Scofield Reference Bible Notes/Luke

by Cyrus Ingerson Scofield

Book Introduction - Luke

Read first chapter of Luke
WRITER: The writer of the third Gospel is called by Paul "the beloved physician" Colossians 4:14 and, as we learn from the Acts, was Paul's frequent companion. He was of Jewish ancestry, but his correct Greek marks him as a Jew of the dispersion. Tradition says that he was a Jew of Antioch, as Paul was of Tarsus.
DATE: The date of Luke falls between A.D. 63 and 68.
THEME: Luke is the Gospel of the human-divine One, as John is of the divine-human One. The key-phrase is "Son of man," and the key-verse Luke 19:10. "For the Son of man is come to seek and to save that which was lost." In harmony with this intent, Luke relates those things concerning Jesus which demonstrate how entirely human He was. His genealogy is traced to Adam, and the most detailed account is given of His mother, and of His infancy and boyhood. The parables peculiar to Luke have distinctively the human and the seeking note. But Luke is careful to guard the Deity and Kingship of Jesus Christ Luke 1:32-35. Luke, then, is the Gospel of "the man whose name is The BRANCH" Zechariah 6:12.
Luke has seven chief divisions:

• The Evangelist's Introduction, 1:1-4.
• The human relationships of Jesus, 1:5-2:52.
• The baptism, ancestry, and testing of Jesus, 3:1-4:13.
• The ministry of the Son of man as Prophet-King in Galilee, 4:14-9:50.
• The final offer of the Son of man as King to israel, His rejection and sacrifice, 19:45-23:56.
• The resurrection, resurrection ministry, and ascension of the Son of man, 24:1-53.

The events recorded in this book cover a period of 39 years.

CHAPTER 1

Verse 3

from
"From the very first": (Greek - ἄνωθεν^[1]," "from above)." So translated in John 3:31; 19:11; James 1:17; 3:15,17. In no other place is ANOTHEN translated "from the very first." The use by Luke of anothen is an affirmation that his knowledge of these things, derived from those who had been eye-witnesses from the beginning Luke 1:2 was confirmed by revelation. In like manner Paul had doubtless heard from the eleven the story of the institution of the Lord's Supper, but he also had it by revelation from the Lord (cf) 1 Corinthians 11:23 and his writing, like Luke's anothen knowledge, thus became first-hand, not traditional, merely.
understanding (Greek - ἄνωθεν^[2]," lit). followed alongside of; or, closely traced.
in order The words "in order" are emphatic, indicating Luke's purpose to reduce to order the Gospel story.

Verse 5

Herod
Herod the Great. (See Scofield "Matthew 2:1")

Verse 13

angel
(See Scofield "Hebrews 1:4")

Verse 17

shall go
See, Malachi 4:5 (See Scofield "Matthew 17:10")

Verse 19

angel
(See Scofield "Hebrews 1:4")

Verse 26

angel
(See Scofield "Hebrews 1:4")

Verse 28

angel
(See Scofield "Hebrews 1:4")

Verse 30

angel
(See Scofield "Hebrews 1:4")

Verse 47

Saviour
(See Scofield "Romans 1:16")

Verse 68

redeemed
(See Scofield "Romans 3:24")

Verse 69

horn of
(See Scofield "Romans 1:16")

Verse 71

saved
(See Scofield "Romans 1:16")

Verse 77

sins
Sin. (See Scofield "Romans 3:23")

CHAPTER 2

Verse 1

world
(Greek - οἰκουμένη^[3] = "inhabited earth)." This passage is noteworthy as defining the usual N.T. use of oikoumene as the sphere of Roman rule at its greatest extent, that is, of the great Gentile world-monarchies Daniel 2:7. That part of the earth is therefore peculiarly the sphere of prophecy.

Verse 9

angel
(See Scofield "Hebrews 1:4")

Verse 11

Saviour
(See Scofield "Romans 1:16")

Verse 13

angel
(See Scofield "Hebrews 1:4")

Verse 14

on earth
Cf. (See Scofield "Matthew 10:34")

Verse 15

angels
(See Scofield "Hebrews 1:4")

Verse 25

just and devout
righteousness
The O.T. righteousness. Summary: In the O.T. "righteous" and "just" are English words used to translate the Hebrew words yasher, "upright"; tsadiq, "just"; tsidkah, "righteous." In all of these words but one idea inheres: the righteous, or just, man is so called, because he is right with God; and he is right with God because he has walked "in all the commandments and ordinances of the Lord blameless" Luke 1:6; Romans 10:5; Philemon 3:6. The O.T. righteous man was not sinless Ecclesiastes 7:20, but one who, for all his sins, resorted to the ordinances, and offered in faith the required sacrifice (e.g.) Leviticus 4:27-35 CF. "Righteousness (N.T.), (See Scofield "Romans 10:10") and Paul's contrast, Philippians 3:4-9.

Verse 30

salvation
(See Scofield "Romans 1:16")

Verse 38

redemption
(See Scofield "Romans 3:24")

CHAPTER 3

Verse 1

Herod
Also Luke 3:19; Matthew 14:1 (See Scofield "Matthew 14:1")

Verse 3

sins
Sin. (See Scofield "Romans 3:23")

Verse 19

Herod
See margin ref., (See Scofield "Matthew 14:1")

Verse 22

Thou art
Lit. This is my Son, the beloved, in whom I delighted. Cf. John 1:1,2; 8:29; Matthew 17:5.

Verse 23

son of Heli
In Matthew, where unquestionably we have the genealogy of Joseph, we are told Matthew 1:16, that Joseph was the son of Jacob. In what sense, then, could he be called in Luke "the son of Heli"? He could not be by natural generation the son both of Jacob and of Heli. But in Luke it is not said that Heli begat Joseph, so that the natural explanation is that Joseph was the son-in-law of Heli, who was, like himself, a descendant of David. That he should in that case be called "son of Heli" ("son" is not in the Greek, but rightly supplied by the translators) would be in accord with Jewish usage.
(CF) 1 Samuel 24:16 The conclusion is therefore inevitable that in Luke we have Mary's genealogy; and Joseph was "son of Heli" because espoused to Heli's daughter. The genealogy in Luke is Mary's, whose father, Heli, was descended from David.

Verse 36

Arphaxad
Arphaxad. Genesis 10:22.

CHAPTER 4

Verse 2

tempted
(See Scofield "Matthew 4:1").

Verse 4

God
Jehovah. Deuteronomy 8:3.

Verse 5

world
"oikoumene" = "inhabited earth." (See Scofield "Luke 2:1").

Verse 8

Lord
Jehovah. Deuteronomy 6:13.

Verse 10

angels (See Scofield "Hebrews 1:4").
to keep After Satan's failure to tempt the Lord away from the Word, he seeks to tempt Him by it. He however misquotes by the omission of "in all thy ways" Psalms 91:11. The Lord's "ways" were those marked out for Him in perfect dependence upon His Father's will; cf. Hebrews 10:7,9.

Verse 16

came to Nazareth
Our Lord visited Nazareth twice after beginning His public ministry. See Matthew 13:54-58; Mark 6:1-6.

Verse 18

Lord
Adonai Jehovah. Isaiah 61:1

Verse 19

acceptable A comparison with the passage quoted, Isaiah 61:1,2 affords an instance of the exquisite accuracy of Scripture. Jesus stopped at, "The acceptable year of the Lord," which is connected with the first advent and the dispensation of grace Genesis 3:15. (See Scofield "Acts 1:11") , "the day of vengeance of our God" belongs to the second advent, Deuteronomy 30:3. See Scofield "Acts 1:11", and judgment.
Lord Jehovah. Isaiah 61:1,2.

CHAPTER 5

Verse 8

sinful
Sin. (See Scofield "Romans 3:23").

Verse 12

if thou will
The leper, knowing the Lord's power to heal, seems to question His willingness.

Verse 20

sins
Sin. (See Scofield "Romans 3:23")

Verse 30

sinners
Sin. (See Scofield "Romans 3:23").

Verse 32

sinners
See, Romans 5:6,8; 1 Timothy 1:15.

Verse 37

bottles
i.e. wineskins.

CHAPTER 6

Verse 4

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

Verse 32

sinners
(See Scofield "Romans 3:23")

Verse 38

Give
See, Proverbs 28:27 (See Scofield "2 Corinthians 8:1")

CHAPTER 7

Verse 24

were departed
Having gently removed His servant's doubt, the Lord bears witness to him before others: He knows when to reprove, and where, and when, to praise.

Verse 34

sinners Sin.
(See Scofield "Romans 3:23")

Verse 37

sinner
i.e. in the sense of unchaste.

Verse 44

Simon
See James 2:14-26. When Jesus would justify the woman in the eyes of Simon, He points to her works, for only through her works could Simon see the proof of her faith; but when He would send the woman away in peace, He points to her faith, not her works. See ; Titus 2:14; 3:4-8. His own works can never be to the believer his own ground of assurance, which must rest upon the work of Christ (cf. Matthew 7:22,23). See "Assurance" ; Isaiah 32:17; Jude 1:1.

CHAPTER 8

Verse 3

Herod
See margin ref., (See Scofield "Matthew 14:1").

Verse 10

mysteries
(See Scofield "Matthew 13:11").

Verse 12

saved
(See Scofield "Romans 1:16")

Verse 37

besought
Unconscious of their own need, the Gadarenes beseech the Lord to depart -- His power terrifies and condemns them; whilst he whose need has been met beseeches Him that he may follow Him.

CHAPTER 9

Verse 3

Take nothing
Cf. (See Scofield "Matthew 10:9"). Also, Luke 10:4; 22:35; 3 John 1:5-8; 1 Corinthians 9:7,14.

Verse 11

need of
See, Luke 4:40; Romans 5:20.
Wherever there is need acknowledged the Lord is ready to meet it. Men might have put the bodily need of healing first, since that is keenly felt. Spiritual need is often the greatest where there is the least consciousness of it; cf. Revelation 3:17.

Verse 26

angels (See Scofield "Hebrews 1:4")

Verse 28

And it came
See note on the transfiguration, (See Scofield "Matthew 17:2").

Verse 43

the mighty power
Or, the majesty of God.

CHAPTER 10

Verse 3

Go your
(See Scofield "Matthew 10:16"). The same remark is applicable here.

Verse 13

Woe
See notes, Matthew 11:20; Mark 8:23 (See Scofield "Matthew 11:20") See Scofield "Mark 8:23"

Verse 35

pence
The Roman penny is the eighth part of an ounce, which at five shillings the ounce is seven pence half penny, or 15 cents.

CHAPTER 11

Verse 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 Matthew 6:9,28-32. The believer is a child of God through the new birth. (See Scofield "John 3:3"). The clear revelation of this fact at once establishes the reasonableness of prayer; a reasonableness against which the argument from the apparent uniformity of natural law shatters itself. God is more than a Creator, bringing a universe into being, and establishing laws for it; more than a decree- maker determining future events by an eternal fiat. Above all this is the divine family for whom the universe with its laws exists ; Colossians 1:16-20; Hebrews 1:2; 2:10,11; Romans 8:17".
When ye pray, say, Our Father." What God habitually does in the material universe concerns the reverent investigator of that universe. What He may do in His own family concerns Him, and them, and is matter for divine promise and revelation. Science, which deals only with natural phenomena, cannot intrude there 1 Corinthians 2:9.
Christ's law of prayer may be thus summarized:

• (1) He grounds prayer upon relationship, and reveals God as freely charging himself with all the responsibilities, as His heart glows with all the affections of a Father toward all who believe on Jesus Christ Matthew 6:25,32; 7:9-11. Prayer, therefore, is a child's petition to an all-wise, all-loving, and all-powerful, Father-God.
• (2) In the so-called Lord's prayer Christ gives an incomparable model for all prayer. It teaches that right prayer begins with worship; puts the interest of the kingdom before merely personal interest; accepts beforehand the Father's will, whether to grant or withhold; and petitions for present need, leaving the future to the Father's care and love. Used as a form, the Lord's prayer is, dispensationally, upon legal, not church ground; it is not a prayer in the name of Christ (cf) John 14:13,14; 16:24 and it makes human forgiveness, as under the law it must, the condition of divine forgiveness; an order which grace exactly reverses (cf) Ephesians 4:32.
• (3) Prayer is to be definite Luke 11:5,6 and,
• (4) importunate, that is undiscouraged by delayed answers.

Verse 2

Thy kingdom
(See Scofield "Matthew 3:2")

Verse 3

day by day
Or, for the day.

Verse 4

forgive
sins
forgive (See Scofield "Matthew 6:12").
sins Sin. (See Scofield "Romans 3:23").

Verse 13

give
It is evident that none of the disciples, with the possible exception of Mary of Bethany, asked for the Spirit in the faith of this promise. It was a new and staggering thing to a Jew that, in advance of the fulfilment of Joel 2:28,29 all might receive the Spirit. Mary alone of the disciples understood Christ's repeated declaration concerning His own death and resurrection John 12:3-7. Save Mary, not one of the disciples but Peter, and he only in the great confession Matthew 16:16 manifested a spark of spiritual intelligence till after the resurrection of Christ and the impartation of the Spirit ; John 20:22; Acts 2:1-4. To go back to the promise of Luke 11:13, is to forget Pentecost, and to ignore the truth that now every believer has the indwelling Spirit ; Romans 8:9,15; 1 Corinthians 6:19; Galatians 4:6; 1 John 2:20,27. (See Scofield "Acts 2:4")

Verse 30

the Son of man
(See Scofield "Matthew 8:20").

Verse 45

lawyers
(See Scofield "Matthew 22:35").

CHAPTER 12

Verse 5

hell
(See Scofield "Matthew 5:22").

Verse 8

Son of man (See Scofield "Matthew 8:20")
angels (See Scofield "Hebrews 1:4").

Verse 10

Son of man
(See Scofield "Matthew 8:20").

Verse 32

kingdom
(See Scofield "Matthew 3:2").

Verse 40

Son of man
(See Scofield "Matthew 8:20").

CHAPTER 13

Verse 2

sinners
Sin. (See Scofield "Romans 3:23").

Verse 23

saved
(See Scofield "Romans 1:16").

Verse 31

Herod
See margin ref., (See Scofield "Matthew 14:1").

Verse 35

until (See Scofield "Matthew 23:39").
Lord Jehovah. Psalms 118:26.

CHAPTER 14

Verse 15

kingdom
See note, (See Scofield "Matthew 6:33").

Verse 26

hate
All terms which define the emotions or affections are comparative. Natural affection is to be, as compared with the believer's devotedness to Christ, as if it were hate. See Matthew 12:47-50 where Christ illustrates this principle in His own person. But in the Lord the natural affections are sanctified and lifted to the level of the divine love (cf) ; John 19:26,27; Ephesians 5:25-28.

CHAPTER 15

Verse 2

sinners
Sin. (See Scofield "Romans 3:23").

Verse 4

lost
(Greek - ἀπόλλυμι^[4])." (See Scofield "John 3:16").

Verse 8

pieces of silver
drachma, here translated a piece of silver, is the eighth part of an ounce, and is equal to the Roman penny. See, Matthew 18:28.

Verse 10

angel (See Scofield "Hebrews 1:4").
sinner Sin. (See Scofield "Romans 3:23").

Verse 18

sinned
Sin. (See Scofield "Romans 3:23").

Verse 21

sinned Sin.
(See Scofield "Romans 3:23").

CHAPTER 16

Verse 16

the kingdom
(See Scofield "Matthew 11:12").

Verse 19

There
vs. Luke 16:19-31. are not said to be a parable. Rich men and beggars are common; there is no reason why Jesus may not have had in mind a particular case. In no parable is an individual named.

Verse 22

angels
(See Scofield "Hebrews 1:4")

Verse 23

hell
(Greek - ᾅδης^[5], "the unseen world," is revealed as the place of departed human spirits between death and resurrection). The word occurs, Matthew 11:23; 16:18; Luke 10:15; Acts 2:27,31; Revelation 1:18; 6:8; 20:13,14 and is the equivalent of the O.T. "sheol." (See Scofield "Habakkuk 2:5"). The Septuagint invariably renders sheol by hades.
Summary:

• (1) Hades before the ascension of Christ. The passages in which the word occurs make it clear that hades was formerly in two divisions, the abodes respectively of the saved and of the lost. The former was called "paradise" and "Abraham's bosom." Both designations were Talmudic, but adopted by Christ in Luke 16:22; 23:43. The blessed dead were with Abraham, they were conscious and were "comforted" Luke 16:25. The believing malefactor was to be, that day, with Christ in "paradise." The lost were separated from the saved by a "great gulf fixed" Luke 16:26. The representative man of the lost who are now in hades is the rich man of Luke 16:19-31. He was alive, conscious, in the full exercise of his faculties, memory, etc., and in torment.
• (2) Hades since the ascension of Christ. So far as the unsaved dead are concerned, no change of their place or condition is revealed in Scripture. At the judgment of the great white throne, hades will give them up, they will be judged, and will pass into the lake of fire Revelation 20:13,14. But a change has taken place which affects paradise. Paul was "caught up to the third heaven...into paradise" 2 Corinthians 12:1-4. Paradise, therefore, is now in the immediate presence of God. It is believed that Ephesians 4:8-10 indicates the time of the change. "When he ascended up on high he led a multitude of captives." It is immediately added that He had previously "descended first into the lower parts of the earth," i.e. the paradise division of Hades. During the present church-age the saved who died are "absent from the body, at home with the Lord." The wicked dead in hades, and the righteous dead "at home with the Lord," alike await the resurrection ; Job 19:25; 1 Corinthians 15:52. (See Scofield "Matthew 5:22").

CHAPTER 17

Verse 4

trespass
Sin. (See Scofield "Romans 3:23").

Verse 20

observation
Or, outward show. \v 21
(Greek - ἐντός^[6] in the midst)." It could not be said of a self-righteous, Christ rejecting pharisee, that the kingdom of God, as to its spiritual content, was within him. Our Lord's whole answer, designedly enigmatic to the Pharisees (cf) Matthew 13:10-13 had a dispensational meaning. The kingdom in its outward form, as covenanted to David 2 Samuel 7:8-17 and described by the prophets (See Scofield "Zechariah 12:8") had been rejected by the Jews; so that, during this present age, it would not "come with observation" (lit. "outward show") but in the hearts of men (cf) ; Luke 19:11,12; Acts 1:6-8.
(See Scofield "Acts 1:6"). See Scofield "Romans 14:17.
Meantime, the kingdom was actually "in the midst" of the Pharisees in the persons of the King and His disciples.
within you in the midst of.

Verse 22

Son of man
(See Scofield "Matthew 8:20").

Verse 26

Son of man
(See Scofield "Matthew 8:20").

Verse 30

Son of man
(See Scofield "Matthew 8:20").

Verse 37

Wheresoever
See "Armageddon" Revelation 16:14; 19:17. (See Scofield "Revelation 19:17").

CHAPTER 18

Verse 8

faith
The reference is not to personal faith, but to belief in the whole body of revealed truth. (Cf) Romans 1:5; 1 Corinthians 16:13; 2 Corinthians 13:5; Colossians 1:23; Colossians 2:7; Titus 1:13; Jude 1:3.
See "Apostasy," above, in marg. of Luke 18:8.
(See Scofield "2 Timothy 3:1").
Son of man (See Scofield "Matthew 8:20").

Verse 9

righteous
(See Scofield "Romans 10:3").

Verse 13

merciful
Gr.hilaskomai, used in the Septuagint and N.T. in connection with the mercy-seat Exodus 25:17,18,21; Hebrews 9:5. As an instructed Jew, the publican is thinking, not of mere mercy, but of the blood-sprinkled mercy seat. (See Scofield "Leviticus 16:5").
"Propitiation," (See Scofield "Romans 3:25"). His prayer might be paraphrased, "Be toward me as thou are when thou lookest upon the atoning blood." The Bible knows nothing of divine forgiveness apart from sacrifice. See Scofield "Matthew 26:28".
merciful i.e. propitiated.
sinner Sin. (See Scofield "Romans 3:23").

Verse 26

saved
(See Scofield "Romans 1:16").

Verse 31

Son of man
(See Scofield "Matthew 8:20").

Verse 35

blind man
(See Scofield "Matthew 20:30").

CHAPTER 19

Verse 42

saved
(See Scofield "Romans 1:16").

Verse 9

salvation
(See Scofield "Romans 1:16").

Verse 10

Son of man
(See Scofield "Matthew 8:20").

Verse 13

pounds
"mina," here translated "a pound," is 12 ounces and a half.

Verse 15

money
silver; also Luke 19:23.

Verse 27

triumphal entry
heading "The triumphal entry", (See Scofield "Matthew 21:4") Also, Mark 11:1-10; John 12:12-19/

Verse 48

were very attentive
Or, hanged on him.

CHAPTER 20

Verse 17

stone
See Psalms 118:22,23. (See Scofield "Matthew 21:44").

Verse 36

angels
(See Scofield "Hebrews 1:4").

Verse 37

God Elohim.
(See Scofield "Exodus 3:6").

Verse 42

Lord Adonai. (See Scofield "Psalms 110:1").

CHAPTER 21

Verse 8

And he said
See note on the Olivet discourse. (See Scofield "Matthew 24:3").

Verse 20

when
Verses 20,24 are not included in the report of the Olivet discourse as given by Matthew and Mark. Two sieges of Jerusalem are in view in that discourse. Luke 21:20-24 refers to the siege by Titus, A.D. 70, when the city was taken, and verse 24 literally fulfilled. But that siege and its horrors but adumbrate the final siege at the end of this age, in which the "great tribulation" culminates. At that time the city will be taken, but delivered by the glorious appearing of the Lord Revelation 19:11-21. The references in ; Matthew 24:15-28,; Mark 13:14-26 are to the final tribulation siege; Luke 21:20-24 to the destruction of Jerusalem by Titus. In Luke the sign is the compassing of Jerusalem by armies Luke 21:20 in ; Matthew 24:15; Mark 13:14 the sign is the abomination in the holy place. 2 Thessalonians 2:4.

Verse 24

trodden down of the Gentiles
The "times of the Gentiles" began with the captivity of Judah under Nebuchadnezzar 2 Chronicles 36:1-21, since which time Jerusalem has been under Gentile overlordship.

Verse 27

Son of man
(See Scofield "Matthew 8:20").

Verse 28

redemption
(See Scofield "Romans 3:24") , See Scofield "Romans 8:19", See Scofield "Romans 8:23"

CHAPTER 22

Verse 14

And when the
For the order of events on the night of the last passover, (See Scofield "Matthew 26:20").

Verse 22

Son of man
(See Scofield "Matthew 8:20").

Verse 30

kingdom
(See Scofield "Matthew 3:2").

Verse 31

wheat
Peter was the wheat, his self-confidence the chaff. Cf. Matthew 13:30; John 5:24; 10:23; Romans 6:1,2; 1 John 1:8; 2:1.

Verse 32

art converted
hast turned back again.

Verse 42

cup
(See Scofield "Matthew 26:39").

Verse 43

angel
(See Scofield "Hebrews 1:4").

Verse 45

sleeping
Peter was sleeping while his Master was praying, Luke 22:45, resisting while his Master was submitting, Lu 22: 49-51, he followed afar off; sat down amongst his Lord's enemies; and denied his Lord, the faith, and the brotherhood.

Verse 48

Son of man
(See Scofield "Matthew 8:20").

Verse 66

And as soon
For order of events on the day of the crucifixion, (See Scofield "Matthew 26:57").

Verse 69

Son of man
(See Scofield "Matthew 8:20").

CHAPTER 23

Verse 7

Herod
See margin ref., (See Scofield "Matthew 14:1"). Also Luke 23:8,11,12,; Luke 23:15; 3:1

Verse 33

And when
For order of events at the crucifixion, (See Scofield "Matthew 26:20") See Scofield "Matthew 27:33"
The first note refers to the events of the night preceding; the second, the day of the event.

Verse 35

people
Jesus crucified is the true touchstone revealing what the world is: "The people stood beholding" in stolid indifference; the rulers, who wanted religion, but without a divine Christ crucified for their sins, "reviled"; the brutal amongst them mocked or railed; the conscious sinner prayed; the covetous sat down before the cross and played their sordid game. The cross is the judgment of this world. John 12:31

Verse 42

kingdom
(See Scofield "Matthew 3:2").

Verse 43

Verily
As to "paradise," cf. Luke 16:23 (See Scofield "Luke 16:23"). One thief was saved, that none need despair; but only one, that none should presume.

Verse 46

gave up
(See Scofield "Matthew 27:50").

Verse 47

righteous
(See Scofield "Romans 10:10").

CHAPTER 24

Verse 1

upon the first
For order of events at the resurrection, (See Scofield "Matthew 28:1").

Verse 7

Son of man (See Scofield "Matthew 8:20") , See Scofield "Romans 3:23".

Verse 13

And, behold
For order of our Lord's appearances after His resurrection, (See Scofield "Matthew 28:9")

Verse 21

trusted (See Scofield "Matthew 3:2")
redeemed (See Scofield "Romans 3:24").

Verse 23

angels (See Scofield "Hebrews 1:4").

Verse 33

eleven
(See Scofield "Mark 16:14").

Verse 44

psalms
See Summary, (See Scofield "Psalms 118:29").

Verse 47

sins
Sin. (See Scofield "Romans 3:23").

Verse 49

upon you
See note, (See Scofield "Acts 2:4")

Verse 50

as far as
until they were opposite Bethany.

Verse 51

while he blessed them
The attitude of our Lord here characterizes this age. It is one of grace; an ascended Lord is blessing a believing people with spiritual blessings. The Jewish age was marked by temporal blessings as the reward of an obedient people. Deuteronomy 28:1-15.
In the kingdom-age spiritual and temporal blessings unite.
heaven
The Scriptures distinguish three heavens: first, the lower heavens, or the region of the clouds; secondly, the second or planetary heavens; and, thirdly, the heaven of heavens, the abode of God.

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