Lord Jesus and the believing remnant of Israel are here joined. What is said is true of both.H\[2] {Sinim} The word is supposed to refer to a people of the far East, perhaps the Chinese.I[1] {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 # Mt 26:67,68 27:27-30I<[1] {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* # Le 25:48 25:25 Ga 4:5 Eph 1:7,11,14 (2) The Redeemer must be a kinsman # Le 25:48,49 Ru 3:12,13 Ga 4:4 Heb 2:14,15 (3) The Redeemer must be able to redeem # Ru 4:4-6 Jer 50:34 Joh 10:11,18 (4) Redemption is effected by the *goel* paying the just demand in full # Le 25:27 1Pe 1:18,19 Ga 3:13 See Note "Ex 14:30" see Note "Ro 3:24" [2] {come to Zion} The *time* when the "Redeemer shall come to Zion" is fixed, relatively, by # Ro 11:23-29 as following the completion of the Gentile Church. That is also the order of the great dispensational passage, # Ac 15:14-17 In both, the return of the Lord to Zion follows the outcalling of the Church.IH[1] {acceptable year of the Lord} Observe that Jesus suspended the reading of this passage in the synagogue at Nazareth # Lu 4:16-21 at the comma in the middle of # Isa 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 # 2Th 1:7-10 Cf. # Isa 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. # Isa 2:10-22 Re 19:11-21 Isa 63:1-6I@[1] {our Father} Cf. # Isa 1:2 64:8 Israel, collectively, the national Israel, recognizes God as the national Father (cf) # Ex 4:22,23 Doubtless the believing Israelite was born anew (cf) # Joh 3:3,5 Lu 13:28 but the O.T. Scriptures show no trace of the consciousness of personal sonship. The explanation is given in # Ga 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. # Ga 4:4-6 See "Adoption" # Ro 8:15 Eph 1:5I[2] {our father} Here the reference is to relationship through creation, rather than through faith, as in # Ac 17:28,29 See Note "Ac 17:29"I?[1] {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" # 1Co 15:26 is not destroyed till after Satan's rebellion at the end of the thousand years. # Re 20:7-14JPScofield Reference Notes (1917) Book introductions The Book of the Prophet 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 (2Ki 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: I. From the prophet's call to his message to the first captives. 1.1-29.32. II. Prophecies and events not chronological, 30.1-36.2. III. From the accession to the captivity of Zedekiah, 37.1-39,18. IV. Jeremiah's prophecies in the land after the final captivity of Judah, 40.1-42.22. V. The prophet in Egypt, 43.1-44.30. VI. Miscellaneous prophecies (45.1-52.34. The events recorded in Jeremiah cover a period of 41 years (Ussher).J[1] {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. 2.1-7; (2) He reproaches them with forsaking Him, e.g. 2.13; (3) He accuses them of choosing other, and impotent, gods, e.g. 2.10-12, 26-28. All these messages are to be thought of as inspired sermons, spoken to the people and subsequently written. Cf. Je 36.1-32.@J[1] {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 # 2Ki 17:1-18 had produced no effect upon Judah, e.g. # Jer 3:6-10 (2) of warning of a like chastisement impending over Judah, e.g. # Jer 3:15-17 (3) of touching appeals to return to Jehovah, e.g. 3.12-14; and (4) of promises of final national restoration and blessing, e.g. 3.16-18. [2] {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.jJ[1] {without form and void} Cf. # Ge 1:2 "Without form and void" describes the condition of the earth as the result of judgment # Jer 4:24-26 Isa 24:1 which overthrew the primal order of # Ge 1:1Ja[1] {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. 7.2,9,10; 8.10,11 # Jer 7:2,9,10 9:10,11J[1] {nor commanded} Cf. See Note "Ex 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.KI[1] {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 # De 28:1, 30:1-9 See Note "Deu 30.3 The Assyrian and Babylonian captivities of Israel and of Judah were the execution of the warning, # De 28:63-68^K[1] {dearth} The significance of a drought at this time was very great. It was one of the signs predicted in the Palestinian Covenant # De 28:23,24 and already fulfilled in part in the reign of Ahab. # 1Ki 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.~KS[1] {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 # Jer 15:13 though Jehovah's judgment upon the nation, will be but a purifying chastisement to them, and they receive a special promise # Jer 15:11, Verses # Jer 15-18 give the answer of the Remnant to verses # Jer 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 # Jer 15:16,17 Cf. # Re 3:8-10K[1] {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 # Jer 16:14-16 17:7,8K[1] {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" (v.4). # Jer 18:4L[1] {restoration} This final restoration is shown to be accomplished after a period of unexampled tribulation # Jer 30:3-10 and in connection with the manifestation of David's righteous Branch # Jer 23:5 who is also Jehovah-tsidkenu # Jer 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 # Jer 29:10 At His first advent Christ, David's righteous Branch # Lu 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. # Ro 10:3 The prophecy is yet to be fulfilled. # Ac 15:14-17YL[1] {seventy} Cf. # Le 26:33-35 2Ch 36:21 Da 9:2 The 70 years may be reckoned to begin with the first deportation of Judah to Babylon. # 2Ki 24:10-15 B.C. 604 according to the Assyrian Eponym Canon, or B.C. 606 according to Ussher; or from the final deportation # 2Ki 25:1-30 2Ch 36:17-20 Jer 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 # Ezr 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 # Da 9:25kLc[1] {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," # Isa 2:10-22 Re 19:11-21 "Armageddon," # Re 16:14 19:11-21Lu[1] {carried away captives} Cf. # 2Ki 24:10-16 The complete captivity of Judah came eleven years later. # 2Ki 25:1-7Lx[1] {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. # Jer 32:1 33:1 34:1,8 35:1 but retrospectively. The narrative, so far as Jeremiah gives a narrative, is resumed at 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.L+[2] {Write} Three "writings" by Jeremiah are to be distinguished: (1) This is impersonal--a general prophecy, and probably the earliest. # Jer 30:1-31:40 (2) The prophecy destroyed by Jehoiakim. # Jer 1:1-36:23 (3) The destroyed writing re-written doubtless the writing preserved to us. # Jer 36:27M[1] {bought} A (1) sign of Jeremiah's faith in his own predictions of the restoration of Judah (v. 15), for the field was then occupied by the Babylonian army; and (2) a sign to Judah of that coming restoration.NM[1] {In those days} See "Davidic Covenant" See Note "2Sa 7.16 "Kingdom (O.T.)" # Ge 1:26 See Note "Zec 12:8" "Kingdom (N.T.)" # Lu 1:31-33 1Co 15:28MJ[1] {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 # Jer 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 # Jer 38:1-6 (4) he is again released from the dungeon and kept in the prison court # Jer 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. # Jer 40:1-4M&[1] {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 Note "Lu 21:24" See Note "Re 16:19"NN[1] {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 # Jer 46:27,28 look forward to the judgment of the nations See Note "Mt 25:32" after Armageddon # Re 16:14 See Note "Re 19:17" and the deliverance of Israel ("Israel," # Ge 12:2,3 See Note "Ro 11:26" # Jer 50:4-7 also looks forward to the last days.WOScofield Reference Notes (1917) Book Introductions The LAMENTATIONS of JEREMIAH 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 (Je 13.17; Mat 23. 36,38; Ro 9.1-5). The chapters indicate the analysis, viz., five lamentations.O [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.O=Scofield Reference Notes (1917) Book Introductions The Book of the Prophet EZEKIEL Ezekiel was carried away to Babylon between the first and final deportation of Judah (2Ki 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. Ez 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" # Eze 1:3 3:14,22 8:1 33:22 37:1 40:1 The minor divisions are indicated in the text. The events recorded in Ezekiel cover a period of 21 years (Ussher).O[1] {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" # Ge 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 # Ex 25:17-20 See Note "Ro 3:24" See Note "Ro 3:25" See Note "Ro 3:26" The living creatures (or Cherubim) appear to be actual beings of the angelic order. Cf. See Note "Isa 6:2" The Cherubim or living creatures are not identical with the Seraphim. # Isa 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. # Ex 3:2-10 Isa 6:1-10 Da 10:5-14 Re 1:12-19 Ps[1] {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 # 1Co 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 Note "Ge 11:10" # Eze 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" # Eze 1:5 and when the prophet beheld the throne of God, he saw "the likeness as the appearance of a *man* above upon it" # Eze 1:26 See Note "Mt 8:20" # Re 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.2Pd[1] {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 # 2Ki 24:10-16 at which time Ezekiel was carried to Babylon, and the siege of # 2Ki 25:1-11 eleven years later.P[1] {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 Ez. 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. # Eze 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" # Ge 12:2,3 Ro 11:26 Also "Kingdom, (O.T.)" # Ge 1:26-28 Zec 12:8P[2] {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 # Eze 8:10,11 women given over to phallic cults # Eze 8:14 and nature-worship # Ex 8:16Pu[1] {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 # Eze 9:3 10:4 (2) from the threshold # Eze 10:18 (3) from temple and city to the mountain on the East of Jerusalem (Olivet, # Eze 11:23 and (4) returning to the millennial temple to abide. # Eze 43:2-5P[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 Note "Eze 8:3"Q[1] {rod} The passage is a prophecy of the future judgment upon Israel, regathered from all nations (see "Israel," # Isa 1:24-26 refs. into the old wilderness wanderings. # Eze 20:35 The issue of this judgment determines who of Israel in that day shall enter the land for kingdom blessing. # Ps 50:1-7 Eze 20:33-44 Mal 3:2-5 4:1,2 see other judgments, See Note "Joh 12:21" See Note "1Co 11:31" See Note "2Co 5:10" See Note "Mt 25:32" See Note "Jude 1:6" See Note "Re 20:12"cR[1] {Thus} The prophecies upon Gentile powers (extending to Ez. 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 # Eze 30:3 makes it evident that a fulfilment in the final sense is still future. See "Day of Jehovah" # Isa 2:10-22 See Note "Re 19:21" Also "Armageddon" # Re 16:14 See Note "Re 19:17" Those countries are once more to be the battle ground of the nations.R@[1] {Thou} Here (vs. 12-15), as in # Isa 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: # Ge 3:14,15 Mt 16:23 The unfallen state of Satan is here described; his fall in # Isa 14:12-14 See Note "Re 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. # Da 7:8 Re 19:20]S0[1] {prey to the heathen} The whole passage (vs. 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.pS0[2] A beautiful order is discernible in this and the succeeding prophecies: (1) Restoration of the land # Eze 36:1-15 (2) of the people # Eze 36:16-37:28 (3) judgment on Israel's enemies. # Eze 38:1-39:24 Afterward follows that which concerns the worship of Jehovah that He may dwell amongst His people.Sk[1] {bones} Having announced # Eze 36:24-38 the restoration of the nation, Jehovah now gives in vision and symbol the method of its accomplishment. Verse 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 # Eze 37:12 (2) the bringing of them in (v. 12); (3) their conversion (v. 13); (4) the filling with the Spirit (v. 14). The symbol follows. The two sticks are Judah and the ten tribes; united, they are one nation (vs. 19-21). Then follows (vs. 21-27) the plain declaration as to Jehovah's purpose, and verse 28 implies that then Jehovah will become known to the Gentiles in a marked way. This is also the order of # Ac 15:16,17 and the two passages strongly indicate the time of full Gentile conversion. See also # Isa 11:10S[1] {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 # Zec 12:1-4 14:1-9 Mt 24:14-30 Re 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 Note "Ge 15:18" See Note "De 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" # Isa 2:10-22 Re 19:11-21 and to the battle of Armageddon # Re 16:14 See Note "Re 19:19" but includes also the final revolt of the nations at the close of the kingdom-age. # Re 20:7-9WT[1] {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. # Heb 10:4 Ro 3:25TScofield Reference Notes (1917) Book Introductions The Book of DANIEL Daniel, like Ezekiel was a Jewish captive in Babylon. He was of royal or princely descent (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 (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" (Lu 21.24, refs.). 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: I. Introduction. The personal history of Daniel from the conquest of Jerusalem to the second year of Nebuchadnezzar, 1.1-21. II. The visions of Nebuchadnezzar and their results, 2.1-4.37. III. The personal history of Daniel under Belshazzar and Darius, 5.1-6.28. IV. The visions of Daniel, 7.1-12.13. The events recorded in Daniel cover a period of 73 years (Ussher).Ua[1] {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.U`[1] {great image} The monarchy-vision. Nebuchadnezzar's dream, as interpreted by Daniel, gives the course and end of "the times of the Gentiles" # Lu 21:24 See Note "Re 16.19 that is, of Gentile world-empire. The four metals composing the image are explained as symbolizing (vs. 38-40) four empires, not necessarily possessing the inhabited earth, but able to do so (v.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 Note "Dan. 7.26 As a whole, the image gives the imposing outward greatness and splendour of the Gentile world-power. The smiting Stone # Da 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. # Da 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 Dan. 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," # Re 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. # Da 2:31 Re 13:14,15'U#[1] {but there shall be} From the "head of gold" (v. 38) to the "iron" of the "fourth kingdom" (Rome) there is deterioration in fineness, but increase of strength (v. 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, v.42; cf. # Da 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.*U[1] {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. # Da 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.)" # Ge 1:26 Zec 12:8 "Kingdom (N.T.)" # Lu 1:31-33 1Co 15:28 See Note "Mt 3:2" note (defining "kingdom of heaven"). Verse 45 repeats the *method* by which the kingdom will be set up. (Cf) See Note "Da 2:31" # Ps 2:5 2:6 Zec 14:1-8 14:90U~[2] {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 # Re 13:11-15 See note on "Beast, the" "Da 7:8" See note "Re 19:20" It has repeatedly characterized Gentile authority in the earth, e.g. # Da 6:7 Ac 12:22 and the later Roman emperors.@U[1] {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 # Isa 1:9 Ro 11:5 who will be faithful in the furnace of the great tribulation # Ps 2:5 Re 7:14NUm[1] {dwell} Nebuchadnezzar, first of the Gentile world-kings in whom the times of the Gentiles # Lu 21:24 Re 16:14 began, perfectly comprehended the universality of the sway committed to him # Da 2:37,38 as also did Cyrus # Ezr 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.oU[1] {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" # Da 2:47 (2) He is still a Hebrew deity, but Master of angels, and a God who responds to faith # Da 3:28 (3) Here # Da 4:34,35 the king rises into a true apprehension of God. Cf. Darius, # Da 6:25-27U[1] {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 Note "Lu 21:24" See Note "Re 16.19" began, and who established the first of the four world monarchies. # Da 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 # Da 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" # Da 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 # Da 9:1 (4) Cyrus, with whose rise to power came fully into existence the Medo-Persian, second of the world-empires # Da 2:39 7:5 In Daniel's vision of this empire in "the third year of the reign of King Belshazzar" # Da 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. # Isa 44:28 45:1-4 the return to Palestine of the Jewish remnant began. # Ezr 1:1-4 See # Da 11:2 marg. ref.U[1] {great sea} The "sea" in Scripture imagery stands for the populace, the mere unorganized mass of mankind # Mt 13:47 Re 13:1U:[1] {little horn} The vision is of the end of Gentile world-dominion. The former Roman empire (the iron kingdom of # Da 2:33-35,40-44 7:7 will have ten horns (i.e. kings, # Re 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, # Da 8:23-25 the "prince that shall come" of # Da 9:26,27 the "king" of # Da 11:36-45 the "abomination" of # Da 12:11 Mt 24:14 the "man of sin" of # 2Th 2:4-8 and the "Beast" of # Re 13:4-10 See "Beast" # Da 7:8 Re 19:20U[2] {and they} This scene is identical with that of # Re 5:6-10 There the ascription of praise of the "kings and priests" (cf. v. 18, ref. a) ends with the words, "and we shall reign on the earth." Rev. 6. opens the "vexing" of # Ps 2:5 introductory to setting the king on Zion # Ps 2:6 Re 20:4 The vision # Da 7:9-14 reverses the order of events as they will be fulfilled. Verse 13 describes the scene in heaven (cf) # Re 5:6-10 which, in fulfilment, precedes the events which Daniel sees in vision in vs. 9-12. The historic order will be: (1) The investiture of the Son of Man with the kingdom # Da 7:13,14 Re 5:6-10 (2) the "vexing" of Psa 2.5, fully described in # Mt 24:21,22 Re 6.-18. (3) The return of the Son of Man in glory to deliver the "smiting" blow of # Da 2:45 7:9-11 Re 19:11-21 (4) The judgement of the nations and the setting up of the kingdom # Da 7:10,26,27 Mt 25:31-46 Re 20:1-6U[3] {him} # Da 7:13,14 is identical with # Re 5:1-7 and antedates the fulfilment of # Da 2:34,35 # Da 7:13,14 Re 5:1-7 describe the investiture of the Son of Man and Son of David with the kingdom authority, while # Da 2:34,35 describes the crushing blow (*Armageddon*, # Re 16:14 which destroys Gentile world-power, thus clearing the way for the actual setting up of the kingdom of heaven. # Da 2:34,35 Re 19:19-21 are the same event.U[4] {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" # Lu 21:24 Re 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.U_[1] {and they shall} The end of Gentile world-power. (1) In the beast vision of Daniel 7. the fourth beast (v. 7) 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), v. 7, are declared to be "ten kings that shall arise" (v. 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 # Da 2:44,45 7:9 (2) But Daniel sees a "little horn" of Dan. 8.--a prophecy fulfilled in Antiochus Epiphanes See Note "Da 8:9" In Rev. 13, additional particulars of the "little horn" of Dan. 7. are given. See Note "Re 13:1"Ui[2] {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 (Dan 8.1) the first monarchy was nearing its end. Belshazzar was the last king of that monarchy.U[1] {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 note "The Beast," "Da 7:8" See Note "Re 19:20" and "The great tribulation," # Ps 2:5 See Note "Re 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 Dan 9.9-13, 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 (v. 23), and in "the latter time" of the four kingdoms (vs. 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. 7.25 (the Beast) with # Da 8:10-12 (Antiochus).U[2] {And it waxed great} This passage (vs. 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 # Da 7:8,24,25 9:27 11:36-45 12:11 In Daniel # Da 8:10-14 the actions of both "little horns" blend.U@[3] {desolation} Seven times in Daniel the "desolation" is spoken of: (1) Of the sanctuary, # Da 8:13 fulfilled by Antiochus Epiphanes, B.C. 175-170. (2) Of the sanctuary, # Da 9:17 the condition in Daniel's time, when the Jews were in exile and the sanctuary desolate. (3) Generally, of the land, # Da 9:18 also referring to Daniel's time. (4) Of the sanctuary, # 9:26 fulfilled A.D. 70, in the destruction of city and temple after the cutting off of Messiah. # Lu 21:20 Of the sanctuary, by the Beast, # Da 9:27 11:31 12:11 * Cf # Mt 24:15 Mr 13:14 2Th 2:3,8-12 Re 13:14:15U[1] {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 # Lu 21:24 Re 16:14 when the "little horn" of # Da 7:8,24-26 the Beast, will arise--Daniel's *final* time of the end. See Note "Da 12:4"UA [1] {Seventy weeks} [1] {make reconciliation} 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 (v. 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 (v. 25). This was fulfilled in the birth and manifestation of Christ. Verse 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 verse 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. # Mt 24:6-14 The N.T. reveals, that which was hidden from the O.T. prophets # Mt 13:11-17 Eph 3:1-10 that during this period should be accomplished the mysteries of the kingdom of Heaven # Mt 13:1-50 and the out-calling of the Church # Mt 16:18 Ro 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. Verse 27 deals with the last week. The "he" of verse 27 is the "prince that shall come" of verse 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 # Da 12:11 2Th 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. Verse 27 deals with the last three and a half years of the seven, which are identical with the "great tribulation." # Mt 24:15-28 "time of trouble" # Da 12:1 hour of temptation" # Re 3:10 (see "Tribulation," # Ps 2:5 Re 7:14 [1] {reconciliation} There is no word in the O.T. properly rendered *reconcile.* In the A.V. the English word is found # 1Sa 29:4 2Ch 29:24 Le 6:30 8:15 16:20 Eze 45:15,17,20 Da 9:24 but always improperly; atonement is invariably the meaning. Reconciliation is a N.T. doctrine # Ro 5:10 See Note "Col 1:21"U[2] {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" # 2Ch 36:22,23 Ezr 1:1-3 that of Darius # Eze 6:3-8 B.C. 521-486), and that of Artaxerxes in his seventh year. # Eze 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" # Ne 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 # Da 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) # Mt 24:36 Ac 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.Ug[3] {abominations} (Cf) # Mt 24:15 The expression occurs three times in Daniel. In # Da 9:27 12:11 the reference is to the "Beast," "man of sin"; # 2Th 2:3,4 and is identical with # Mt 24:15 In # Da 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.V%[1] {Behold} 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 # Da 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 Note "Da 8:9" From verse 36 the interpretation is of the final "little horn" # Da 7:8,24-26 See Note "Da 11:35"7V[1] {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 Dan. 7.8, the "Beast out of the sea" of # Re 13:4-10 shall appear (cf) See Note "Dan 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 # Da 7:8,24-26 fills the scene. His prosperity lasts until "the indignation" (the "time of trouble" of # Da 12:1 Mt 24:21 is accomplished (v. 36). This is parallel with # Re 17:10-14 19:19-21 Verses 37-45 supply details not mentioned in the N.T. The expression "God of his fathers" (v.37) has been held to indicate that the "king" is an apostate Jew, but this does not accord with # Da 9:26 which was fulfilled by the Gentile armies of Rome. The "little horn" is an apostate, but from Christianity, not Judaism (cf) # 1Jo 2:18,19 Verses 38-45 describe his career. Substituting "the god of forces" (i.e. forces of nature) for the true God (vs. 38,39), he soon presents himself as that god (cf) # 2Th 2:3,4 While his career lasts he is an irresistible conqueror (vs. 40-44). He established his palace in Jerusalem, probably at the time of his supreme act of blasphemous impiety # Da 9:27 12:11 Mt 24:15 2Th 2:4 From this time begins the great tribulation # Da 12:1 Mt 24:21 which runs its course during the last half of Daniel's seventieth week, viz. three and one half years # Da 7:25 12:7,11 Re 13:5 See Note "Re 19:20"BVR[1] {thy people} That is, Daniel's people, the Jews. Cf. # Da 9:15,16,20,24 10:14EV[2] {end} The "time of the end" in Daniel. The expression, or its equivalent, "in the end," occurs, # Da 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 # Da 9:27 and his presentation of himself as God # Da 9:27 11:36-38 Mt 24:15 2Th 2:4 Re 13:4-6 and ends with his destruction by the appearing of the Lord in glory. # 2Th 2:8 Re 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. # Da 7:25 12:7 Re 13:5 (3) This "time of the end" is the "time of Jacob's trouble." # Jer 30:7 "a time of trouble such as never was since there was a nation" # Da 12:1 "great tribulation such as was not from the beginning of the world. . . nor ever shall be" # Mt 24:21 The N.T., especially the Book of the Revelation, adds many details.MVV[1] {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, # Da 12:11 Mt 24:15 2Th 2:4 (1) Twelve hundred and sixty days to the destruction of the Beast # Da 7:25 12:7 Re 19:19,20 This is also the duration of the great tribulation See Note "Dan 12.4 (2) Dating from the same event is a period of 1290 days, and addition of thirty days. # Da 12:11 (3) Again forty-five days are added, and with them the promise of verse 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. # Re 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 # Da 2:35OVtScofield Reference Notes (1917) Book Introductions 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 # 2Ki 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: I. The dishonoured wife, 1.1-3.5. II. The sinful people, 4.1-13.8. III. The ultimate blessing and glory of Israel, 13.9-14.9. The events recorded in Hosea cover a period of 60 years (Ussher)WV[1] {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. See Mat. 2.6.XV5[2] {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) # 1Ki 12:1-21 The promise of verse 10 awaits fulfilment. See "Israel" # Ge 12:2,3 Ro 11:26[V[1] {She is not my wife} That Israel is the wife of Jehovah (see vs. 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. # Joh 3:29 refs. 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 # 2Co 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 # Joh 3:29 Re 19:6-8 Israel Jehovah's earthly wife # Ho 2:23 the Church the Lamb's heavenly bride. # Re 19:7Wb[1] The response of Jehovah continues to the end, but at verse 9 changes to entreaty and promise.WScofield Reference Notes (1917) Book Introductions 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" (Isa 2.12, refs.), in its two aspects of judgment on the Gentiles and blessing for Israel. Joel is in three chief parts: I. The plague of insects, 1.1-20. II. The day of the Lord, 2.1-3.8. III. Retrospect of the day of the Lord, and full kingdom blessing, 3.9-21.WQ[1] {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.) # Isa 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 # Joe 1:13,14 and is made the occasion of the prophecy of the day of the Lord, not yet fulfilled. # Isa 2:12 refs. 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" # Lu 21:24 Re 16:14 of the battle of Armageddon # Re 16:14 19:11-21 of the regathering of Israel See Note "Ro 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 # Joe 2:1-10 "Armageddon," # Re 16:14 refs. (2) the Lord's army and destruction of the invaders # Joe 2:11 Re 19:11-21 (3) the repentance of Judah in the land # Joe 2:12-17 See Note "Deut 30.3 (4) the answer of Jehovah # Joe 2:18-27 (5) the effusion of the Spirit in the (Jewish) "last days" # Joe 2:28,29 (6) the return of the Lord in glory and the setting up of the kingdom # Joe 2:30-32 Ac 15:15-17 by the regathering of the nation and judgment of the nations # Joe 3:1-16 (7) full and permanent kingdom blessing # Joe 3:17-21 Zec 14:1-21 See Note "Mt 25:32"2W[1] {his army} To verse 10 inclusive the invading army is described; at verse 11 Jehovah's army. This "army" is described, # Re 19:11-18 The call to repentance is based upon the Lord's promise of deliverance, # Joe 2:12-17 At verses 18-20 we have the deliverance (v. 20; see "Armageddon," Rev. 16.14, refs.) and kingdom blessing in verses 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 Note "Re 19:11"CW[1] {afterward} Cf. # Ac 2:17 which gives a specific interpretation of "afterward" (Heb. acherith= "latter," "last"). "Afterward" in Joel 2.28 means "in the last days" (Gr. eschatos), and has a partial and continuous fulfilment during the "last days" which began with the first advent of Christ # Heb 1:2 but the greater fulfilment awaits the "last days" as applied to Israel. See Acts 2.17, note, for phrase, "the last days." See Note "Ac 2:17"PW[1] {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.]WScofield Reference Notes (1917) Book Introductions AMOS Amos, a Jew, but prophesying (B.C. 776-763) in the northern kingdom (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: I. Judgments on the cities surrounding Palestine, 1.1-2.3. II. Judgements on Judah and Israel, 2.4-16. III. Jehovah's controversy with "the whole family" of Jacob, 3.1-9.10. IV. The future glory of the Davidic kingdom, 9.11-15.^W[1] {roar} "Roar," etc. Cf. # Isa 42:13 Jer 25:30-33 Ho 11:10,11 Joe 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," # Lu 21:24 See Note "Re 16:19" and the blessing of Israel in the kingdom. Without a doubt a near fulfilment upon Syria occurred # 2Ki 14:28 but the expression, "the Lord will roar," looks forward to a vaster fulfilment. See Note "Joe 1:4"oW[1] {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.|W[2] {whole family} The language here, and the expression "house of Jacob," # Am 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. # 2Ki 17:18-23}W)[3] {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. # Mt 11:23 Lu 12:47,48W[1] {Beth-el} Cf. # 1Ki 12:25-33 *Any* altar at Beth-el, after the establishment of Jehovah's worship at Jerusalem was of necessity divisive and schismatic. # De 12:4-14 Cf. # Joh 4:21-24 Mt 18:20 Heb 13:10-14W[1] {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. # Joh 12:31WScofield Reference Notes (1917) Book Introductions OBADIAH Internal evidence seems to fix the date of Obadiah's ministry in the reign of the bloody Athaliah # 2Ki 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 Note "Joe 1:4" The book is in four parts: I. Edom's humiliation, vs. 1-9. II. The crowning sin of Edom, vs. 10-14. III. The future visitation of Edom in the day of the Lord, vs. 15,16 (Isa. 34., 63.1-6). IV. The inclusion of Edom in the future kingdom, vs. 17-21 (Num 24.17-19)XScofield Reference Notes (1917) Book Introductions JONAH The historical character of the man Jonah is vouched for by Jesus Christ # Mt 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. # 2Ki 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. # Zec 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.X<[1] {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. # Mt 12:39,40 Science, "falsely so called" # 1Ti 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 # Ge 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. # Ro 8:19-230XN[1] {fainted} Cf. # 1Ki 19:4-8 Taken as a lesson in service we have in Jonah a servant, (1) disobedient, Chapter 1.1-11; (2) afflicted, Chapter 1.12-17; (3) praying Chapter 2.1-9; (4) delivered, Chapter 2.10; (5) recommissioned, Chapter 3.1-3; (6) powerful, Chapter 3.4-9; (7) perplexed and fainting but not forsaken, Chapter 4.1-11.4XScofield Reference Notes (1917) Book Introductions 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 # 2Ki 15:23-30 17:1-6 He was a prophet in Judah # Jer 26:17-19 but the book called by his name chiefly concerns Samaria. Micah falls into three prophetic strains, each beginning, "Hear": I. 1.1-2.13 II. 3.1-5.15 III. 6.1-7.20 The events recorded Micah cover a period of 40 years (Ussher).9X [1] {Therefore} In verses 6-16 the Assyrian invasion is described. Cf. # 2Ki 17:1-18 This is the local circumstance which gives rise to the prophecy of the greater invasion in the last days. # Mic 4:9-13 and of the Lord's deliverance at Armageddon. # Re 16:14 19:17]X[1] {mountain} General predictions concerning the kingdom. In Scripture a mountain is the symbol of a great earth power # Da 2:35 hills, of smaller power. The prediction asserts (1) the ultimate establishment of the kingdom, with Jerusalem for the capital (v. 1); (2) the universality of the future kingdom (v. 2); (3) its character--peace (v. 3); (4) its effect--prosperity (v. 4). Cf. # Isa 2:1-5 11:1-12jX[1] {Now} The "word of the Lord that came to Micah" # Mic 1:1 having described the future kingdom # Mic 4:1-8 and glanced at the Babylonian captivities # Mic 4:9-10 goes forward into the last days to refer to the great battle (see "Armageddon," # Re 16:14 See Note "Re 19:17" which immediately precedes the setting up of the Messianic kingdom (see "Kingdom (O.T.)," # Ge 1:26 See Note "Zec 12:8" also, "Kingdom (N.T.), # Lu 1:31-33 1Co 15:28 # Mic 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 # Mt 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" (v. 3). There is a twofold "travail" of Israel: (1) that which brings forth the "man child" (Christ) # Re 12:1,2 and (2) that which, in the last days, brings forth a believing "remnant" out of the still dispersed and unbelieving nation # Mic 5:3 Jer 30:6-14 Mic 4:10 Both aspects are combined in Isa. 66. In verse 7 we have the "man-child" (Christ) of # Re 12:1,2 In verses 8-24 the remnant, established in kingdom blessing. The meaning of Mic. 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 (v.4); He is the defence of His people as in # Mic 4:3,11-13 and afterward the remnant go as missionaries to Israel and to all the world. # Mic 5:7,8 Zec 8:23kXs[1] {everlasting} Cf. # Isa 7:13,14 9:6,7 The "child" was born in Bethlehem, but the "Son" was "from everlasting."pX[2] {remnant} The ministry of the Jewish remnant # Isa 1:9 See Note "Ro 11:5" has a twofold aspect, "a dew from the Lord"; "a lion among the beasts." Turning to the Lord in the great tribulation # Ps 2:5 See Note "Re 7:14" the remnant takes up the beautiful gospel of the kingdom. See Note "Re 14:6" and proclaims it under awful persecution "unto all nations, for a witness." # Mt 24:14 The result is # Re 7:4-14 This is the "dew" aspect, and is followed by the "day of the Lord" # Isa 2:10-22 Re 19:11-12 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. # Ps 2:6-9 The preaching is given in # Ps 2:10-12 This is the "lion" aspect of the remnant's testimony. # Re 2:26-28 The full kingdom-age of blessing follows the "rod of iron" aspect.X{[1] {Therefore} # Mic 7:7-20 is, primarily, the confession and intercession of the prophet, who identifies himself with Israel. Cf. # Da 9:3-19 Intercession was a test of the prophetic office # Jer 27:18 Ge 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) # Ps 22:1 Mt 27:46XScofield Reference Notes (1917) Book Introductions 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. [1] {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 # Da 2:41-43 See Note "Isa 13:1" Under the preaching of Jonah, B.C. 862, the city and king had turned to God (Elohim), # Jon 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 # Ro 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." v.9; see, also, # Na 3:10 For there is no remedy for apostasy but utter judgment, and a new beginning. Cf. # Isa 1:4,5,24-28 Heb 6:4-8 Pr 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) # Da 2:34,35 Lu 17:26,27 Re 19:17-21Xg[2] {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" # Ro 3:26 but only because His holy law has been vindicated in the cross.XScofield Reference Notes (1917) Book Introductions 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: I. 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 (2Ki 22.18-20). II. The answer of Jehovah to the prophet's perplexity. 1.5-11. III. The prophet, thus answered, utters the testimony to Jehovah, 1.12-17; but he will watch for further answers, 2.1. IV. To the watching prophet comes the response of the "vision," 2.20. V. 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 (1.6), and a world-wide dispersion (1.5). But Jehovah is not mere wrath; "He delighteth in mercy" (Mic. 7.18), and introduces into His answers to the perplexed prophet the great promises, 1.5; 2.3,4,14,20.Xr[1] {for I will work} Verse 5 anticipates the dispersion "among the nations" (cf) # De 28:64-67 While Israel as a nation is thus dispersed, Jehovah will "work a work" which Israel "will not believe." # Ac 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.X[1] {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. # Zec 2:4,5XN[2] {appointed time} To the watching prophet comes the response of the "vision" (vs. 2-20). Three elements are to be distinguished: (1) The moral judgment of Jehovah upon the evils practised by dispersed Israel (vs. 5-13, 15-19). (2) The future purpose of God that, practised by dispersed Israel (vs. 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" (v.14). That this revelation awaits the return of the Lord in glory is shown (a) by the parallel passage in # Isa 11:9-12 and (b) by the quotation of verse 3 in # Heb 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 # Ro 1:17 to the Gentiles in # Ga 3:11-14 and to Hebrews (especially) in # Heb 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" # Hab 1:5 Ga 3:11-14 but also makes possible a believing remnant in Israel while the nation, as such, is in blindness and unbelief See Note "Ro 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 # 2Co 3:12-15 but in covenanted mercy the individual Jew may resort to the simple faith of Abraham # Ge 15:6 Ro 4:1-5 and be saved. But this does not set aside the Palestinian See Note "De 30:3" and Davidic See Note "2Sa 7:16" Covenants, for "the earth shall be filled," etc. (v. 14), and Jehovah will again be in His temple (v. 20). Cf. # Ro 11:25-27X}[3] {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. # Ge 42:38 grave # Job 14:13 grave # Ps 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. # Ec 9:5,10 (3) But Scripture reveals *sheol* as a place of sorrow # 2Sa 22:6 Ps 18:5, 116:3 in which the wicked are turned # Ps 9:17 and where they are fully conscious # Isa 14:9-17 Eze 32:21 see, especially, # Jon 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 Note "Lu 16:23" are identical.Xj[1] {For the earth shall be filled} Cf. # Isa 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.)," # 2Sa 7:9 Zec 12:8 also, "Kingdom (N.T.)," # Lu 1:31-33 1Co 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 # Mt 24:30 25:31 Lu 9:26 2Th 1:7 2:8 Jude 1:14 The transfiguration was a foreview of this. # Lu 9:26-29X [3] {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" # Mt 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.YScofield Reference Notes (1917) Book Introductions 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 (Jer. 2.11-13), made it inevitable. # Jer 2:11-13 Zephaniah is in four parts: I. The coming invasion of Nebuchadnezzar a figure of the day of the Lord, 1.1-2.3. II. Predictions of judgment on certain peoples, 2.4-15. III. The moral state of Israel for which the captivity was to come, 3.1-7. IV. The judgment of the nations followed by kingdom blessing under Messiah, 3.8-20. Y[1] {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" # Isa 2:10-22 Re 19:11-21 "Israel" # Ge 12:2,3 Ro 11:26 CF. Joel 1.,2.-Y[1] {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 Note "Zec 12:1" See Note "Zec 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. # Isa 11:9 with context; # Da 2:34,35 Ps 2:5-8 Ac 15:15-17 Re 19:19-20:63Y[2] {the midst of thee} That this, and all like passages in the Prophets (see "Kingdom (O.T.)," # Ge 1:26 Zec 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 Note "Isa 11:1"9Y.Scofield Reference Notes (1917) Book Introductions 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": I. The event which drew out the prophecy, 1.1,2. II. The divine displeasure because of the interrupted work, 1.3-15. III. The temples--Solomon's, the restoration temple, and the kingdom-age temple, 2.1-9. IV. Uncleanness and chastening, 2.10-19. V. The final victory, 2.20-23 (see) # Re 19:17-20 14:19,20 Zec 14:1-3JY[1] {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 (vs. 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 # Ho 3:4,5 Verse 6 is quoted in # Heb 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 # Mt 24:29,30 "The desire of all nations" is Christ. See Note "Mal 3:1"PY[2] {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 # Da 9:27 Mt 24:15 2Th 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. # Mt 21:12,13_YScofield Reference Notes (1917) Book Introductions 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 # Zec 9:9 Mt 21:1-11 Zec 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 # Da 2:27-40 and will hold them to account; the test, as always, being their treatment of Israel. See Note "Ge 15:18" note 3, clause 6; # Zec 2:8 Zechariah, therefore, falls into three broad divisions: I. Symbolic visions in the light of the Messianic hope, 1.1-6.15. II. The mission from Babylon, 7., 8. III. Messiah in rejection and afterwards in power, 9.-14.fY[1] {I saw} The "man" (v.8) is the "my lord," "the angel that talked with me" (v. 9), and "the angel of the Lord" (vs. 10,11). The "man" "stood among the myrtle trees" (v. 8). The prophet addresses him as "my lord" (cf) # Ge 19:2 but when the "man" answers he perceives that he has addressed an angel--"the angel that talked with me" (v.9). In verse 10 the being of the vision is again "the man that stood among the myrtle trees." In verse 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 (v.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. Taken as a whole # Zec 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. (vs. 16,17;) # Isa 40:1-5 See "Kingdom (O.T.)" "Ge 1:26" See Note "Zec 12:8"pY[1] {horn} A "horn" is the symbol of a Gentile king # Da 7:24 Re 17:12 and the vision is of the four world empires # Da 2:36-44 7:3-7 which have "scattered Judah, Israel, and Jerusalem" (v.19)rY[2] {And the Lord} The word *charash*, trans. "carpenter," is lit. *carver, engraver*. Verse 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 # Eze 14:21 the four horses of Rev. 6.tY[3] {again} As in # Zec 1:8-11 the "man" of verse 1 is "the angel that talked with me" of verse 3. The measuring-line (or reed) is used by Ezekiel # Eze 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 (vs. 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, v. 5 (cf. # Mt 24:29,30 (2) the restoration of Israel, v.6; (3) the judgment of Jehovah upon the nations, v.8, "after the glory" # Mt 25:31,32 (4) the full blessing of the earth in the kingdom, vs. 10-13, See "Kingdom (O.T.)" # Ge 1:26 See Note "Zec 12:8" "Israel," # Ge 12:2 Ro 11:26Y[1] {Joshua} The fifth vision discloses: (1) The change from self-righteousness to the righteousness of God See Note "Ro 3:22" of which Paul's experience, # Php 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 Note "Isa 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. # Ro 10:1-4 11:7,8 Cf. # Zec 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 Note "Heb 5:6"Y[2] {that day} Verse 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. # Isa 11:1-9Y[1] {And I said} The vision of the candlestick and olive trees (lit. trees of oil) is, as we know, from # Re 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" # Re 11:3,4 is *power.* (Cf # Zec 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 Note "Ac 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. # Zec 6:12,13Y[2] {roll} A "roll," in Scripture symbolism, means the written word whether of God or man # Eze 6:2 Jer 36:2,4,6, * etc: # Eze 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 (v. 3; # Ga 3:10-14Y[1] {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 # 2Sa 8:2 Jer 51:13 Hab 3:6,7 Mt 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 # Mt 13:33 is dealing with *doctrine*, a sphere forbidden to her # 1Ti 2:12 In Thyatira a woman is suffered to teach # Re 2:20 The Babylon phase of the apostate church is symbolized by an unchaste woman, sodden with the greed and luxury of commercialism. # Re 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 # Ne 5:1-9 Mal 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" (v.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.).Yp[2] {four chariots} The interpretation of the tenth vision must be governed by the authoritative declaration of verse 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" (v.5). These "spirits" are angels # Lu 1:19 Heb 1:14 and are most naturally interpreted of the four angels of # Re 7:1-3 9:14,15 These have also a ministry earthward, and of like nature with the "spirits" of # Zec 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. # Jer 46:9,10 Joe 2:3-11 Na 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 # Isa 2:10-22 Re 19:11-21Y[1] {crowns} Following the earth-judgments symbolized in the horsed chariots (Zech. 6.1-8) comes the manifestation of Christ in His kingdom glory (vs. 9-15). This is the invariable prophetic order: first the judgments of the day of the Lord # Isa 2:10-22 Re 19:11-21 then the kingdom (cf) # Ps 2:5 2:6 Isa 3:24-26 4:2-6 10:33,34 11:1-10 Re 19:19-21 # Re 20:4-6 This is set forth symbolically by the crowning of Joshua, which was not a vision, but actually done (cf) # Isa 8:3,4 Eze 37:16-22 The fulfilment in the BRANCH will infinitely transcend the symbol. He "shall bear the glory" # Zec 6:13 Mt 16:27 24:30 25:31 as the Priest-King on His own throne (vs. 12,13; # Heb 7:1-3 Christ is now a Priest, but still in the holiest within the veil # Le 16:15 Heb 9:11-14,24 and seated on the Father's throne # Re 3:21 He has not yet come out to take His own throne # Heb 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.Y^[2] {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. # Isa 1:12 Mt 15:1-10 (2) they are told why their 70 years' prayer has not been answered (vs. 8-14; cf. # Ps 66:18 Isa 1:14-17 (3) the unchanged purpose of Jehovah, and the blessing of Israel in the kingdom # Zec 8:1-8 cf. a like order in # Isa 1:23-31 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 (8.9-19); (5) they are assured that Jerusalem is yet to be the religious centre of the earth # Zec 8:20-23 Isa 2:1-3 Zec 14:16-21Y[1] {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. Le. 11.45), or of the holy angels (e.g. Dan. 4.13) is any inward # Le 11:45 Da 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. # Mt 4:5Y[1] {these days} The "remnant" in verses 6.11,12 refers to the remnant of Judah which returned from Babylon, and among whom Zechariah was prophesying. See Ro. 11.5, note.Y[2] {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. # Mt 3:2 See Note "Ac 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.Y[3] {those days} i.e. in the days when Jerusalem has been made the centre of the earth's worship. Verse 23 explains: the Jew (see "Remnant," # Isa 1:9 Ro 11:5 will then be the missionary, and to the very "nations" now called "Christian"!Y[1] {because of him} There seems to be a reference here to the advance and return of Alexander (v.13) after the battle of Issus, who subdued the cities mentioned in verses 1-6, and afterward returned to Greece without harming Jerusalem. But the greater meaning converges on the yet future last days See Note "Ac 2:17" as the last clause of verse 8 shows, for many oppressors *have* passed through Jerusalem since the days of Alexander.Y[[2] {behold} 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 Mat. 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; # Lu 19:38-44Y[3] {And I will cut off} Having introduced the King in Verse 9, verse 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.Y[1] {later rain} Cf. # Ho 6:3 Joe 2:23-32 Zec 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.Y[2] {came} The tense is future: "From him [Judah] shall be the cornerstone # Ex 17:6 See Note "1Pe 2:8" from him the nail # Isa 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" # Da 7:8 Re 19:20 and "Armageddon," # Re 16:14 19:17 The final deliverance is wholly effected by the return of the Lord # Re 19:11-21 but previously He strengthens the hard-pressed Israelites # Mic 4:13 Zec 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.Ys[1] {two staves} [2] {the one} 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 # Mt 21:37 the second, His purpose to reunite Judah and Ephraim # Eze 37:15-22 Christ, at His first advent, came with grace # Joh 1:17 to offer union # Mt 4:17 and was sold for thirty pieces of silver # Zec 11:12,13 "Beauty" (i.e. graciousness) was "cut in sunder" (vs. 10,11), signifying that Judah was abandoned to the destruction foretold in verses 1-6, and fulfilled A.D. 70. After the betrayal of the Lord for thirty pieces of silver (vs. 12,13) "Bands" (i.e. union) was broken (v. 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 (vs. 1-6), fulfilled in the destruction of Jerusalem after the rejection of Christ # Lu 19:41-44 (2) the cause of that wrath in the sale and rejection of Christ vs. (7-14); (3) the rise of the "idol shepherd," the Beast # Da 7:8 Re 19:20 and his destruction (vs. 15-17) [2] 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 # Jud 9:7-15 is an instance; (2) parabolic discourses; e.g. # Isa 5:1-7 (3) parabolic actions; e.g. # Eze 37:16-22Y[3] {poor} The "poor of the flock": i.e. the "remnant according to the election of grace" # Ro 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 # Eph 3:8-10Z[4] {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 # Joh 5:43 Re 13:4-8Z[1] {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 (vs. 1-3); (2) the battle itself (vs. 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 (v.10); (4) the godly sorrow which follows that revelation (vs. 11-14); (5) the cleansing fountain (Zech. 13.1) then to be *effectually* "opened" to Israel. Z [2] {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 (Gen. 1.26, 28). Through the fall this dominion was lost, Satan becoming "prince of this world" # Mt 4:8-10 Joh 14:30 (2) After the flood, the principle of human government was established under the covenant with Noah See Note "Ge 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" # Ge 12:1-3 Ro 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 # Ex 3:1-10 19:9 24:12 (2) The leadership of Joshua # Jos 1:1-5 (3) The institution of Judges # Jud 2:16-18 (4) The popular rejection of the Theocracy, and choice of a king--Saul, # 1Sa 8:1-7 9:12-17 III. The Davidic kingdom (1) The divine choice of David # 1Sa 16:1-13 (2) The giving of the Davidic Covenant # 2Sa 7:8-16 Ps 89:3,4,20,21,28-37 (3) The exposition of the David Covenant by the prophets Isa 1.25, 26 to Zech. 12.6-8. See marg. Isa. 1.25, "Kingdom" and refs.). 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" # Isa 7:13,14 9:6,7 11:1 Jer 23:5 Eze 34:23 37:24 Ho 3:4,5 (b) A kingdom heavenly in origin, principle, and authority # Da 2:34,35,44,45 but set up on the earth, with Jerusalem as the capital # Isa 2:2-4 4:3,5 24:23 33:20 62:1-7 Jer 23:5 31:38-40 # Joe 3:1,16,17 (c) The kingdom is to be established first over regathered, restored, and converted Israel, and then to become universal # Ps 2:6-8 22:1-31 24:1-10 Isa 1:2,3 11:1,10-13 60:12 Jer 23:5-8 # Jer 30:7-11 Eze 20:33-40 37:21-25 Zec 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 # Isa 11:4,6-9 65:20 Ps 2:9 Isa 26:9 Zec 14:16-21 The N.T. # Re 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. # Isa 11:4-9 Ps 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 # Ps 2:4-9 Isa 9:7 Da 2:35,44,45 7:26,27 Zec 14:1-19 See Note "Zec 6:11" (f) The restoration of Israel and the establishment of the kingdom are connected with an advent of the Lord, yet future # De 30:3-5 Ps 2:1-9 Zec 14:4 (g) The chastisement reserved for disobedience in the house of David # 2Sa 7:14 Ps 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 # Ps 89:33-37 but is yet to be fulfilled. # Ac 15:14-17Z[1] {And it shall come to pass} Zech. 13 now returns to the subject of Zech. 12.10. Verses 8,9 refer to the sufferings of the remnant # Isa 1:9 Ro 11:5 *preceding* the great battle. Zech. 14. is a recapitulation of the whole matter. The order is: (1) The gathering of the nation, v. 2 (see "Armageddon," # Re 16:14 See Note "Re 19.11 (2) the deliverance, v.3; (3) the return of Christ to the Mount of Olives, and the physical change of the scene, vs. 4-8; (4) the setting up of the kingdom, and full earthly blessing, vs. 9-21. Zl[2] {and the mount of Olives} Verse 5 implies that the cleavage of the Mount of Olives is due to an earthquake, and this is confirmed by # Isa 29:6 Re 16:19 In both passages the context, as in Zech. 14. (see vs. 1-3) associates the earthquake with the Gentile invasion under the Beast # Da 7:8 Re 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.%Z[1] {king over all the earth} The final answer to the prayer of # Mt 6:10 CF. # Da 2:44,45, 7:24-27 See "Kingdom (N.T.)" # Lu 1:31-33 1Co 15:282ZaSCOFIELD REFERENCE NOTES (1917) Book Introductions 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 (Neh. 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 (Mal. 3. 1 and 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: I. The love of God for Israel, 1. 1-5 II. The sins of the priests rebuked 1. 6-2. 9 III. The sins of the people rebuked 2. 10-3. 18 IV. The day of the Lord 4. 1-67Z[1] {if then I be a father} Cf. See Note "Isa 63:16" The relationship here is national, not personal # Jer 3:18,19 here, apparently, the Jews were calling Jehovah, "Father," but yielding Him no filial obedience. See # Joh 8:37-39 Ro 9:1-8NZ [1] {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* # Ge 1:2 Job 26:13 33:4 Ps 104:30 as *omnipresent* # Ps 139:7 as *striving with men* # Ge 6:3 as *enlightening* # Job 32:8 enduing with *constructive ability* and *wisdom* # Jud 3:10 6:34 11:29 13:25 enabling men to receive and utter *divine revelations* # Nu 11:25 2Sa 23:2 and, generally, as *empowering* the servants of God # Ps 51:12 Joe 2:28 Mic 3:8 Zec 4:6 (3) He is called *holy* # Ps 51:11 *good* # Ps 143:10 the Spirit of *judgment and burning* # Isa 4:4 of *Jehovah*, of *wisdom, understanding, counsel, might, good, knowledge, the fear of the Lord* # Isa 11:2 and of *grace* and *supplications* # Zec 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 # Joh 7:39 16:7 Ac 2:33 Ga 3:1-6 (5) The O.T. contains prediction of a future pouring out of the Spirit upon Israel # Ex 37:14 39:29 and upon "all flesh" # Joe 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 # Mt 1:18QZ$[1] {Lord} The f.c. of verse 1 is quoted of John the Baptist # Mt 11:10 Mr 1:2 Lu 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 # Hab 2:20 Verses 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 # Mt 13:16,17 Still less was the Church-age in his vision # Eph 3:3-6 Col 1:25-27 "My messenger" (v.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.bZ*[1] {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 (Ge. 1.1,note) |LORD | Jehovah (Ge. 2,4, note) |Lord | Adon or Adonai (Ge. 15.2, note) | | Compound (with |Almighty God | El Shaddai (Ge. 17.1, note) El = God) |Most High, or | |most high God | El Elyon (Ge. 14.18, note) |everlasting God | El Olam (Ge. 21.33, note) | | Compound (with |LORD God | Jehovah Elohim (Ge. 2.4, note) Jehovah = Lord)|Lord GOD | Adonai Jehovah (Ge. 15.2, note) |LORD of hosts | Jehovah Sabaoth (1Sa 1.3, note) ===== See Note "Ge 1:1" See Note "Ge 2:4" See Note "Ge 15:2" See Note "Ge 17:1" See Note "Ge 14:18" See Note "Ge 21:33" See Note "Ge 2:4" See Note "Ge 15:2" See Note "1Sa 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 # Ge 1:26 3:22 Ps 110:1 Isa 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 # Isa 6:3 That the interrelation of Deity is that of Father and Son is directly asserted # Ps 2:7 Heb 1:5 and the Spirit is distinctly recognized in His personality, and to Him are ascribed all the divine attributes (e.g. # Ge 1:2 Nu 11:25 24:2 Jud 3:10 6:34 11:29 13:25 14:6,19 # Jud 15:14 2Sa 23:2 Job 26:13 33:4 Ps 106:33 139:7 Isa 40:7 # Isa 59:19 63:10 See Note "Mal 2:15" (3) The future incarnation is *intimated* in the theophanies, or appearances of God in human form (e.g. # Ge 18:1,13,17-22 32:24-30 and distinctly *predicted* in the promises connected with redemption (e.g. # Ge 3:15 and with the Davidic Covenant (e.g. # Isa 7:13,14 9:6,7 Jer 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. # Ex 33:11,20 De 29:20 2Ch 16:9 Ge 6:6,7 Jer 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 # Ge 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.iZ21SCOFIELD REFERENCE NOTES The Four Gospels The four Gospels record the eternal being, human ancestry, birth, resurrection, and ascension of Jesus the Christ, Son of God, and Son of Man. They record also a selection from the incidents of His life, and from His words and works. Taken together, they set forth, not a biography, but a Personality. These two facts, that we have in the four Gospels a complete Personality, but not a complete biography, indicate the spirit and intent in which we should approach them. What is important is that through these narratives we should come to see and know Him whom they reveal. It is of relatively small importance that we should be able to piece together out of these confessedly incomplete records # Joh 21:25 a connected story of His life. For some adequate reason -- perhaps lest we should be too much occupied with "Christ after the flesh"-- it did not please God to cause to be written a biography of His Son. The twenty-nine formative years are passed over in a silence which is broken but once, and that in but twelve brief verses of Luke's Gospel. It may be well to respect the divine reticencies. But the four Gospels, though designedly incomplete as a story, are divinely perfect as a revelation. We may not through them know everything that He did, but we may know the Doer. In four great characters, each of which completes the other three, we have Jesus Christ Himself. The Evangelists never describe Christ--they set Him forth. They tell us almost nothing of what they thought about Him, they let Him speak and act for himself. This is the essential respect in which these narratives differ from mere biography or portraiture. "The words that I speak unto you, they are spirit, and they are life." The student in whom dwells an ungrieved Spirit finds here the living Christ. The distinctive part which each Evangelist bears in this presentation of the living Christ is briefly note in separated Introductions, but it may be profitable to add certain general suggestions. I. The Old Testament is a divinely provided Introduction to the New; and whoever comes to the study of the four Gospels with a mind saturated with the Old Testament foreview of the Christ, His person, work, and kingdom, with find them open books. For the Gospels are woven of Old Testament quotation, allusion, and type. The very first verse of the New Testament drives the thoughtful reader back to the Old; and the risen Christ sent His disciples to the ancient oracles for an explanation of His sufferings and glory # Lu 24:27,44,45 One of His last ministries was the opening of their understandings to understand the Old Testament. Therefore, in approaching the study of the Gospels the mind should be freed, so far as possible, from mere theological concepts and presuppositions. Especially is it necessary to exclude the notion--a legacy in Protestant thought from post apostolic and Roman Catholic theology--that the church is the true Israel, and that the Old Testament foreview of the kingdom is fulfilled in the Church. Do not, therefore, assume interpretations to be true because familiar. Do not assume that "the throne of David" # Lu 1:32 is synonymous with "My Father's throne" # Re 3:21 or that "the house of Jacob" # Lu 1:33 is the Church composed both of Jew and Gentile. II. The mission of Jesus was, primarily, to the Jews # Mt 10:5,6 15:23-25 Joh 1:11 He was "made under the law" # Ga 4:4 and was a "minister of the circumcision for the truth of God, to confirm the promises made unto the fathers" # Ro 15:8 and to fulfil the law that grace might flow out. Expect, therefore, a strong legal and Jewish colouring up to the cross. # Mt 5:17-19 6:12 * cf # Eph 4:32 Mt 10:5,6 15:22-28 Mr 1:44 Mt 23:2 The Sermon on the Mount is law, not grace, for it demands as the condition of blessing # Mt 5:3-9 that perfect character which grace, through divine power, creates # Ga 5:22,23 III. The doctrines of grace are to be sought in the Epistles, not in the Gospels; but those doctrines rest back upon the death and resurrection of Christ, and upon the great germ-truths to which He gave utterance, and of which the Epistles are the unfolding. Furthermore, the only perfect example of perfect grace is the Christ of the Gospels. IV. The Gospels do not unfold the doctrine of the Church. The word occurs in Matthew only. After His rejection as King and Saviour by the Jews, our Lord, announcing a mystery until that moment "hid in God" # Eph 3:3-10 said, "I will build my church." # Mt 16:16,18 It was, therefore, yet future; but His personal ministry had gathered out the believers who were, on the day of Pentecost, by the baptism with the Spirit, made the first members of "the church which is his body" # 1Co 12:12,13 Eph 1:23 1Co 12:12,13 Eph 1:23 The Gospels present a group of Jewish disciples, associated on earth with a Messiah in humiliation; the Epistles a Church which is the body of Christ in glory, associated with Him in the heavenlies, co-heirs with Him of the Father, co-rulers with Him over the coming kingdom, and, as to the earth, pilgrims and strangers # 1Co 12:12,13 Eph 1:3-14,20-23 2:4-6 1Pe 2:11 V. The Gospels present Christ in His three offices of Prophet, Priest and King. As Prophet His ministry does not differ in kind from that of the Old Testament prophets. It is the dignity of His person that which makes him the unique Prophet. Of old, God spoke through the prophets; now He speaks in the Son. # Heb 1:1,2 The old prophet was a voice from God; the Son is God himself. # De 18:18,19 The prophet in any dispensation is God's messenger to His people, first to establish truth, and secondly, when they are in declension and apostasy to call them back to truth. His message, therefore, is, usually, one of rebuke and appeal. Only when these fall on deaf ears does he become a foreteller of things to come. In this, too, Christ is at one with the other prophets. His predictive ministry follows His rejection as King. The sphere and character of Christ's Kingly Office are defined in the Davidic Covenant # 2Sa 7:8-16 and refs, as interpreted by the prophets, and confirmed by the New Testament. The latter in no way abrogates or modifies either the Davidic Covenant or its prophetic interpretation. It adds details which were not in the prophet's vision. The Sermon on the Mount is an elaboration of the idea of "righteousness" as the predominant characteristic of the Messianic kingdom. # Isa 11:2-5 Jer 23:5,6 33:14-16 The Old Testament prophet was perplexed by seeing in one horizon, so to speak, the suffering and glory of Messiah. # 1Pe 1:10-11 The New Testament shows that these are separated by the present church-age, and points forward to the Lord's return as the time when the Davidic Covenant of blessing through power will be fulfilled # Lu 1:30-33 Ac 2:29-36 15:14-17 just as the Abrahamic Covenant of blessing through suffering was fulfilled at His first coming. # Ac 3:25 Ga 3:6-14 Christ is never called King of the Church. "The King" is indeed one of the divine titles, and the Church in her worship joins Israel in exalting "the king, eternal, immortal, invisible." # Ps 10:16 1Ti 1:17 But the church is to reign with Him. The Holy Spirit is now calling out, not the subjects, but the co-heirs and co-rulers of the kingdom # 2Ti 2:11,12 Re 1:6 3:21 5:10 Ro 8:15-18 1Co 6:2,3 Christ's priestly office is the complement of His prophetic office. The prophet is God's representative with the people; the priest is the people's representative with God. Because they are sinful he must be a sacrificer; because they are needy he must be a compassionate intercessor. # Heb 5:1,2 8:1-3 So Christ, on the cross, entered upon his high-priestly work, offering Himself without spot unto God # Heb 9:14 as now He compassionates His people in an ever-living intercession # Heb 7:23 Of that intercession, John 17 is the pattern. # Joh 17:1-18:1 VI. Distinguish, in the Gospels, interpretation from moral application. Much in the Gospels which belongs in strictness of interpretation to the Jew or the kingdom is yet such a revelation of the mind of God, and so based on eternal principles, as to have a moral application to the people of God, whatever their position dispensationally. It is always true that the "pure in heart" are happy because they "see God," and that "woe" is the portion of the religious formalists whether under law or grace. VII. Especial emphasis rests upon that to which all four Gospels bear a united testimony. That united testimony is sevenfold: 1. In all alike is revealed the one unique Personality. The one Jesus is King in Matthew, Servant in Mark, Man in Luke, and God in John. But not only so; for Matthew's King is also Servant, Man, and God; and Mark's Servant is also King, and Man, and God; Luke's Man is also King and Servant, and God; and John's eternal Son is also King, and Servant, and Man. The pen is a different pen; the incidents in which He is seen are sometimes different incidents; the distinctive character in which He is presented is a different character; but He is always the same Christ. That fact alone would mark these books as inspired. 2. All the Evangelists record the ministry of John the Baptist. 3. All record the feeding of the five thousand. 4. All record Christ's offer of Himself as King, according to Micah. 5. All record the betrayal by Judas; the denial by Peter; the trial, crucifixion, and literal resurrection of Christ. And this record is so made as to testify that the death of Christ was the supreme business which brought Him into the world; that all which precedes that death is but preparation for it; and that from it flow all the blessings which God ever has or ever will bestow upon man. 6. All record the resurrection ministry of Christ; a ministry which reveals Him as unchanged by the tremendous event of his passion, but a ministry keyed to a new note of universality, and of power. 7. All point forward to His second coming. ___________________________________________________________________________ SCOFIELD REFERENCE NOTES The Gospel according to ST. 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" (MT. 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. # 2Sa 7:8-16 Ge 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 # Ge 22:1-18 Heb 11:17-19 But the prominent character of Christ in Matthew is that of the covenanted King, David's "righteous Branch" # Jer 23:5 33:15 Matthew records His genealogy; His birth in Bethlehem the city of David, according to Micah (5. 2); # Mic 5:2 the ministry of His forerunner according to Malachi # Mal 3:1 His rejection by Israel; and His predictions of His second coming in power and great glory. Only then (MT 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: I. 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: (1) The official genealogy and birth of the King, 1. 1-25; (2) the infancy and obscurity of the King, 2. 1-23; (3) the kingdom "at hand," 3. 1-12.50 (the order of events of this subdivision is indicated in the text); (4) the mysteries of the kingdom, 13. 1-52; (5) the ministry of the rejected King, 13. 53-23. 39; (6) the promise of the King to return in power and great glory, 24. 1-25. 46. II. The sacrifice and resurrection of Jesus Christ, the Son of Abraham, 26. 1-28. 8. III. The risen Lord in ministry to His own, 28. 9-20. The events recorded in Matthew cover a period of 38 years (Ussher).xZQ[1] Six Mary's 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" # Lu 8:2 She is never mentioned apart from the identifying word "Magdalene." (3) The mother of James (called "the less," # Mr 15:40 and Joses, the apostles. A comparison of # Joh 19:25 Mt 27:56 Mr 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), # Joh 19:25 and a sister of Mary the mother of Jesus. Except in # Mt 27:61 28:1 where she is called "the other Mary (i.e. "other" than her sister, Mary the Virgin); and # Joh 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 # Lu 10:39-42 Joh 11:1,2,19,20,28,31,32,45 12:3 but referred to in # Mt 26:7 Mr 14:3-9 (5) The mother of John Mark and sister of Barnabas # Ac 12:12 (6) A helper of Paul in Rome # Ro 16:6 [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 (Christos=anointed), the Greek form of the Hebrew "Messiah" # Da 9:25,26 Zec 12:8 De 18:15-19 Ps 110:4 2Sa 7:7-10 1Ki 19:16 Ex 29:7 # 1Sa 16:13 Mt 3:16 Mr 1:10,11 Lu 3:21,22 Joh 1:32,33 # Da 9:25,26 is the official name of our Lord, as Jesus is his human name. The name, or title, "Christ" connects Him with the entire O.T. foreview See Note "Zec 12:8" of a coming prophet # De 18:15-19 Priest # Ps 110:4 and king # 2Sa 7:7-10 As these were typically anointed with oil # 1Ki 19:16 Ex 29:7 1Sa 16:13 so Jesus was anointed with the Holy Spirit # Mt 3:16 Mr 1:10,11 Lu 3:21,22 Joh 1:32,33 thus becoming officially "the Christ."Z[4] Called Herod the Great, son of Antipater, an Idumean See Note "Ge 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.ZX[1] {King} "The King" is one of the divine titles # Ps 10:16 and so used in the worship of the Church # 1Ti 1:17 but Christ is never called "King of the Church." He is "King of the Jews" # Mt 2:2 and lord and "Head of the Church" # Eph 1:22,23 See "Church" (Mt 16.18 He 12.23). See Note "Mt 16:18" See Note "Heb 12:23" # Mt 16:18 Heb 12:23Z[2] {Scribes} Gr. grammateis, "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 Note "Mt 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 # 2Sa 8:17 20:25 1Ki 4:3 Jer 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.Zg[3] {Out of Egypt} The words quoted are in # Ho 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 "So 1:1" # Ex 4:22 but Christ was the greater "So 1:1" # Ro 9:4,5 Isa 41:8 42:1-4 52:13,14 where the servant-nation and the Servant-Son are both in view.Z[1] {kingdom of heaven} (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. # Mt 6:10 The phrase is derived from Daniel, where it is defined # Da 2:34-36,44 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 # 2Sa 7:7-10 described in the prophets; See note "Zec 12:8" and confirmed to Jesus the Christ, the Son of Mary, through the angel Gabriel # Lu 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 # Mt 3:2 to the virtual rejection of the King, and the announcement of the new brotherhood # Mt 12:46-50 (b) in seven "mysteries of the kingdom of heaven," to be fulfilled during the present age # Mt 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. # Mt 24:29-25:46 Lu 19:12-19 Ac 15:14-17 See "Kingdom (N.T.)" # Lu 1:22 1Co 15:28 Cf. "Kingdom of God," See Note "Mt 6:33"Z[2] {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. Mt. 15.2,3 Mk 7.8-13 Ga 1.14) # Mt 15:2,3 Mr 7:8-13 Ga 1:14 The Pharisees were strictly a sect. A member was "chaber" (i.e. "knit together,") # Jud 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 # Lu 18:9 and destitute of the sense of sin and need # Lu 7:39 They were the foremost prosecutors of Jesus Christ and the objects of His unsparing denunciation (e.g.) # Mt 23:13-29 Lu 11:42,43 [3] {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 # Mr 12:18-23, Ac 5:15-17 23:8 and strongly entrenched in the Sanhedrin and priesthood # Ac 4:1 5:17 They are identified with no affirmative doctrine, but were mere deniers of the supernatural.Z[1] {Suffer it to be so} Why one who needed no repentance should insist upon receiving a rite which signified confession (v. 6) and repentance (v. 11) is nowhere directly explained. It may be suggested: (1) That Jesus was now to receive His anointing with the Holy Spirit (v. 16) unto His threefold office of Prophet, Priest, and King. In the Levitical order # Ex 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" # Heb 9:14 and His full manifestation as the King-Priest after the order of Melchizedek awaits the kingdom See Note "Ge 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 (v.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.Z[2] {trinity} 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.Z[3] The temptation of Christ, the "last Adam" # 1Co 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 # Ge 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 # Phm 2:5-8 Joh 5:19 6:57 8:28,54 See note "Isa 41:8" that He might redeem a fallen race and a creation under the curse # Ge 3:17-19 Ro 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 (vs 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. # Joh 18:36 See Note "Re 13:8" Christ defeated Satan by a means open to His humblest follower, the intelligent use of the word of God (vs. 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" # 2Ti 2:15Z[1] {sanctify} 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 Mt 4.5, marg. See Note Mat 4.5Z[2] {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.) # Re 13:1 For "world" (kosmos) in the bad ethical sense, "world system" See Note "Re 13:8"Z[3] {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. # Mt 13:11,17 Eph 3:3-10Z[1] {James} Two persons are called by this name in the N.T. (1) James the son of Zebedee, an apostle # Mt 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. # Mt 17:1 Mr 5:37 9:2 14:33 He was martyred by Herod. # Ac 12:2 (2) A son of Alphaeus (or Cleopas) and Mary the sister of Mary the mother of Jesus See note "Mt 1:16" and brother of Joses. # Mr 15:40 He was, therefore, a cousin of the Lord Jesus. He is called James "the less" # Mr 15:40 lit. little, i.e. of shorter stature than James the son of Zebedee). He was an apostle. # Mt 10:3 It has been conjectured that "Lebbaeus, whose surname was Thaddaeus" # Mt 10:3 was identical with the Juda of # Lu 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 # Mr 6:3 as "brother" of our Lord (see Mt. 13.55, marg.). 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 # Mt 10:3 13:55 Mr 3:18 6:3 Lu 6:15 Ac 1:13 12:17 15:13 21:18 Ga 1:19 # Ga 2:9,12 Jas 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.Z [2] {And he opened his mouth} Having announced the kingdom of heaven as "at hand," the King, in # Mt 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.) # Isa 11:4,5 32:1 Da 9:24 In this sense the Sermon on the Mount is pure law, and transfers the offence from the overt act to the motive. # Mt 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.) # Isa 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. # Mt 6:12,14,15 Under grace the Christian is exhorted to forgive because he is already forgiven. # Eph 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.Z/[1] {Relation of Christ to the Law} Christ's relation to the law of Moses may be thus summarized: (1) He was made under the law # Ga 4:4 (2) He lived in perfect obedience to the law # Joh 8:46 Mt 17:5 1Pe 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.) # Lu 10:25-37 but confirming the promises made to the fathers under the Mosaic Covenant # Ro 15:8 (4) He fulfilled the types of the law by His holy life and sacrificial death # Heb 9:11-26 (5) He bore, vicariously, the curse of the law that the Abrahamic Covenant might avail all who believe # Ga 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 # Ga 4:1-7 (7) He mediated by His blood the New Covenant of assurance and grace in which all believers stand # Ro 5:2 Heb 8:6-13 so establishing the "law of Christ" # Ac 20:35 1Th 5:14 with its precepts of higher exaltation made possible by the indwelling Spirit.Z[2] {hell fire} Gr. Geenna = *Gehenna*, the place in the valley of Hinnom where, anciently, human sacrifices were offered. # 2Ch 33:6 Jer 7:31 The word occurs, # Mt 5:22,29,30 10:28 18:9 23:15,33 Mr 9:43,45,47 Lu 12:5 Jas 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". # Re 19:20 20:10,14,15 See "Death, the second" (John 8.24 Re 21.8); also Lu 16.23, note. # Joh 8:24 Re 21:8 See Note "Re 21:8" See Note "Lu 16:23"Z[1] {perfect} The word implies full development, growth into maturity of godliness, not sinless perfection. # Eph 4:12,13 In this passage the Father's kindness, not His sinlessness, is the point in question. # Lu 6:35,36ZJ[1] {forgive us our debts as we forgive our debtors} This is legal ground. Cf. # Eph 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. # Mt 18:32 See Note "Mt 26:28" # Eph 4:32 Mt 18:32 26:28[[1] {kingdom of God} The kingdom of God is to be distinguished from the kingdom of heaven See Note "Mt 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 # Lu 13:28,29 Heb 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 # 1Co 15:24,25 (2) The kingdom of God is entered only by the new birth # Joh 3:3,5-7 the kingdom of heaven, during this age, is the sphere of a profession which may be real or false See Note "Mt 13:3" # Mt 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 # Mt 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 # Mt 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 Note "Mt 13:33" (4) The kingdom of God "comes not with outward show" # Lu 17:20 but is chiefly that which is inward and spiritual # Ro 14:17 while the kingdom of heaven is organic, and is to be manifested in glory on the earth. (See "Kingdom (O.T.)," Zech 12.8, note; (N.T.), Lu 1.31-33 1co 15.24, note; Mt 17.2, note.) See Note "Zec 12:8" # Lu 1:31-33 See Note "1Co 15:24" See Note "Mt 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" # 1Co 15:24-28 See Note "Mt 3:2"*[[1] {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 # 2Pe 2:4 Jude 1:6 Summary: Demons are spirits # Mt 12:43,45 are Satan's emissaries # Mt 12:26,27 25:41 and so numerous as to make Satan's power practically ubiquitous. # Mr 5:9 They are capable of entering and controlling both men and beasts # Mr 5:8,11-13 and earnestly seek embodiment, without which, apparently, they are powerless for evil. # Mr 5:8,11-13 Mt 12:43,44 Mr 5:10-12 Demon influence and demon possession are discriminated in the N. T. Instances of the latter are # Mt 4:24 8:16,28,33 9:32 12:22 Mr 1:32 5:15,16 Lu 8:35 Ac 8:7 16:16 They are unclean, sullen, violent, and malicious # Mt 8:28 9:23 10:1 12:43 # Mr 1:23 5:3-5 9:17,20 Lu 6:18 9:39 They know Jesus Christ as Most High God, and recognize His supreme authority # Mt 8:31,32 Mr 1:24 Ac 19:15 Jas 2:19 They know their eternal fate to be one of torment # Mt 8:29 Lu 8:31 They inflict physical maladies # Mt 12:22 17:15-18 Lu 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 # 1Ti 4:1-3 degenerating into uncleanness # 2Pe 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. # 1Ti 4:1 The demons maintain especially a conflict with believers who would be spiritual. # Eph 6:12 1Ti 4:1-3 All unbelievers are open to demon possession # Eph 2:2 The believer's resources, prayer and bodily control # Mt 17:21 "the whole armour of God" # Eph 6:13-18 Exorcism in the name of Jesus Christ # Ac 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. # Re 9:1-113[[1] {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. [2} {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. # Mt 6:24 15:27 Mr 13:35 Eph 6:9 Both uses, divine and human, are brought together in # Col 4:1 It is the Gr. equivalent of the Heb. Adonai See Note "Ge 15:2" and is so used by Jesus Christ in # Mt 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. # Mt 1:20,22 2:15 3:3 4:7,10 11:25 21:9 Mr 12:29,30 Lu 1:68 2:9 (2) Jesus Himself so uses Kurios, e.g. # Mt 4:7,10 11:25 Mr 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 # Mt 3:3 12:8 21:9 Ps 118:26 Mt 22:43-45 Lu 1:43 Joh 8:58 14:8-10 # Joh 20:28 Ac 9:5 13:33 See Note 20.28E[[1] {Son of man} See Note "Eze 2:1" Cf. Ezk 2.1 note. Our Lord thus designates Himself about eighty times. It is His racial name as the representative Man, in the sense of # 1Co 15:43-47 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.) # Mt 11:19 Lu 19:10 His death and resurrection (e.g.) # Mt 12:40 20:18 26:2 and His second coming (e.g.) # Mt 24:37-44 Lu 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 # Mt 10:5,6 8:23 It is in this name, also, that universal judgment is committed to Him # Joh 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 Note "Ge 1:26" # Ge 3:15 13:3 Ps 8:4 80:17 Isa 7:14 9:6,7 32:2 Zec 13:7 # 1Co 15:43-47 Mt 11:19 Lu 19:10 Mt 12:40 20:18 26:2 24:37 Lu 12:40 # Mt 10:5,6,12 Joh 5:22,27 Ge 3:15 13:3 Ps 8:4 80:17 Isa 7:14 9:6,7 # Isa 32:2 Zec 13:7{[y[1] {apostle} The word *apostle*, = "one sent forth," is used of our Lord # Heb 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 # Ac 14:14 specially designated by the Holy Spirit # Ac 13:2 Of Matthias, chosen by lot by the eleven to take the place of Judas Iscariot, # Ac 1:16-26 it is said: "And he was numbered with the eleven." # Ac 1:26 Heb 3:1 Ac 14:14 13:2 1:16-26 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 # Mt 10:1,2 Mr 3:13,14 Lu 6:13 Ac 9:6,15 13:2 22:10,14,15 Ro 1:1 (2) They were endued with sign gifts, miraculous powers which were the divine credentials of their office # Mt 10:1 Ac 5:15,16 16:16-18 28:8,9 (3) Their relation to the kingdom was that of heralds, announcing to Israel only # Mt 10:5,6 the kingdom as at hand See Note "Mt 4:17" and manifesting kingdom powers # Mt 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 # Mt 16:19 (5) Their future relation to the king will be that of judges over the twelve tribes # Mt 19:28 (6) Consequent upon the rejection of the kingdom, and the revelation of the mystery hid in God # Mt 16:18 Eph 3:1-12 the Church, the apostolic office was invested with a new enduement, the baptism with the Holy Spirit # Ac 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 # Eph 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 # Ac 1:22 1Co 9:1[G[2] {Provide neither gold} (Cf) # Mr 6:8,9 Lu 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, # Ro 1:15[[1] {send} The scope of verses 16-23 reaches beyond the personal ministry of the twelve, covering in a general sense the sphere of service during the present age. Verse 23 has in view the preaching of the remnant. # Isa 1:9 See Note "Ro 11.5", in the tribulation # Ps 2:5 See Note "Re 7:14" and immediately preceding the return of Christ in glory # De 30:3 Ac 1:9-11 See Note "Ac 1:11" The remnant then will not have gone over the cities of Israel till the Lord comes.[[2] {peace} Cf. John 14.27. Peace is spoken of in Scripture in three ways: (1) "Peace with God" # Ro 5:1 this is the work of Christ into which the individual enters by faith # Eph 2:14-17 Ro 5:1 (2) "The peace of God" # Phm 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 # Lu 7:50 Phm 4:6 (3) Peace "on earth" # Lu 2:14 Ps 72:7 85:10 Isa 9:6,7 11:1-12 the universal prevalency of peace in the earth under the kingdom. # Mt 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. # Joh 14:27[[2] {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 Pharisee, 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. # Lu 16:16[[1] {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.)") # Lu 1:31-33 1Co 15:24 will be in the fullness of power and glory. It is not heaven which is in question, but Messiah's kingdom. See Note "Mt 3:2" # Mt 6:23[[1] {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 # Lu 16:16[}[1] {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. # Mt 27:31-37[[2] {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.[[3] {sabbath} (1) The sabbath ("cessation") appears in Scripture as the day of God's rest in the finished work of creation. # Ge 2:2,3 For 2500 years of human life absolutely no mention is made of it. Then the sabbath was revealed # Ex 16:23 Ne 9:13,14 made a part of the law # Ex 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 # Ex 31:13-17 It was observed by complete rest # Ex 35:2,3 and by Jehovah's express order a man was put to death for gathering sticks on the sabbath day. # Nu 15:32-36 Apart from maintaining the continued burnt-offering # Nu 28:9 and its connection with the annual feasts # Ex 12:16 Le 23:3,8 Nu 28:5 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." # Mr 2:27 (2) Our Lord found the observance of the day encrusted with rabbinical evasions # Mt 12:2 and restrictions, wholly unknown to the law, so that He was Himself was held to be a sabbath breaker by the religious authorities of the time. The sabbath will be again observed during the kingdom age # Isa 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. # Col 2:16 Heb 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.[[1] {what David did} Jesus' action # Mt 12:1-7 is highly significant. "What David did" refers to the time of his rejection and persecution by Saul. # 1Sa 21:6 Jesus here is not so much the rejected Saviour as the rejected King; hence the reference to David.[,[2] {Gentiles} This too is most significant. The rejected King of Israel will turn to the Gentiles (cf.) # Mt 10:5,6 In fulfilment this awaited the official rejection, crucifixion, and resurrection of Christ, and the final rejection of the risen Christ. # Lu 24:46,47 Ac 9:15 13:46 28:25-28 Ro 11:11[^[1] {The men of Nineveh} Again the rejected King announces judgment (cf) # Mt 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.[[2] {While} Rejected by Israel, His "kinsmen according to the flesh" (cf) # Ro 9:3 our Lord intimates the formation of the new family of faith which, overstepping mere racial claims, receives "whosoever" will be His disciple. # Mt 12:49,50 Joh 6:28,29[[1] {spake} The seven parables of Mat 13., called by our Lord, "mysteries of the kingdom of heaven" (v.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" # Mt 13:40-43 Briefly, the result is mingled tares and wheat, good fish and bad, in the sphere of Christian profession. It is Christendom. [2] {sower} The figure marks a new beginning. To labour in God's vineyard (Israel, # Isa 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) # Mt 10:5 One fourth of the seed takes permanent root, but the result is "wheat" # Mt 13:25 1Pe 1:23 or "children of the kingdom" # Mt 13:38 This parable # Mt 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.[![3} {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 # Mt 13:3-50 (2) the mystery of Israel's blindness during this age # Ro 11:25 (with context); (3) the mystery of the translation of living saints at the end of this age # 1Co 15:51,52 1Th 4:14-17 (4) the mystery of N.T. church as one body composed of Jew and Gentile # Eph 3:1-11 Ro 16:25 Eph 6:19 Col 4:3 (5) the mystery of the church as the bride of Christ # Eph 5:28-32 (6) the mystery of the inliving Christ # Ga 2:20 Col 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 # Col 2:2,9 1Co 2:7 (8) the mystery of the processes by which godlikeness is restored to man # 1Ti 3:16 (9) the mystery of iniquity # 2Th 2:7 Mt 13:33 (10) the mystery of the seven stars # Re 1:20 (11) the mystery of Babylon # Re 17:5,7\[1] {prophets} The O.T. prophets saw in blended vision the rejection and crucifixion of the King (see "Christ, sacrifice,) See Note "Ge 4:4" See Note "Heb 10:18" and also His glory as David's Son See Note "Zec 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 . # 1Pe 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. \[2] {*parable*} This parable # Mt 13:24-30 is also interpreted by our Lord # Mt 13:36-43 Here the "good seed" is not the "word," as in the first parable # Mt 13:19,23 but rather that which the word has produced. # 1Pe 1:23 viz.: the children of the kingdom. These are, providentially # Mt 13:37 "sown," i.e. scattered, here and there in the "field" of the "world" # Mt 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" # Mt 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 # Mt 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 # Mt 7:21-23 Many other parables and exhortations have this mingled condition in view (e.g.) # Mt 22:11-14 25:1-13,14-30 Lu 18:10-14 Heb 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) # Mt 13:38 Joh 8:38-44 Mt 23:15\[1] *Gather* The *gathering* of the tares into bundles for burning does not imply immediate judgment. At the end of this age (v.40) the tares are set apart for burning, but first the wheat is gathered into the barn. # Joh 14:3 1Th 4:14-17\{[2] *Parable of the mustard seed* The parable of the *Mustard Seed* prefigures the rapid but unsubstantial growth of the mystery form of the kingdom from an insignificant beginning # Ac 1:15 2:41 1Co 1:26 to a great place in the earth. The figure of the fowls finding shelter in the branches is drawn from # Da 4:20-22 How insecure was such a refuge the context in Daniel shows.\6 [3] {Another parable} [4] {leaven} That interpretation of the parable of the *Leaven* (v. 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. # Mt 16:6-12 Mr 8:15 See "Leaven," # Ge 19:3 See Note "Mt 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," Ge 19.3, refs), and is defined by our Lord as evil doctrine (Mat 16.11,12 Mar 8.15). Meal, on the contrary, was used in one of the sweet-savour offerings # Le 2:1-3 and was food for the priests # Le 6:15-17 A woman, in the bad ethical sense, always symbolizes something out of place, religiously, See Note "Zec 5:6" In Thyatira it was a woman teaching (cf). # Re 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 # Mt 4:4 1Ti 4:6 1Pe 2:2 would be mingled with corrupt and corrupting false doctrine, and that officially, by the apostate church itself # 1Ti 4:1-3 2Ti 2:17,18 4:3,4 2Pe 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 (Ge 19.3, refs). (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" # 1Co 5:6-8 It is evil doctrine # Mt 16:12 in its three-fold form of Pharisasism, Sadduceeism, Herodianism # Mt 16:6 Mr 8:15 The leaven of the Pharisees was externalism in religion. # Mt 23:14,16,23-28 of the Sadducees, scepticism as to the supernatural and as to the Scriptures # Mt 22:23,29 of the Herodians, worldliness--a Herod party amongst the Jews # Mt 22:16-21 Mr 3:6 (3) The use of the word in Mat 13.33 is congruous with its universal meaning. # Mt 13:33\[1] {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" # 1Co 15:24-28 Re 20:2 There is triumph over death at the first resurrection # 1Co 15:54,55 but death, "the last enemy," is not destroyed till the end of the millennium. # Re 20:14\o[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) # Mr 7:24 Ac 4:20 At every point the interpretation breaks down. Our Lord is the buyer at the awful cost of His blood # 1Pe 1:18 and Israel, especially Ephraim # Jer 31:5-12,18-20 the lost tribes hidden in "the field," the world (v. 38), is the treasure # Ex 19:5 Ps 135:4 Again, as in the separation of tares and wheat, the angels are used # Mt 24:31 Jer 16:16 The divine Merchantman buys the field (world) for the sake of the treasure (v. 44) # Ro 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. # De 30:9 Isa 49:13 52:1-3 62:4-7 65:18,19 (See "Israel,") # Ge 11:10 Ro 11:26 \v[3] {pearls} The true Church, "one body" formed by the Holy Spirit # 1Co 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 # Ro 16:25,26 Eph 3:3-10 5:32 Of the true Church a pearl is a perfect symbol: (1) A pearl is one, a perfect symbol of unity # 1Co 10:17 12:12,13 Eph 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 # Ac 2:41,47 5:14 11:24 Eph 2:21 Col 2:19 (3) Christ, having given Himself for the pearl, is now preparing it for presentation to Himself # Eph 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 # 1Co 12:12,13 compose the true Church, the pearl."\#[4] {the *drag net*} The parable of the Net (Gr. drag-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 Note "Mt 3:2" See Note "Mt 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 # 2Co 8:9 and buys the field, the treasure, and the pearl.f\t[1] {departed} *the Syrophenician woman* For the first time the rejected Son of David ministers to a Gentile. It is a precursive fulfilment of # Mt 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 Note "Mt 2:2" # Eph 2:12 Addressing him as "Lord," she obtained an immediate answer. # Ro 10:12,13\[1] {Peter} [2] {church} 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 (1Pe 2.4-9) # 1Pe 2:4-9 [2] Gr. ecclesia (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 # Ac 19:39 and Israel, called out of Egypt and assembled in the wilderness # Ac 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 Note "Ac 7:38" See Note "Heb 12:23"\[1] {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) # Isa 22:22 Re 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 # Ac 2:38-42 and to Gentiles in the house of Cornelius. # Ac 10:34-46 There was no assumption by Peter of any other authority # Ac 15:7-11 In the council James, not Peter, seems to have presided # Ac 15:19 Ga 2:11-15 Peter claimed no more for himself than to be an apostle by gift # 1Pe 1:1 and an elder by office # 1Pe 5:1 The power of binding and loosing was shared # Mt 18:18 Joh 20:23 by the other disciples. That it did not involve the determination of the eternal destiny of souls is clear from # Re 1:18 The keys of death and the place of departed spirits are held by Christ alone.\0[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." # Eph 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 (v. 21) It is a turning-point of immense significance.\[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. # Mt 13:43 Lu 9:30,31 (3) Elijah, glorified, representative of the redeemed who have entered the kingdom by translation. # 1Co 15:50-53 1Th 4:14-17 (4) Peter, James, and John, not glorified, representatives (for the moment) of Israel in the flesh in the future kingdom # Eze 37:21-27 (5) The multitude at the foot of the mountain (v. 14), representative of the nations who are to be brought into the kingdom after it is established over Israel # Isa 11:10-12\[1] {Why then say the scribes that Elias must first come} Cf # Mt 11:14 Mr 9:11,12,13 Lu 1:17 Mal 3:14 4:5,6 All the passages must be construed together. (1) Christ confirms the specific and still unfulfilled prophecy of # Mal 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 # Lu 1:17 that in an adumbrative and typical sense it could be said: "Elias is come already." Cf # Mt 10:40 Phm 1:12,17 where the same thought of identification, while yet preserving personal distinction, occurs. # Joh 1:27\M[1] {regeneration} [2] {judging} Gr. palingensia= "re-creation," "making new." The word occurs once again in # Tit 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 # Isa 11:6-9 Ro 8:19-23 when the kingdom shall come. (See "Kingdom (O.T.)," See Note "Zec 12:8" See Note "1Co 15:24" [2] {judging} Disclosing how the promise # Isa 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. # Jud 2:18]o[1] {two blind men} A discrepancy has been imagined between this account and those in # Mr 10:46 Lu 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 # Lu 18:35 occurred before Jesus entered Jericho. As to the form of appeal, "Son of David" (cf) # Mt 9:27 15:22 21:9 Jesus must have been so addressed constantly. The narratives therefore supplement, but in no way contradict each other.]"[1] {fulfilled} The king's final and official offer of Himself according to # Zec 9:9 Acclaimed by an unthinking multitude whose real belief is expressed in vs. 11, but with no welcome from the official representatives of the nation, He was soon to hear the multitude shout: "Crucify him."=]L[1] {*kingdom of God*} Note that Matthew here as in verse 31 uses the larger word, kingdom of God. (Cf) See Note "Mt 6:33" The kingdom of heaven See Note "Mt 3:2" See Note "1Co 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. # Ro 9:30-33>]v[2] {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. # Isa 8:14,15 Ro 9:32,33 1Co 1:23 1Pe 2:8 (2) to the church, Christ is the foundation stone and the head of the corner # 1Co 3:11 Eph 2:20-22 1Pe 2:4,5 (3) to the Gentile world-powers (see "Gentiles," # Lu 21:24 Re 16:19 He is to be the smiting-stone of destruction # Da 2:34 Israel stumbled over Christ; the church is built upon Christ; Gentile world-dominion will be broken by Christ. See "Armageddon" # Re 16:14 19:19c][1] {lawyer] Gr. nomikos, "of the law"; occurs also # Lu 7:30 10:25 11:45,46,52 14:3 Tit 3:13 Except in the last instance, "lawyer" is another name for "scribe" See Note "Mt 2:4" In # Tit 3:13 the term has the modern meaning.]&[1] {till} The three "untils" of Israel's blessing: (1) Israel must say, "blessed is He" # Mt 23:39 Ro 10:3,4 (2) Gentile world-power must run its course. # Lu 21:24 Da 2:34,35 (3) The elect number of Gentiles must be brought in. Then "the Deliverer shall come out of Zion." etc. # Ro 11:25-27][1] {Tell us} *The beginning of the Olivet Discourse* Mat 24 with Lu 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: # Lu 21:20-24 Second and third questions: "And what shall be the sign of thy coming, and of the end of the age?" Answer: # Mt 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) # Da 9:26 This is not the description of a converted world. (2) But the same answer (vs 4-14) applies in a specific way to the end of the age, viz. Daniel's seventieth week. See Note "Da 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 # Isa 1:9 Re 14:6,7 See Note "Ro 11:5" Verse 15 gives the sign of the abomination, See Note "Da 9:27" "the "man of sin," or "Beast" # 2Th 2:3-8 Da 9:27 12:11 Re 13:4-7 This introduces the great tribulation # Ps 2:5 See Note "Re 7:14" which runs its awful course of three and a half years, culminating in the battle of See Note "Re 19:19" at which time Christ becomes the smiting Stone of # Da 2:34 The detail of this period (vs 15-28) is: (1) The abomination in the holy place (v. 15); (2) the warning (vs 16-20) to believing Jews who will then be in Jerusalem; (3) the great tribulation, with renewed warning as to false Christs (vs 21-26); (4) the sudden smiting of the Gentile world-power (vs 27,28); (5) the glorious appearing of the Lord, visible to all nations, and the regathering of Israel (vs 29-31); (6) the sign of the fig-tree (vs 32,33); (7) warnings, applicable to this present age over which these events are ever impending (vs 34-51 Phil 4.5). Careful study of Da 2, 7, 9, and Re 13 will make the interpretation clear. See, also, "Remnant" (Is 1.9 Ro 11.5) # Isa 1:9 Ro 11:5][1] {Then let them which} Cf. # Lu 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" # Da 7:8 Re 19:20 and "Armageddon" # Re 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.]-[1] {This generation} Gr. genea, 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.][1] {shall} This part of the Olivet discourse goes beyond the "sign" questions of the disciples # Mt 24:3 and presents our Lord's return in three aspects: (1) As testing profession, vs 1-13 (2) as testing service, vs 14-30; (3) as testing the Gentile nations, vs 31-46. [2] {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" # Ro 8:9 Nor could the Lord say to any believer, however unspiritual, "I know you not."]v[1] {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 (v. 31); and the scene is on the earth. All these particulars are in contrast with # Re 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" # Isa 1:9 Ro 11:5 The test in # Re 20:11-15 is the possession of eternal life. See, for the other six judgments: See Note "John 12.31: See Note "1Co 11:31" See Note "2Co 5:10" See Note "Eze 20:37" See Note "Jude 1:6" See Note "Re 20:12"][1] {head} No contradiction of # Joh 12:3 is implied. The ordinary anointing of hospitality and honour was of the feet # Lu 7:38 and head # Lu 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. ^[1] {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 # Mt 26:26-29 Lu 22:35-38 Joh 13:3-35 14:1-31 (8) the words of Jesus between the room and the garden # Mt 26:31-35 Mr 14:26-31 Joh 15:16,17 it seems probable that the high-priestly prayer # Joh 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.^[1] {remission} Forgiveness. Summary: The Greek word translated "remission" in # Mt 26:28 Ac 10:43 Heb 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" # Le 4:35 "This is my blood of the new covenant, which is shed for many for the remission [sending away, forgiveness] of sins" (v 28). "Without shedding of blood there is no remission" # Heb 9:22 See "Sacrifice" Gen 4.4; # Ge 4:4 See Note "Heb 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 # 1Jo 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 # Eph 4:32 Mt 18:32,33^[2] {cup} The "cup" must be interpreted by our Lord's own use of that symbol in speaking of His approaching sacrificial death # Mt 20:22 Joh 18:11 In view of # Joh 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. # Isa 53:10 in the hiding of the Father's face. Knowing the cost to the utmost, he voluntarily paid it./^s[1] {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 # Mt 26:57-68 Mr 14:55-65 Lu 22:63-71 Joh 18:19-24 (2) The Sanhedrin lead Jesus to Pilate # Mt 27:1,2,11-14 Mr 15:1-5 Lu 23:1-5 Joh 18:28-38 (3) Pilate sends Jesus to Herod # Lu 23:6-12 Joh 19:4 (4) Jesus is again brought before Pilate, who releases Barabbas and delivers Jesus to be crucified # Mt 27:15-26 Mr 15:6-15 Lu 23:13-25 Joh 18:39,40 19:4-16 (5) Jesus is crowned with thorns and mocked # Mt 27:26-30 Mr 15:15-20 Joh 19:1-3 (6) Suicide of Judas # Mt 27:3-10 (7) Led forth to be crucified, the cross is laid upon Simon: Jesus discourses to the women # Mt 27:31,32 Mr 15:20-23 Lu 23:26-33 Joh 19:16,17 For the order of events at the crucifixion see See Note "Mt 27:33"=^[1] {maid} *Peter's denial* Cf # Mt 26:69 Mr 14:69 Lu 22:58 Joh 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" # Mt 26:58 where the first charge was made # Mt 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" # Mt 26:71,73 Joh 18:25J^Z[2] {Jeremy} The allusion is to # Jer 18:1-4 19:1-3 but more distinctly to # Zec 11:12,13b^T[1] {And when} *The Order of Events at the Crucifixion* The order of events at the crucifixion: (1) the arrival at Golgotha # Mt 27:33 Mr 15:22 Lu 23:33 Joh 19:17 (2) the offer of the stupefying drink refused # Mt 27:34 Mr 15:23 (3) Jesus is crucified between two thieves # Mt 27:35-38 Mr 15:24-28 Lu 23:33-38 Joh 19:18-24 (4) He utters the first cry from the cross, "Father, forgive," etc. # Lu 23:34 (5) The soldiers part His garments # Mt 27:35 Mr 15:24 Lu 23:34 Joh 19:23 (6) The Jews mock Jesus # Mt 27:39-44 Mr 15:29-32 Lu 23:35-38 (7) The thieves rail on Him, but one repents and believes # Mt 27:44 Mr 15:32 Lu 23:39-43 (8) The second cry from the cross, "To-day shalt thou be with me," etc. # Lu 23:43 (9) The third cry, "Woman, behold thy son" # Joh 19:26,27 (10) The darkness # Mt 27:45 Mr 15:33 Lu 23:44 (11) The fourth cry, "My God," etc. # Mt 27:46,47 Mr 15:34-36 (12) The fifth cry, "I thirst" # Joh 19:28 (13) The sixth cry, "It is finished" # Joh 19:30 (14) The seventh cry, "Father, into thy hands," etc. # Lu 23:46 (15) Our Lord dismisses his spirit # Mt 27:50 Mr 15:37 Lu 23:46 Joh 19:30f^[1] {This is} Cf # Mr 15:26 Lu 23:38 Joh 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].s^p[2] {yielded up} Literally, "dismissed his spirit." The Gr. implies an act of the will. This expression, taken with # Mr 15:37 Lu 23:46 Joh 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" # Joh 10:18t^[3] {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 Note "Ex 26:31" # Le 16:1-30 The rending of that veil, which was a type of the human body of Christ # Heb 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) # Heb 9:1-8 10:19-22u^[4] {graves} That these bodies returned to their graves is not said and may not be inferred. The wave-sheaf # Le 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 # Joh 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" # Heb 12:23 from Paradise, went with Jesus # Eph 4:9-10 into heaven.^[1] {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. # Lu 23:33-24:9 Joh 20:1,2 Mary, the mother of James and Joses, draws nearer the tomb and sees the angel of the Lord # Mt 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 # Joh 20:3-10 Mary Magdalene returns weeping, sees the two angels and then Jesus # Joh 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. # Lu 24:4,5 Mr 16:5 They also receive the angelic message, and, going to seek the disciples, are met by Jesus.^v[2] {Jesus} The *order of our Lord's appearances* would seem to be: On the day of his resurrection: (1) To Mary Magdalene # Joh 10:14-18 (2) To the women returning from the tomb with angelic message # Mt 28:8-10 (3) To Peter, probably in the afternoon # Lu 24:34 1Co 15:5 (4) To the Emmaus disciples toward evening # Lu 24:13-31 (5) To the apostles, except Thomas # Lu 24:36-43 Joh 20:19-24 Eight days afterward: (1) to the apostles, Thomas being present # Joh 20:24-29 In Galilee: (1) To the seven by the Lake of Tiberias # Joh 21:1-23 (2) On a mountain, to the apostles and five hundred brethren # 1Co 15:6 At Jerusalem and Bethany again: (1) To James # 1Co 15:7 (2) To the eleven # Mt 28:16-20 Mr 16:14-20 Lu 24:33-53 Ac 1:3-12 To Paul: (1) Near Damascus # Ac 9:3-6 1Co 15:8 (2) In the temple # Ac 22:17-21 23:11 To Stephen outside Jerusalem # Ac 7:55 To John on Patmos # Re 1:10-19^[1] {Go} [2] {Name} With the death and resurrection of Jesus Christ begins the "dispensation of the grace of God" # Eph 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." # Eph 2:7-9 under grace God freely gives to the believing sinner eternal life # Ro 6:23 accounts to him a perfect righteousness # Ro 3:21,22 4:4,5 and accords to him a perfect position # Eph 1:6 The predicted results of this sixth testing of man are (1) the salvation of all who believe # Ac 16:31 (2) judgment upon an unbelieving world and an apostate church. # Mt 25:31-46 2Th 1:7-10 1Pe 4:17,18 Re 3:15,16 (1) Man's state at the beginning of the dispensation of Grace # Ro 3:19 Ga 3:22 Eph 2:11,12 (2) Man's responsibility under grace # Joh 1:11 3:36 6:28,29 (3) His predicted failure # Mt 24:37-39 Lu 18:8 19:12-14 (4) The judgment # 2Th 2:7-12 [2] {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. # Joh 3:5,6 (Spirit), # Joh 3:16,17 (Father and Son). In # Mt 3:16,17 Mr 1:10,11 Lu 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 Note "Ge 1:1" See Note "Ge 2:4" See Note "Ge 14:18" See Note "Ge 15:2" See Note "Ge 17:1" See Note "Ge 21:33" See Note "1Sa 1:3" The next reference, Mal 3.18, provides a Summary See Note "Mal 3:18" "Lord" See Note "Mt 8:2" "Word" (Logos), See Note "Joh 1:1" "Holy Spirit," See Note "Ac 2:4" See "Christ, Deity of," See Note "Joh 20:28"^Scofield Reference Notes: Beginning Notes for The Gospel According to St. 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 # Ac 12:12,25 15:37,39 Col 4:10 2Ti 4:11 Phm 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" # Zec 3:8 as Matthew is the Gospel of the "Branch. . .unto David" # Jer 33:15 Everywhere the servant character of the incarnate Son is manifest. The key verse is # Mr 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 # Phm 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" # Isa 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 # Isa 42:1-21 50:4-11 52:13-53:12 Zec 3:8 Php 2:5-8 Mark is in five principal divisions: I. The manifestation of the Servant-Son, 1.1-11. II. The Servant-Son tested as to His fidelity, 1.12,13. III. The Servant-Son at work, 1.14-13.37. IV. The Servant-Son "obedient unto death," 14.1-15.47. V. 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._[1] {And he took} Our Lord's action here is most significant, Having abandoned Bethsaida to judgment # Mt 11:12-24 He would neither heal in that village, nor permit further testimony to be borne there # Mr 8:26 The probation of Bethsaida as a community was ended, but He would still show mercy to individuals. Cf # Re 3:20 Christ is outside the door of that church, but "If any man hear My voice," etc.`[1] {blessed them} In Hebrew custom, a father's act. (Cf) # Ge 27:38 "He had no children that He might adopt all children."--Bengel.2a[1] {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.7a[2] {eleven} A collective term, equivalent to "The Sanhedrin," "The Commons," not necessarily implying that eleven persons were present. See # Lu 24:33 1Co 15:5 Mt 28:16 where "eleven disciples" implies a definite number of persons.>adScofield Reference Notes: Book Introduction to the Gospel According to St. LUKE Writer. The writer of the third Gospel is called by Paul "the beloved physician" # Col 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 # Lu 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 # Lu 1:32-35 Luke, then, is the Gospel of "the man whose name is The BRANCH" # Zec 6:12 Luke has seven chief divisions: I. The Evangelist's Introduction, 1.1-4. II. The human relationships of Jesus, 1.5-2.52. III. The baptism, ancestry, and testing of Jesus, 3.1-4.13. IV. The ministry of the Son of man as Prophet-King in Galilee, 4.14-9.50. V. The final offer of the Son of man as King to israel, His rejection and sacrifice, 19.45-23.56. VII. 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.@ay[1] {from} "From the very first": Gr. anothen, "from above." So translated in # Joh 3:31 19:11 Jas 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 # Lu 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) # 1Co 11:23 and his writing, like Luke's *anothen* knowledge, thus became first-hand, not traditional, merely.a([1] {world} Gr. oikoumene= "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 # Da 2:7 That part of the earth is therefore peculiarly the sphere of prophecy.a[2] {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" # Lu 1:6 Ro 10:5 Phm 3:6 The O.T. righteous man was not sinless # Ec 7:20 but one who, for all his sins, resorted to the ordinances, and offered in faith the required sacrifice (e.g.) # Le 4:7-35 CF. "Righteousness (N.T.), See Note "Ro 10:10" and Paul's contrast, # Phm 3:4-9aU[1] {*son* of Heli} In Matthew, where unquestionably we have the genealogy of Joseph, we are told # Mt 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) # 1Sa 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.aw[1] {came to Nazareth} Our Lord visited Nazareth twice after beginning His public ministry. See # Mt 13:54-58 Mr 6:1-6ar[2] {acceptable} A comparison with the passage quoted, # Isa 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 # Ge 3:15 See Note "Ac 1:11" "the day of vengeance of our God" belongs to the second advent # De 30:3 and judgment.b[1] {Simon} See # Jas 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 # Tit 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. Mat 7.22,23). See "Assurance" # Isa 32:17 Jude 1:1>c~[1] {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 # Mt 6:9,28-32 The believer is a child of God through the new birth See Note "Joh 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 # Col 1:16-20 Heb 1:2 2:10,11 Ro 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 # 1Co 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 # Mt 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) # Joh 14:13,14 16:24 and it makes human forgiveness, as under the law it must, the condition of divine forgiveness; and order which grace exactly reverses (cf) # Eph 4:32 (3) Prayer is to be definite # Lu 11:5,6 and, (4) importunate, that is undiscouraged by delayed answers.Jc?[1] {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 # Joe 2:28,29 all might receive the Spirit. Mary alone of the disciples understood Christ's repeated declaration concerning His own death and resurrection # Joh 12:3-7 Save Mary, not one of the disciples but Peter, and he only in the great confession # Mt 16:16 manifested a spark of spiritual intelligence till after the resurrection of Christ and the impartation of the Spirit # Joh 20:22 Ac 2:2-4 To go back to the promise of # Lu 11:13 is to forget Pentecost, and to ignore the truth that now every believer has the indwelling Spirit # Ro 8:9,15 1Co 6:19 Ga 4:6 1Jo 2:20,27 See Note "Ac 2:4"c[1] {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 # Mt 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) # Joh 19:26,27 Eph 5:25-28+d[1] {hell} Gr. *hades*, "the unseen world," is revealed as the place of departed human spirits between death and resurrection. The word occurs, # Mt 11:23 16:18 Lu 10:15 Ac 2:27,31 Re 1:18 6:8 20:13,14 and is the equivalent of the O.T. sheol See Note "Hab 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 # Lu 16:22 23:43 The blessed dead were with Abraham, they were conscious and were "comforted" # Lu 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" # Lu 16:26 The representative man of the lost who are now in hades is the rich man of # Lu 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 # Re 20:13,14 But a change has taken place which affects paradise. Paul was "caught up to the third heaven. . .into paradise" # 2Co 12:1-4 Paradise, therefore, is now in the immediate presence of God. It is believed that # Eph 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 1Co 15:52 See Note "Mt 5:22"Hd[1] {within you} Gr. *entos*= "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) # Mt 13:10-13 had a dispensational meaning. The kingdom in its outward form, as covenanted to David # 2Sa 7:8-17 and described by the prophets See Note "Zec 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) # Lu 19:11,12 # Ac 1:6-8 # Ro 14:17 Meantime, the kingdom was actually "in the midst" of the Pharisees in the persons of the King and His disciples.XdD[1] {Wheresoever} See "Armageddon" # Re 16:14 See Note "Re 19:17"`d[1] {faith} The reference is not to personal faith, but to belief in the whole body of revealed truth. (Cf) # Ro 1:5 1Co 16:13 2Co 13:5 Col 1:23 2:7 Tit 1:13 Jude 1:3 See "Apostasy," above, in marg. of Lu 18.8 See Note "2Ti 3:1"ed[2] {merciful} Gr.*hilaskomai*, used in the Septuagint and N.T. in connection with the mercy-seat # Ex 25:17,18,21 Heb 9:5 As an instructed Jew, the publican is thinking, not of mere mercy, but of the blood-sprinkled mercy seat See Note "Le 16:5" "Propitiation," See Note "Ro 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 Note "Mt 26:28"d[1] {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. # Lu 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 # Re 19:11-21 The references in # Mt 24:15-28, Mr 13:14-26 are to the final tribulation siege; # Lu 21:20-24 to the destruction of Jerusalem by armies in # Mt 24:15 Mr 13:14 the sign is the abomination in the holy place. # 2Th 2:4d[2] {trodden down of the Gentiles} The "times of the Gentiles" began with the captivity of Judah under Nebuchadnezzar # 2Ch 36:1-21 since which time Jerusalem has been under Gentile overlordship.ed[1] {And when the} For the order of events on the night of the last passover, See Note "Mt 26:20"pe[1] {And when} For order of events at the crucifixion, see Mat 27.33, note. See Note "Mt 26:20" See Note "Mt 27:33" The first note refers to the events of the night preceding; the second, the day of the event.re[2] {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. # Joh 12:31}e"[1] {gave up} See Note "Mt 27:50"eS[2] {upon the first} For order of events at the resurrection, See Note "Mt 28:1"ec[3] {And, behold} For order of our Lord's appearances after His resurrection, See Note "Mt 28:9"e[1] {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 (Deu 28.1-15). [2] {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.e Scofield Reference Notes (1917): Introductory Book Comments for The Gospel According to St. JOHN WRITER. The fourth Gospel was written by the Apostle John # Joh 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: I. Prologue: The eternal Word incarnate in Jesus the Christ, 1.1-14. II. The witness of John the Baptist, 1.15-34. III. The public ministry of Christ, 1.35-12.50. IV. The private ministry of Christ to His own, 13.1-17.26. V. The sacrifice of Christ, 18.1-19.42. VI. The manifestation of Christ in resurrection, 20.1-31. VII. Epilogue: Christ the Master of life and service, 21.1-25. The events recorded in this book cover a period of 7 years. [1] {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 # 1Co 1:24 Eph 3:11 Col 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 # Joh 1:3-5,9,14-18 14:9-11 Col 2:9 In the Being, Person, and work of Christ, Deity is told out.e[1] {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" # Tit 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 # Ro 3:21,22 8:4 Phm 3:9 Law is connected with Moses and works; grace with Christ and faith # Joh 1:17 Ro 10:4-10 Law blesses the good; grace saves the bad # Ex 19:5 Eph 2:1-9 Law demands that blessings be earned; grace is a free gift # De 28:1-6 Eph 2:8 Ro 4:4,5 (2) As a dispensation, grace begins with the death and resurrection of Christ # Ro 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, # Joh 1:12,13 3:36 Mt 21:37 22:24 Joh 15:22,25 Heb 1:2 1Jo 5:10-12 The immediate result of this testing was the rejection of Christ by the Jews, and His crucifixion by Jew and Gentile # Ac 4:27 The predicted end of the testing of man under grace is the apostasy of the professing church: See "Apostasy" See Note "2Ti 3:1" # 2Ti 3:1-8 and the resultant apocalyptic judgments. (3) Grace has a twofold manifestation: in salvation # Ro 3:24 and in the walk and service of the saved # Ro 6:15 See, for the other six dispensations: Innocence, See Note "Ge 1:28" Conscience See Note "Ge 3:23" Human Government, See Note "Ge 8:21" Promise, See Note "Ge 12:1" Law, See Note "Ex 19:8" Kingdom See Note "Eph 1:10"e[2] {hath seen God} CF # Ge 32:20 Ex 24:10 33:18 Jud 6:22 13:22 Re 22:4 The divine essence, God, veiled in angelic form, and especially as incarnate in Jesus Christ, has been seen of men. # Ge 18:2,22 Joh 14:8,9 fU[1] {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 # Joh 3:3,5,6 Ps 51:5 Jer 17:9 Mr 7:21-23 1Co 2:14 Ro 8:7,8 Eph 2:3 See Note "Mt 6:33" (2) The new birth is not a reformation of the old nature See Note "Ro 6:6" but a creative act of the holy Spirit # Joh 3:5 1:12,13 2Co 5:17 Eph 2:10 4:24 (3) The condition of the new birth is faith in Christ crucified # Joh 3:14,15 1:12,13 Ga 3:24 (4) Through the new birth the believer becomes a partaker of the divine nature and of the life of Christ Himself # Ga 2:20 Eph 2:20 4:24 Col 1:27 1Pe 1:23-25 2Pe 1:4 1Jo 5:10-12f[1] {perish} Gr. apollumi, trans. "marred," # Mr 2:22 "lost," # Mt 10:6 15:24 18:11 Lu 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.fA[1] {witness} Cf # Joh 8:14 In # Joh 5:31 our Lord, defending His Messianic claims before Jews who denied those claims, accepts the biblical rule of evidence, which required "two witnesses" # Joh 8:17 Nu 35:30 De 17:6 A paraphrase of verse 31 would be: "If I bear witness of myself [ye will say] my witness is not true." g[1] {and every man} # Joh 7:53 8:1-11 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 # Joh 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 verse 9; as also, it explains the peculiar virulence of the Pharisee's words (v 41).2g[1] {Abraham's} Cf. # Joh 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 # Ro 9:6-8 Ga 3:6-14 See "Abrahamic Covenant," See Note "Ge 15:18"xg[1] {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 # Joh 10:11 and is, therefore, "the door" by which "if any man enter in he shall be saved" # Joh 10:9 This answers to Ps 22. (2) He is the "Great" Shepherd, "brought again from the dead" # Heb 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 # 1Pe 5:4 This answers to Ps 24.g[1] {I am the door} The shepherd work of our Lord has three aspects: (1) as the "Good" Shepherd He gives His life for the sheep. # Joh 10:11 and is, therefore, "the door" by which "if any man enter in he shall be saved" # Joh 10:9 This answers to Ps 22. (2) He is the "Great" Shepherd, "brought again from the dead" # Heb 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 # 1Pe 5:4 This answers to Ps 24.g[1] {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 # Joh 12:24,32 Ga 3:7-14 Eph 2:11-13g[1] {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 # Ex 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 # Joh 17:1 the High Priest intercedes. (Cf) # Heb 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), # Joh 17:4 has saved them.g[2] {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 # Joh 5:24 Ro 5:9 8:1 2Co 5:21 Ga 3:13 # Heb 9:26-28 10:10,14-17 1Pe 2:24 3:18 See other judgments, See Note "1Co 11:31" See Note "2Co 5:10" See Note "Mt 25:32" See Note "Eze 20:37" See Note "Jude 1:6" See Note "Re 20:12"hh[1] {before the feast} For order of events during the night of the last passover, See Note "Mt 26:20"hW[2] {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" # Heb 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 # 1Jo 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. # Eph 5:25-27 1Jo 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 # Ex 40:5,7 See, also, the order in Ex 30.17-21. Christ cannot have communion with a defiled saint, but He can and will cleanse him.h>[1] {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 Note "1Co 1:8" Here He comes for His saints # 1Th 4:14-17 there (e.g.) # Mt 24:29,30 He comes to judge the nations, etc./h<[1] {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 Note "1Co 1:8" Here He comes for His saints # 1Th 4:14-17 there # Mt 24:29,30 He come to judge the nations, etc.