Scofield Reference Bible Notes/Matthew

by Cyrus Ingerson Scofield

Book Introduction - Matthew

Read first chapter of Matthew
WRITER: The writer of the first Gospel, as all agree, was Matthew, called also Levi, a Jew of Galilee who had taken service as a tax-gatherer under the Roman oppressor. He was, therefore, one of the hated and ill-reputed publicans.
DATE: The date of Matthew has been much discussed, but no convincing reason has been given for the discrediting the traditional date of A.D. 37.
THEME: The scope and purpose of the book are indicated in the first verse. Matthew is the "book of the generation of Jesus Christ, the Son of David, the Son of Abraham" (Matthew 1:1). This connects him at once with two of the most important of the Old Testament Covenants: the Davidic Covenant of kingship, and the Abrahamic Covenant of promise. ; 2 Samuel 7:8-16; Genesis 15:18.
Of Jesus Christ in that twofold character, then, Matthew writes. Following the order indicated in the first verse, he writes first of the King, the son of David; then of the Son of Abraham, obedient unto death, according to the Isaac type Genesis 22:1-18; Hebrews 11:17-19.
But the prominent character of Christ in Matthew is that of the covenanted King, David's "righteous Branch" Jeremiah 23:5; 33:15. Matthew records His genealogy; His birth in Bethlehem the city of David, according to Micah 5:2, the ministry of His forerunner according to Malachi Malachi 3:1. His rejection by Israel; and His predictions of His second coming in power and great glory.
Only then (Matthew 26-28) does Matthew turn to the earlier covenant, and record the sacrificial death of the son of Abraham.
This determines the purpose and structure of Matthew. It is peculiarly the Gospel for Israel; and, as flowing from the death of Christ, a Gospel for the whole world.
Matthew falls into three principal divisions:

• The manifestation to Israel and rejection of Jesus Christ the Son of David, born King of the Jews, 1:1-25:46. The subdivisions of this part are:
• The official genealogy and birth of the King, 1:1-25;
• The infancy and obscurity of the King, 2:1-23;
• The kingdom "at hand," 3:1-12:50 (the order of events of this subdivision is indicated in the text);
• The mysteries of the kingdom, 13:1-52;
• The ministry of the rejected King, 13:53-23:39;
• The promise of the King to return in power and great glory, 24:1-25:46.
• The sacrifice and resurrection of Jesus Christ, the Son of Abraham, 26:1-28:8.
• The risen Lord in ministry to His own, 28:9-20.

The events recorded in Matthew cover a period of 38 years (Ussher).

CHAPTER 1

Verse 10

Josias
Josiah, 1 Kings 13:2

Verse 16

1 Six Marys 2 of whom was born 3 Christ
1 Six Marys
1 Six Marys are to be distinguished in the N.T.:

• (1) the mother of Jesus; always clearly identified by the context.
• (2) Mary Magdalene, a woman of Magdala, " out of whom went seven demons" Luke 8:2 She is never mentioned apart from the identifying word "Magdalene."
• (3) The mother of James (called "the less," Mark 15:40) and Joses, the apostles. A comparison of ; John 19:25; Matthew 27:56; Mark 15:40 establishes the inference that this Mary, the mother of James the less, and of Joses was the wife of Alphaeus (called also Cleophas), John 19:25 and a sister of Mary the mother of Jesus. Except in ; Matthew 27:61; 28:1 where she is called "the other Mary (i.e. "other" than her sister, Mary the Virgin); and John 19:25 where she is called "of Cleophas," she is mentioned only in connection with one or both of her sons.
• (4) Mary of Bethany, sister of Martha and Lazarus, mentioned by name only in Luke 10:39-42; John 11:1,2,19,20,28,31,32,45; 12:3 but referred to in ; Matthew 26:7; Mark 14:3-9.
• (5) The mother of John Mark and sister of Barnabas Acts 12:12.
• (6) A helper of Paul in Rome Romans 16:6.

2 of whom was born
2 The changed expression here is important. It is no longer, "who begat," but, "Mary, of whom was born Jesus." Jesus was not begotten of natural generation.
3 Christ
3 Christ (Christos=anointed), the Greek form of the Hebrew "Messiah" Daniel 9:25,26 is the official name of our Lord, as Jesus is his human name ; Luke 1:31; 2:21. The name, or title, "Christ" connects Him with the entire O.T. foreview (See Scofield "Zechariah 12:8") of a coming prophet Deuteronomy 18:15-19, Priest Psalms 110:4 and king 2 Samuel 7:7-10. As these were typically anointed with oil ; 1 Kings 19:16; Exodus 29:7; 1 Samuel 16:13 so Jesus was anointed with the Holy Spirit ; Matthew 3:16; Mark 1:10,11; Luke 3:21,22; John 1:32,33 thus becoming officially "the Christ."

Verse 21

save See note, Romans 1:16 (See Scofield "Romans 1:16")
sins See note, Romans 3:23 (See Scofield "Romans 3:23")

Verse 22

of the Lord
See Isaiah 7:14 Lit. by the Lord through the prophet.

Verse 24

angel
(See Scofield "Hebrews 1:4")

Verse 25

JESUS
The Greek form of the Hebrew Jehoshua meaning saviour.

CHAPTER 2

Verse 1

4 Herod the king
Called Herod the Great, son of Antipater, an Idumean Genesis 36:1 (See Scofield "Genesis 36:1") and Cypros, an Arabian woman. Antipater was appointed procurator of Judea by Julius Caesar, B.C. 47. At the age of fifteen Herod was appointed to the government of Galilee. B.C. 40 the Roman senate made him king of Judea. An able, strong, and cruel man, he increased greatly the splendour of Jerusalem, erecting the temple which was the centre of Jewish worship in the time of our Lord.

Verse 2

King
"The King" is one of the divine titles Psalms 10:16 and so used in the worship of the Church 1 Timothy 1:17 but Christ is never called "King of the Church." He is "King of the Jews" Matthew 2:2 and Lord and "Head of the Church" Ephesians 1:22,23 (See Scofield "Matthew 16:18") See Scofield "Hebrews 12:23" ; Matthew 16:18; Hebrews 12:23

Verse 4

Scribes
(Greek - "ἀπόλλυμι^[1]" = "writer") Heb. "spherim," "to write," "set in order," "count." The scribes were so called because it was their office to make copies of the Scriptures; to classify and teach the precepts of oral law (See Scofield "Matthew 3:7") and to keep careful count of every letter in the O.T. writings. Such an office was necessary in a religion of law and precept, and was an O.T. function 2 Samuel 8:17; 20:25; 1 Kings 4:3; Jeremiah 8:8; 36:10,12,26. To this legitimate work the scribes added a record of rabbinical decisions on questions of ritual (Halachoth); the new code resulting from those decisions (Mishna); the Hebrew sacred legends (Gemara, forming with the Mishna the Talmud); commentaries on the O.T. (Midrashim); reasonings upon these (Hagada); and finally, mystical interpretations which found in Scripture meanings other than the grammatical, lexical, and obvious ones (the Kabbala); not unlike the allegorical method of Origen, or the modern Protestant "spiritualizing" interpretation. In our Lord's time, to receive this mass of writing superposed upon the Scriptures was to be orthodox; to return to the Scriptures themselves was heterodoxy--our Lord's most serious offence.

Verse 15

Out of Egypt
The words quoted are in Hosea 11:1 and the passage illustrates the truth that prophetic utterances often have a latent and deeper meaning than at first appears. Israel, nationally, was a "Song 1:1" Exodus 4:22 but Christ was the greater "Song 1:1" ; Romans 9:4,5; Isaiah 41:8; 42:1-4; 52:13,14 where the servant-nation and the Servant-Son are both in view.

Verse 19

angel
(See Scofield "Hebrews 1:4")

Verse 22

Archelaus
Son of Herod the Great, Matthew 2:1 and Malthace, a Samaritan woman. Deposed A.D. 6.

Verse 23

He shall be called
Probably referring to Isaiah 11:1 where Christ is spoken of as "a netzer (or, 'rod') out of the stem of Jesse."

CHAPTER 3

Verse 1

He shall be called
Probably referring to Isaiah 11:1 where Christ is spoken of as "a netzer (or, 'rod') out of the stem of Jesse." \v 2

• (1) The phrase, kingdom of heaven (lit. of the heavens), is peculiar to Matthew and signifies the Messianic earth rule of Jesus Christ, the Son of David. It is called the kingdom of the heavens because it is the rule of the heavens over the earth Matthew 6:10 The phrase is derived from Daniel, where it is defined ; Daniel 2:34-36,44; Daniel 7:23-27 as the kingdom which the God of heaven will set up after the destruction by "the stone cut out without hands," of the Gentile world-system. It is the kingdom covenanted to David's seed 2 Samuel 7:7-10 described in the prophets; (See Scofield "Zechariah 12:8") and confirmed to Jesus the Christ, the Son of Mary, through the angel Gabriel Luke 1:32,33.
• (2) The kingdom of heaven has three aspects in Matthew:

\li2 (a) "at hand" from the beginning of the ministry of John the Baptist Matthew 3:2 to the virtual rejection of the King, and the announcement of the new brotherhood Matthew 12:46-50 \li2 (b) in seven "mysteries of the kingdom of heaven," to be fulfilled during the present age Matthew 13:1-52 to which are to be added the parables of the kingdom of heaven which were spoken after those of Mt. 13., and which have to do with the sphere of Christian profession during this age; \li2 (c) the prophetic aspect--the kingdom to be set up after the return of the King in glory. Matthew 24:29-25:46; Luke 19:12-19; Acts 15:14-17 See "Kingdom (N.T.)" ; Luke 1:33; 1 Corinthians 15:28 Cf. "Kingdom of God," (See Scofield "Matthew 6:33").
saying (See Scofield "Acts 17:30").

Verse 6

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

Verse 7

Pharisees
So called from a Heb. word meaning "separate." After the ministry of the post-exilic prophets ceased, godly men called "Chasidim" (saints) arose who sought to keep alive reverence for the law amongst the descendants of the Jews who returned from the Babylonian captivity. This movement degenerated into the Pharisaism of our Lord's day-- a letter-strictness which overlaid the law with traditional interpretations held to have been communicated by Jehovah to Moses as oral explanations of equal authority with the law itself. (cf. Matthew 15:2,3; Mark 7:8-13; Galatians 1:14).
The Pharisees were strictly a sect. A member was "chaber" (i.e. "knit together,") Judges 20:11 and took an obligation to remain true to the principles of Pharisaism. They were correct, moral, zealous, and self-denying, but self-righteous Luke 18:9 and destitute of the sense of sin and need Luke 7:39. They were the foremost prosecutors of Jesus Christ and the objects of His unsparing denunciation (e.g.) ; Matthew 23:13-29; Luke 11:42,43
Sadducees
Not strictly a sect, but rather those amongst the Jews who denied the existence of angels or other spirits, and all miracles, especially the resurrection. They were the religious rationalists of the time Mark 12:18-23; Acts 5:15-17; 23:8 and strongly entrenched in the Sanhedrin and priesthood ; Acts 4:1; 5:17. They are identified with no affirmative doctrine, but were mere deniers of the supernatural.

Verse 15

Suffer it to be so
Why one who needed no repentance should insist upon receiving a rite which signified confession (Matthew 3:6) and repentance (Matthew 3:11) is nowhere directly explained. It may be suggested:

• (1) That Jesus was now to receive His anointing with the Holy Spirit (Matthew 3:16) unto His threefold office of Prophet, Priest, and King. In the Levitical order Exodus 29:4-7 the high priest was first washed, then anointed. While Christ's priestly work did not begin till He "offered Himself without spot to God" Hebrews 9:14 and His full manifestation as the King- Priest after the order of Melchizedek awaits the kingdom (See Scofield "Genesis 14:18") yet He was then anointed, once for all.
• (2) But John's baptism was the voice of God to Israel, and the believing remnant responded (Matthew 3:5). It was an act of righteousness on the part of Him who had become, as to the flesh, an Israelite, to take His place with this believing remnant.

righteousness (See Scofield "1 John 3:7").

Verse 16

Jesus
For the first time the Trinity, foreshadowed in many ways in the O.T., is fully manifested. The Spirit descends upon the Son, and at the same moment the Father's voice is heard from heaven.

CHAPTER 4

Verse 1

Then was Jesus
The temptation of Christ, the "last Adam" 1 Corinthians 15:45 is best understood when contrasted with that of the "first man Adam." Adam was tempted in his place of lord of creation, a lordship with but one reservation, the knowledge of good and evil ; Genesis 1:26; 2:16,17. Through the woman he was tempted to add that also to his dominion. Falling, he lost all. But Christ had taken the place of a lowly Servant, acting only from and in obedience to the Father. ; Philippians 2:5-8; John 5:19; 6:57; 8:28,54 (See Scofield "Isaiah 41:8") that He might redeem a fallen race and a creation under the curse ; Genesis 3:17-19; Romans 8:19-23. Satan's one object in the threefold temptation was to induce Christ to act from Himself, in independency of His Father. The first two temptations were a challenge to Christ from the god of this world to prove Himself indeed the Son of God (Matthew 4:3,6). The third was the offer of the usurping prince of this world to divest himself of that which rightfully belonged to Christ as Son of man and Son of David, on the condition that He accept the sceptre on Satan's world-principles (cf. John 18:36). See Scofield "Revelation 13:8". Christ defeated Satan by a means open to His humblest follower, the intelligent use of the word of God (Matthew 4:4,7). In his second temptation Satan also used Scripture, but a promise available only to one in the path of obedience. The scene give emphasis to the vital importance of "rightly dividing the word of truth" 2 Timothy 2:15.

Verse 5

holy city
In the N.T. one Greek word, hagios, in its various forms, is rendered, "holy," "holiness," "sanctify," "sanctified," "sanctification." Like the heb. qodesh, it signifies "set apart for God." The important references follow Matthew 4:5, marg.
(See Scofield "Matthew 4:5")

Verse 6

angels
(See Scofield "Hebrews 1:4").

Verse 8

world
The Greek word kosmos means "order," "arrangement," and so, with the Greeks, "beauty"; for order and arrangement in the sense of system are at the bottom of the Greek conception of beauty.
When used in the N.T. of humanity, the "world" of men, it is organized humanity-- humanity in families, tribes, nations--which is meant. The word for chaotic, unorganized humanity--the mere mass of man is thalassa, the "sea" of men (e.g.) Revelation 13:1 (See Scofield "Revelation 13:8"). For "world" (kosmos) in the bad ethical sense, "world system" John 7:7.

Verse 11

angels (See Scofield "Hebrews 1:4")

Verse 17

at hand
"At hand" is never a positive affirmation that the person or thing said to be "at hand" will immediately appear, but only that no known or predicted event must intervene. When Christ appeared to the Jewish people, the next thing in the order of revelation as it then stood, should have been the setting up of the Davidic kingdom. In the knowledge of God, not yet disclosed, lay the rejection of the kingdom (and King), the long period of the mystery-form of the kingdom, the world-wide preaching of the cross, and the out-calling of the Church. But this was as yet locked up in the secret counsels of God. Matthew 13:11,17; Ephesians 3:3-10.
kingdom See note 2, (See Scofield "Matthew 5:2").
is at hand (See Scofield "Matthew 3:2"). For Another Point of View: See Topic 301207

Verse 18

two brethren
Peter and John were already disciples, John 1:35-42. This is a call to service.

Verse 21

James
Two persons are called by this name in the N.T.

• (1) James the son of Zebedee, an apostle Matthew 10:2 and the brother of the apostle John, apart from whom he is never mentioned, and with whom, together with Peter, he was admitted to the especial intimacy of our Lord. ; Matthew 17:1; Mark 5:37; 9:2; 14:33 He was martyred by Herod. Acts 12:2.
• (2) A son of Alphaeus (or Cleopas) and Mary the sister of Mary the mother of Jesus. (See Scofield "Matthew 1:16") and brother of Joses. Mark 15:40. He was, therefore, a cousin of the Lord Jesus. He is called James "the less" Mark 15:40 lit. little, i.e. of shorter stature than James the son of Zebedee). He was an apostle. Matthew 10:3 It has been conjectured that "Lebbaeus, whose surname was Thaddaeus" Matthew 10:3 was identical with the Juda of Luke 6:16 who is there called "of i.e. 'son' or 'brother' as is has been variously translated] James." A Juda is mentioned with a James and Joses and Simon in Mark 6:3 as "brother" of our Lord (See Scofield "Matthew 13:55, marg.). Matthew 13:55. The Gospels mention no other James who could be called the brother of the Lord Jesus, but James the less was certainly the son of Alphaeus and Mary the sister of our Lord's mother. The conclusion seems, therefore most probable that ; Matthew 10:3; 13:55; Mark 3:18; 6:3; Luke 6:15; Acts 1:13; 12:17; Mark 15:13; 21:18; Galatians 1:19; Galatians 2:9,12; James 1:1 refer to James the less, son of Alphaeus and Mary, and cousin, or, according to Jewish usage, "brother" of the Lord Jesus. He was the author of the Epistle of James.

Verse 23

kingdom
(See Scofield "Matthew 3:2").

Verse 24

possessed
(Greek - δαιμονίζομαι^[2] ," demonized; (See Scofield "Matthew 7:22").

CHAPTER 5

Verse 2

And he opened his mouth
Having announced the kingdom of heaven as "at hand," the King, in Mat 5.-7., declares the principles of the kingdom. The Sermon on the Mount has a twofold application:

• (1) literally to the kingdom. In this sense it gives the divine constitution for the righteous government of the earth. Whenever the kingdom of heaven is established on earth it will be according to that constitution, which may be regarded as an explanation of the word "righteousness" as used by the prophets in describing the kingdom (e.g.) Isaiah 11:4,5; 32:1; Daniel 9:24 In this sense the Sermon on the Mount is pure law, and transfers the offence from the overt act to the motive. Matthew 5:21,22,27,28. Here lies the deeper reason why the Jews rejected the kingdom. They had reduced "righteousness" to mere ceremonialism, and the Old Testament idea of the kingdom to a mere affair of outward splendour and power. They were never rebuked for expecting a visible and powerful kingdom, but the words of the prophets should have prepared them to expect also that only the poor in spirit and the meek could share in it (e.g.) Isaiah 11:4. The seventy-second Psalm, which was universally received by them as a description of the kingdom, was full of this. For these reasons, the Sermon on the Mount in its primary application gives neither the privilege nor the duty of the Church. These are found in the Epistles. Under the law of the kingdom, for example, no one may hope for forgiveness who has not first forgiven. Matthew 6:12,14,15. Under grace the Christian is exhorted to forgive because he is already forgiven. Ephesians 4:30-32.
• (2) But there is a beautiful moral application to the Christian. It always remains true that the poor in spirit, rather than the proud, are blessed, and those who mourn because of their sins, and who are meek in the consciousness of them, will hunger and thirst after righteousness, and hungering, will be filled. The merciful are "blessed," the pure in heart do "see God." These principles fundamentally reappear in the teaching of the Epistles.

saying The beatific character, unattainable by effort, is wrought in the believer by the Spirit, Galatians 5:22,23. For Another Point of View: See Topic 301232

Verse 10

kingdom
(See Scofield "Matthew 3:2").

Verse 14

world
"kosmos" = "mankind." (See Scofield "Matthew 4:8")

Verse 17

I am not come to destroy
Christ's relation to the law of Moses may be thus summarized:

• (1) He was made under the law Galatians 4:4.
• (2) He lived in perfect obedience to the law John 8:46; Matthew 17:5; 1 Peter 2:21-23.
• (3) he was a minister of the law to the Jews, clearing it from rabbinical sophistries, enforcing it in all its pitiless severity upon those who professed to obey it (e.g.) Luke 10:25-37 but confirming the promises made to the fathers under the Mosaic Covenant Romans 15:8.
• (4) He fulfilled the types of the law by His holy life and sacrificial death Hebrews 9:11-26.
• (5) He bore, vicariously, the curse of the law that the Abrahamic Covenant might avail all who believe Galatians 3:13,14.
• (6) He brought out by His redemption all who believe from the place of servants under the law into the place of sons Galatians 4:1-7.
• (7) He mediated by His blood the New Covenant of assurance and grace in which all believers stand Romans 5:2; Hebrews 8:6-13 so establishing the "law of Christ" Galatians 6:2 with its precepts of higher exaltation made possible by the indwelling Spirit.

Verse 20

righteousness
Matthew 5:6,10,20 (See Scofield "Romans 10:10")

Verse 22

hell fire
Gr. "Geenna" = Gehenna, the place in the valley of Hinnom where, anciently, human sacrifices were offered. 2 Chronicles 33:6; Jeremiah 7:31 The word occurs, ; Matthew 5:22,29,30; 10:28; 18:9; 23:15,33; Mark 9:43,45,47; Luke 12:5; James 3:6. In every instance except the last the word comes from the lips of Jesus Christ in most solemn warning of the consequences of sin. He describes it as the place where "their" worm never dies and of fire never to be quenched. The expression is identical in meaning with "lake of fire". ; Revelation 19:20; 20:10,14,15.
See "Death, the second" (John 8:24; Revelation 21:8); also (See Scofield "Revelation 21:8") See Scofield "Luke 16:23".

Verse 26

paid
Cf. Isaiah 40:2; Ruth 1:21,22

Verse 48

perfect
The word implies full development, growth into maturity of godliness, not sinless perfection. Ephesians 4:12,13. In this passage the Father's kindness, not His sinlessness, is the point in question. Luke 6:35,36

CHAPTER 6

Verse 1

alms
Or, righteous acts. The word refers to religious externalities. These may be seen of men, but that must not be the motive.

Verse 2

reward
i.e. the reward they have sought.

Verse 5

reward
i.e. the praise of men.

Verse 10

kingdom come
vs. Matthew 11:27-30; Luke 1:31-33; 1 Corinthians 15:24 (See Scofield "Matthew 3:2").

Verse 12

we forgive our debtors
This is legal ground. Cf. Ephesians 4:32 which is grace. Under law forgiveness is conditioned upon a like spirit in us; under grace we are forgiven for Christ's sake, and exhorted to forgive because we have been forgiven. ; Matthew 18:32; 26:28. (See Scofield "Matthew 26:28").
For Another Point of View: See Topic 301235
debts sin
(See Scofield "Romans 3:23").

Verse 16

reward
i.e. the praise of men.

Verse 31

take no thought
Or, have no anxiety. Matthew 6:34.

Verse 33

kingdom of God
The kingdom of God is to be distinguished from the kingdom of heaven (See Scofield "Matthew 3:2") , in five respects:

• (1) The kingdom of God is universal, including all moral intelligences willingly subject to the will of God, whether angels, the Church, or saints of past or future dispensations Luke 13:28,29; Hebrews 12:22,23 while the kingdom of heaven is Messianic, mediatorial, and Davidic, and has for its object the establishment of the kingdom of God in the earth (See Scofield "Matthew 3:2") 1 Corinthians 15:24,25.
• (2) The kingdom of God is entered only by the new birth John 3:3,5-7 the kingdom of heaven, during this age, is the sphere of a profession which may be real or false. (See Scofield "Matthew 13:3") Matthew 25:1,11,12
• (3) Since the kingdom of heaven is the earthly sphere of the universal kingdom of God, the two have almost all things in common. For this reason many parables and other teachings are spoken of the kingdom of heaven in Matthew, and of the kingdom of God in Mark and Luke. It is the omissions which are significant. The parables of the wheat and tares, and of the net Matthew 13:24-30,36-43,47-50 are not spoken of the kingdom of God. In that kingdom there are neither tares nor bad fish. But the parable of the leaven Matthew 13:33 is spoken of the kingdom of God also, for, alas, even the true doctrines of the kingdom are leavened with the errors of which the Pharisees, Sadducees, and the Herodians were the representatives. (See Scofield "Matthew 13:33").
• (4) The kingdom of God "comes not with outward show" Luke 17:20 but is chiefly that which is inward and spiritual Romans 14:17 while the kingdom of heaven is organic, and is to be manifested in glory on the earth. (See "Kingdom (O.T.)," Zechariah 12:8, note; (N.T.), ; Luke 1:31-33; 1 Corinthians 15:24, note; Matthew 17:2, note.) (See Scofield "Zechariah 12:8") , Luke 1:31-33 See Scofield "1 Corinthians 15:24" See Scofield "Matthew 17:2"
• (5) The kingdom of heaven merges into the kingdom of God when Christ, having put all enemies under his feet, "shall have delivered up the kingdom to God, even the Father" 1 Corinthians 15:24-28 (See Scofield "Matthew 3:2")

CHAPTER 7

Verse 1

judge not
In the sense of condemnation.

Verse 21

kingdom
(See Scofield "Matthew 3:2").

Verse 22

Devils
Devils, lit demons. To the reality and personality of demons the N.T. scriptures bear abundant testimony. As to their origin nothing is clearly revealed, but they are not to be confounded with the angels mentioned in 2 Peter 2:4; Jude 1:6.
Summary: Demons are spirits Matthew 12:43,45 are Satan's emissaries ; Matthew 12:26,27; 25:41 and so numerous as to make Satan's power practically ubiquitous. Mark 5:9. They are capable of entering and controlling both men and beasts Mark 5:8,11-13 and earnestly seek embodiment, without which, apparently, they are powerless for evil. ; Matthew 12:43,44; Mark 5:10-12. Demon influence and demon possession are discriminated in the N. T. Instances of the latter are ; Matthew 4:24; Matthew 8:16,28,33; 9:32; 12:22; Mark 1:32; 5:15,16,18; Luke 8:35; Acts 8:7; 16:16. They are unclean, sullen, violent, and malicious ; Matthew 8:28; 9:23; 10:1; Matthew 12:43; Mark 1:23; 5:3-5; 9:17,20; Luke 6:18; 9:39. They know Jesus Christ as Most High God, and recognize His supreme authority ; Matthew 8:31,32; Mark 1:24; Acts 19:15; James 2:19. They know their eternal fate to be one of torment ; Matthew 8:29; Luke 8:31. They inflict physical maladies ; Matthew 12:22; 17:15-18; Luke 13:16 but mental disease is to be distinguished from the disorder of mind due to demonical control. Demon influence may manifest itself in religion asceticism and formalism 1 Timothy 4:1-3 degenerating into uncleanness 2 Peter 2:10-12. The sign of demon influence in religion is departing from the faith, i.e. the body of revealed truth in the Scriptures. 1 Timothy 4:1. The demons maintain especially a conflict with believers who would be spiritual. ; Ephesians 6:12; 1 Timothy 4:1-3. All unbelievers are open to demon possession Ephesians 2:2. The believer's resources, prayer and bodily control Matthew 17:21 "the whole armour of God" Ephesians 6:13-18. Exorcism in the name of Jesus Christ Acts 16:18 was practised for demon possession. One of the awful features of the apocalyptic judgments in which this age will end is an irruption of demons out the abyss. Revelation 9:1-11.

Verse 23

work iniquity
sin, lawlessness. (See Scofield "Romans 3:23").

CHAPTER 8

Verse 2

behold, there came a leper
The King, having in Chapters 5.-7. declared the principles of the kingdom, makes proof, in Chapters 8., 9., of His power to banish from the earth the consequences of sin, and to control the elements of nature.
Lord
Gr. Kurios. The first occurrence of the word is applied to Jesus with His evident sanction. In itself the word means "master," and is so used of mere human relationships in, e.g. Matthew 6:24; 15:27; Mark 13:35; Ephesians 6:9 Both uses, divine and human, are brought together in Colossians 4:1. It is the (Greek - ἀθέμιτος^[3] Heb). "Adonai." (See Scofield "Genesis 15:2") , and is so used by Jesus Christ in Matthew 22:43-35. In the N.T. the distinctive uses of Kurios (Lord) are:

• (1) As the N.T. translation of the Heb. Jehovah (Lord), e.g. Matthew 1:20,22; 2:15; 3:3; 4:7,10; 11:25; 21:9; Mark 12:29,30; Luke 1:68; 2:9
• (2) Jesus Himself so uses Kurios, e.g. Matthew 4:7,10; 11:25; Mark 12:11.
• (3) But the great use of Kurios is as the divine title of Jesus, the Christ. In this sense it occurs in the N.T. 663 times. That the intent is to identify Jesus Christ with the O.T. Deity is evident from Matthew 3:3; 12:8; 21:9; Psalms 118:26; Matthew 22:43-45; Luke 1:43; John 8:58; 14:8-10; John 20:28; Acts 9:5; 13:33. (Psa.2.). (See Scofield "John 20:28").

Verse 5

centurion
A Roman commander of 100 men.

Verse 11

heaven
kingdom, (See Scofield "Matthew 3:2").

Verse 16

possessed
(Greek - δαιμονίζομαι^[4] - "demonized"). (See Scofield "Matthew 7:22").

Verse 20

Son of man
(See Scofield "Ezekiel 2:1"). Our Lord thus designates Himself about eighty times. It is His racial name as the representative Man, in the sense of 1 Corinthians 15:45-47 as Son of David is distinctly his Jewish name, and Son of God His divine name. Our Lord constantly uses this term as implying that his mission (e.g.) ; Matthew 11:19; Luke 19:10. His death and resurrection (e.g.) ; Matthew 12:40; 20:18; 26:2 and His second coming (e.g.) ; Matthew 24:37-44; Luke 12:40 transcended in scope and result all merely Jewish imitations. When Nathanael confesses him as "King of Israel," our Lord's answer is, "Thou shalt see greater things... the angels of God ascending and descending upon the Son of man." When His messengers are cast out by the Jews, His thought leaps forward to the time when the Son of man shall come, not then to Israel only but to the race ; Matthew 10:5,6; 8:23. It is in this name, also, that universal judgment is committed to Him John 5:22,27. It is also a name indicating that in Him is fulfilled the O.T. foreview of blessing through a coming man. See Scofield "Genesis 1:26" ; Genesis 3:15; 12:3; Psalms 8:4; 80:17; Isaiah 7:14; 9:6,7; 32:2; Zechariah 13:7; Isaiah 32:2; Zechariah 13:7.

Verse 28

possessed
(Greek - δαιμονίζομαι^[5] - "demonized"). (See Scofield "Matthew 7:22").

Verse 31

devils
demons. (See Scofield "Matthew 7:22")

CHAPTER 9

Verse 5

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

Verse 6

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

Verse 11

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

Verse 13

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

Verse 32

possessed, devil
(Greek - δαιμονίζομαι^[6]," demonized). (See Scofield "Matthew 7:22").

Verse 33

devil
demon. (See Scofield "Matthew 7:22").

Verse 34

devils
demons. (See Scofield "Matthew 7:22").

CHAPTER 10

Verse 2

apostles
The word apostle, = "one sent forth," is used of our Lord Hebrews 3:1. Elsewhere it is used for the twelve who were called to that office by our Lord during His earth ministry; of Paul, called to the apostleship by the risen and ascended Lord, and of Barnabas Acts 14:14 specially designated by the Holy Spirit Acts 13:2. Of Matthias, chosen by lot by the eleven to take the place of Judas Iscariot, Acts 1:16-26 it is said: "And he was numbered with the eleven." Acts 1:26.
The "signs" of an apostle were

• (1) They were chosen directly by the Lord Himself, or, as in the case of Barnabas, by the Holy Spirit Matthew 10:1,2; Mark 3:13,14; Luke 6:13; Acts 9:6,15; 13:2; 22:10,14,15; Romans 1:1
• (2) They were endued with sign gifts, miraculous powers which were the divine credentials of their office Matthew 10:1; Acts 5:15,16; 16:16-18; Matthew 28:8,9.
• (3) Their relation to the kingdom was that of heralds, announcing to Israel only Matthew 10:5,6 the kingdom as at hand. (See Scofield "Matthew 4:17") and manifesting kingdom powers Matthew 10:7,8.
• (4) To one of them, Peter, the keys of the kingdom of heaven, viewed as the sphere of Christian profession, as in Mat 13, were given Matthew 16:19.
• (5) Their future relation to the king will be that of judges over the twelve tribes Matthew 19:28.
• (6) Consequent upon the rejection of the kingdom, and the revelation of the mystery hid in God Matthew 16:18; Ephesians 3:1-12 the Church, the apostolic office was invested with a new enduement, the baptism with the Holy Spirit Acts 2:1-4 a new power, that of imparting the Spirit to Jewish-Christian believers; a new relation, that of foundation stones of the new temple Ephesians 2:20-22 and a new function, that of preaching the glad tidings of salvation through a crucified and risen Lord to Jew and gentile alike.
• (7) The indispensable qualification of an apostle was that he should have been an eye- witness of the resurrection Acts 1:22; 1 Corinthians 9:1.

James son of Zebedee (See Scofield "Matthew 4:21").

Verse 5

Gentiles
The kingdom was promised to the Jews. Gentiles could be blessed only through Christ crucified and risen. Cf. John 12:20-24.

Verse 6

lost sheep
(Greek - ἀπόλλυμι^[7])." (See Scofield "John 3:16"). Also, Matthew 15:24,26; Acts 13:46.

Verse 8

devils
demons. (See Scofield "Matthew 7:22").

Verse 9

Provide neither gold
(Cf) Mark 6:8,9; Luke 9:3. The central thought here, urgency, must be kept in mind. The emphasis is upon "provide." Time is not to be taken to search for additional staves or shoes. The disciples were to go in their ordinary sandals, with such staff as they might have, or with none. Cf. Paul, Romans 1:15.

Verse 16

send
The scope of Matthew 10:16-23 reaches beyond the personal ministry of the twelve, covering in a general sense the sphere of service during the present age. Matthew 10:23 has in view the preaching of the remnant. Isaiah 1:9. (See Scofield "Romans 11:5") in the tribulation Psalms 2:5. See Scofield "Revelation 7:14". and immediately preceding the return of Christ in glory ; Deuteronomy 30:3; Acts 1:9-11. See Scofield "Acts 1:11". The remnant then will not have gone over the cities of Israel till the Lord comes.

Verse 19

for it shall be given
An instruction to martyrs, not to preachers.

Verse 23

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

Verse 25

Beelzebub
Beelzebul, title of a heathen deity.

Verse 28

hell
(See Scofield "Matthew 5:22").

Verse 34

peace
Cf. John 14:27. Peace is spoken of in Scripture in three ways:

• (1) "Peace with God" Romans 5:1 this is the work of Christ into which the individual enters by faith ; Ephesians 2:14-17; Romans 5:1.
• (2) "The peace of God" Philippians 4:7 inward peace, the state of soul of that believer who, having entered into peace with God through faith in Christ, has also committed to God through prayer and supplication with thanksgiving all his anxieties ; Luke 7:50; Philippians 4:6.
• (3) Peace "on earth" Luke 2:14; Psalms 72:7; 85:10; Isaiah 9:6,7; 11:1-12 the universal prevalency of peace in the earth under the kingdom. Matthew 10:34 was Christ's warning that the truth which He was proclaiming would not bring in the kingdom age of peace, but conflict rather. John 14:27.

Verse 41

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

CHAPTER 11

Verse 6

blessed
In prison, the King rejected, John's faith wavers; the Lord exhorts and encourages His servant. Cf. John 15:20; Isaiah 42:3.

Verse 11

greater
Positionally greater, not morally. John the Baptist was as great morally, as any man "born of woman," but as to the kingdom he but announced it at hand. The kingdom did not then come, but was rejected, and John was martyred, and the King presently crucified. The least in the kingdom when it is set up in glory (see "Kingdom (N.T.)") Luke 1:31-33; 1 Corinthians 15:24 will be in the fullness of power and glory. It is not heaven which is in question, but Messiah's kingdom. (See Scofield "Matthew 3:2"). See Scofield "Matthew 6:33".
kingdom (See Scofield "Matthew 3:2")

Verse 12

suffereth violence
It has been much disputed whether the "violence" here is external, as against the kingdom in the persons of John the Baptist and Jesus; or that, considering the opposition of the scribes and Pharisees, only the violently resolute would press into it. Both things are true. The King and His herald suffered violence, and this is the primary and greater meaning, but also, some were resolutely becoming disciples. CF Luke 16:16.

Verse 14

this is Elias
(See Scofield "Matthew 17:10"). Also, Matthew 17:12; Malachi 4:5

Verse 18

devil demon.
(See Scofield "Matthew 7:22").

Verse 19

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

Verse 20

Then
The kingdom of heaven announced as "at hand" by John the Baptist, by the King Himself, and by the twelve, and attested by mighty works, has been morally rejected. The places chosen for the testing of the nation, Chorazin, Bethsaida, etc. having rejected both John and Jesus, the rejected King now speaks of judgment. The final official rejection is later. Matthew 27:31-37.
For Another Point of View: See Topic 301190
For Additional Factors See Topic 301199

Verse 23

hell
(See Scofield "Luke 16:23").

Verse 27

All things
Kingdom, (See Scofield "Matthew 12:3").

Verse 28

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.

CHAPTER 12

Verse 1

sabbath

• (1) The sabbath ("cessation") appears in Scripture as the day of God's rest in the finished work of creation. Genesis 2:2,3. For 2500 years of human life absolutely no mention is made of it. Then the sabbath was revealed ; Exodus 16:23; Nehemiah 9:13,14, made a part of the law Exodus 20:8-11 and invested with the character of a "sign" between Jehovah and Israel, and a perpetual reminder to Israel of their separation to God Exodus 31:13-17. It was observed by complete rest Exodus 35:2,3 and by Jehovah's express order a man was put to death for gathering sticks on the sabbath day. Numbers 15:32-36. Apart from maintaining the continued burnt-offering Numbers 28:9, and its connection with the annual feasts ; Exodus 12:16; Leviticus 23:3,8; Numbers 28:25 the seventh day sabbath was never made a day of sacrifice, worship, or any manner of religious service. It was simply and only a day of complete rest for man and beast, a humane provision for man's needs. In Christ's words, "The sabbath was made for man, and not man for the sabbath." Mark 2:27.
• (2) Our Lord found the observance of the day encrusted with rabbinical evasions Matthew 12:2 and restrictions, wholly unknown to the law, so that He was Himself held to be a sabbath breaker by the religious authorities of the time. The sabbath will be again observed during the kingdom age Isaiah 66:23.
• (3) The Christian first day perpetuates in the dispensation of grace the principle that one-seventh of the time is especially sacred, but in all other respects is in contrast with the sabbath. One is the seventh day, the other the first. The sabbath commemorates God's creation rest, the first day Christ's resurrection. On the seventh day God rested, on the first day Christ was ceaselessly active. The sabbath commemorates a finished creation, the first day a finished redemption. The sabbath was a day of legal obligation, the first day one of voluntary worship and service. The sabbath is mentioned in the Acts only in connection with the Jews, and in the rest of the N.T. but twice. Colossians 2:16; Hebrews 4:4. In these passages the seventh day sabbath is explained to be to the Christian not a day to be observed, but a type of the present rest into which he enters when "he also ceases from his own works" and trusts Christ.

Verse 3

what David did
Jesus' action Matthew 12:1-7 is highly significant. "What David did" refers to the time of his rejection and persecution by Saul. 1 Samuel 21:6. Jesus here is not so much the rejected Saviour as the rejected King; hence the reference to David.

Verse 4

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

Verse 18

Gentiles
This too is most significant. The rejected King of Israel will turn to the Gentiles (cf.) Matthew 10:5,6. In fulfilment this awaited the official rejection, crucifixion, and resurrection of Christ, and the final rejection of the risen Christ. ; Luke 24:46,47; Acts 9:15; 13:46; Acts 28:25-28; Romans 11:11.

Verse 22

possessed
(Greek - δαιμονίζομαι^[8]," demonized). (See Scofield "Matthew 7:22")

Verse 24

devils
demons. (See Scofield "Matthew 7:22").

Verse 31

sin Sin. (See Scofield "Romans 3:23").
blasphemy Ascribing to Satan the work of the Holy Spirit. Cf. Matthew 12:24,32,40.

Verse 34

generation
Progeny. Matthew 3:7; 23:33.

Verse 41

The men of Nineveh
Again the rejected King announces judgment (cf) Matthew 11:20-24 Israel, in the midst of the Pharisaic revival of outward religious strictness, was like a man out of whom a demon had "gone," i.e, of his own volition. He would come back and find an empty house, etc. The personal application is to a mere self-cleansed moralist.
Nineveh vs. Jonah 3:5-9; Luke 11:32 (See Scofield "Nahum 1:1").

Verse 45

generation
(See Scofield "Matthew 24:34").

Verse 46

While
Rejected by Israel, His "kinsmen according to the flesh" (cf) Romans 9:3 our Lord intimates the formation of the new family of faith which, overstepping mere racial claims, receives "whosoever" will be His disciple. ; Matthew 12:49,50; John 6:28,29.
For Another Point of View: See Topic 301191
Additional Factors to Consider: See Topic 301372

CHAPTER 13

Verse 3

The seven parables of Mat 13., called by our Lord, "mysteries of the kingdom of heaven" (Matthew 13:11), taken together, describe the result of the presence of the Gospel in the world during the present age, that is, the time of seed sowing which began with our Lord's personal ministry, and ends with the "harvest" Matthew 13:40-43. Briefly, the result is mingled tares and wheat, good fish and bad, in the sphere of Christian profession. It is Christendom.
sower
The figure marks a new beginning. To labour in God's vineyard Israel, Isaiah 5:1-7 is one thing, to go forth sowing the seed of the word in a field which is the world, quite another (cf) Matthew 10:5. One fourth of the seed takes permanent root, but the result is "wheat" ; Matthew 13:25; 1 Peter 1:23 or "children of the kingdom" Matthew 13:38. This parable Matthew 13:3-9,18-23 is treated throughout as foundational to the mysteries of the kingdom of heaven. It is interpreted by our Lord Himself.

Verse 11

mysteries
A "mystery" in Scripture is a previously hidden truth, now divinely revealed; but in which a supernatural element still remains despite the revelation. The greater mysteries are:

• (1) The mysteries of the kingdom of heaven Matthew 13:3-50.
• (2) the mystery of Israel's blindness during this age Romans 11:25 (with context);
• (3) the mystery of the translation of living saints at the end of this age 1 Corinthians 15:51,52; 1 Thessalonians 4:14-17.
• (4) the mystery of N.T. church as one body composed of Jew and Gentile Ephesians 3:1-11; Romans 16:25; Ephesians 6:19; Colossians 4:3.
• (5) the mystery of the church as the bride of Christ Ephesians 5:28-32.
• (6) the mystery of the inliving Christ Galatians 2:20; Colossians 1:26,27.
• (7) the "mystery of God even Christ," i.e. Christ as the incarnate fullness of the Godhead embodied, in whom all the divine wisdom for man subsists Colossians 2:2,9; 1 Corinthians 2:7.
• (8) the mystery of the processes by which godlikeness is restored to man 1 Timothy 3:16.
• (9) the mystery of iniquity 2 Thessalonians 2:7; Matthew 13:33.
• (10) the mystery of the seven stars Revelation 1:20.
• (11) the mystery of Babylon Revelation 17:5,7.

kingdom (See Scofield "Matthew 3:2").

Verse 17

prophets
The O.T. prophets saw in blended vision the rejection and crucifixion of the King (see "Christ, sacrifice,) Genesis 4:4, (See Scofield "Hebrews 10:18") and also His glory as David's Son. See Scofield "Zechariah 12:8", but "what manner of time the Spirit of Christ which was in them did signify when it testified beforehand the sufferings of Christ and the glory that should follow," was not revealed to them--only that the vision was not for themselves. 1 Peter 1:10-12. That revelation Christ makes in these parables. A period of time is to intervene between His sufferings and His glory. That interval is occupied with the "mysteries of the kingdom of heaven" here described.
righteous Righteousness. (See Scofield "Romans 10:10").

Verse 19

kingdom (See Scofield "Matthew 3:2").

Verse 24

parable
This parable Matthew 13:24-30 is also interpreted by our Lord Matthew 13:36-43. Here the "good seed" is not the "word," as in the first parable Matthew 13:19,23 but rather that which the word has produced. 1 Peter 1:23, viz.: the children of the kingdom. These are, providentially Matthew 13:37 "sown," i.e. scattered, here and there in the "field" of the "world" Matthew 13:38. The "world" here is both geographical and ethnic--the earth-world, and also the world of men. The wheat of God at once becomes the scene of Satan's activity. Where children of the kingdom are gathered, there "among the wheat" Matthew 13:25,38,39. Satan "sows" "children of the wicked one," who profess to be children of the kingdom, and in outward ways are so like the true children that only the angels may, in the end, be trusted to separate them Matthew 13:28-30,40-43. So great is Satan's power of deception that the tares often really suppose themselves to be children of the kingdom Matthew 7:21-23. Many other parables and exhortations have this mingled condition in view (e.g.)
Matthew 22:11-14; 25:1-13,14-30; Luke 18:10-14; Hebrews 6:4-9
Indeed, it characterizes Matthew from Chapter 13 to the end. The parable of the wheat and tares is not a description of the world, but of that which professes to be the kingdom. Mere unbelievers are never the children of the devil, but only religious unbelievers are so called (cf) Matthew 13:38; John 8:38-44; Matthew 23:15.
The kingdom (See Scofield "Matthew 3:2").

Verse 30

Gather
The gathering of the tares into bundles for burning does not imply immediate judgment. At the end of this age (Matthew 13:40) the tares are set apart for burning, but first the wheat is gathered into the barn. ; John 14:3; 1 Thessalonians 4:14-17.

Verse 31

kingdom
2 Another parable
The parable of the Mustard Seed prefigures the rapid but unsubstantial growth of the mystery form of the kingdom from an insignificant beginning Acts 1:15; 2:41; 1 Corinthians 1:26 to a great place in the earth. The figure of the fowls finding shelter in the branches is drawn from Daniel 4:20-22. How insecure was such a refuge the context in Daniel shows.
kingdom (See Scofield "Matthew 3:2").

Verse 33

Another parable
That interpretation of the parable of the Leaven (Matthew 13:33) which makes (with variation as to details) the leaven to be the Gospel, introduced into the world ("three measures of meal") by the church, and working subtly until the world is converted ("till the whole was leavened") is open to fatal objection:

• (1) it does violence to the unvarying symbolical meaning of leaven, and especially to the meaning fixed by our Lord Himself. Matthew 16:6-12; Mark 8:15 See "Leaven," Genesis 19:3. (See Scofield "Matthew 13:33").
• (2) The implication of a converted world in this age ("till the whole was leavened"), is explicitly contradicted by our Lord's interpretation of the parables of the Wheat and Tares, and of the Net. Our Lord presents a picture of a partly converted kingdom in an unconverted world; of good fish and bad in the very kingdom-net itself.
• (3) The method of the extension of the kingdom is given in the first parable. It is by sowing seed, not by mingling leaven. The symbols have, in Scripture, a meaning fixed by inspired usage. Leaven is the principle of corruption working subtly; is invariably used in a bad sense (see "Leaven," (See Scofield "Genesis 19:3") ), and is defined by our Lord as evil doctrine. Matthew 16:11,12; Mark 8:15. Meal, on the contrary, was used in one of the sweet- savour offerings Leviticus 2:1-3. and was food for the priests Leviticus 6:15-17. A woman, in the bad ethical sense, always symbolizes something out of place, religiously, See Scofield "Zechariah 5:6". In Thyatira it was a woman teaching (cf). ; Revelation 2:20; 17:1-6. Interpreting the parable by these familiar symbols, it constitutes a warning that the true doctrine, given for nourishment of the children of the kingdom ; Matthew 4:4; 1 Timothy 4:6; 1 Peter 2:2 would be mingled with corrupt and corrupting false doctrine, and that officially, by the apostate church itself ; 1 Timothy 4:1-3; 2 Timothy 2:17,18; 4:3,4; 2 Peter 2:1-3.

4 Leaven
Summary:

• (1) Leaven, as a symbolic or typical substance, is always mentioned in the O.T. in an evil sense Genesis 19:3, (See Scofield "Genesis 19:3").
• (2) The use of the word in the N.T. explains its symbolic meaning. It is "malice and wickedness," as contrasted with "sincerity and truth" 1 Corinthians 5:6-8, it is evil doctrine Matthew 16:12 in its three-fold form of Pharisasism, Sadduceeism, Herodianism ; Matthew 16:6; Mark 8:15. The leaven of the Pharisees was externalism in religion. Matthew 23:14,16,23-28, of the Sadducees, scepticism as to the supernatural and as to the Scriptures Matthew 22:23,29, of the Herodians, worldliness--a Herod party amongst the Jews ; Matthew 22:16-21; Mark 3:6.
• (3) The use of the word in Matthew 13:33 is congruous with its universal meaning.

Verse 38

world kosmos = mankind. (See Scofield "Matthew 4:8").
kingdom (See Scofield "Matthew 3:2").

Verse 39

devil
Satan. Br. diabolos, accuser. See note, Matthew 16:23; Genesis 3:1; Revelation 20:10. (See Scofield "Revelation 20:10").
angels (See Scofield "Hebrews 1:4").

Verse 41

Son of man (See Scofield "Matthew 8:20").
angels (See Scofield "Hebrews 1:4").
kingdom (See Scofield "Matthew 3:2").
them which do Sin. (See Scofield "Romans 3:23").

Verse 43

Then
The kingdom does not become the kingdom of the "Father" until Christ, having "put all enemies under his feet," including the last enemy, death, has "delivered up the kingdom to God, even the Father" 1 Corinthians 15:24-28; Revelation 20:2. There is triumph over death at the first resurrection 1 Corinthians 15:54,55 but death, "the last enemy," is not destroyed till the end of the millennium. Revelation 20:14.
righteous (See Scofield "Romans 10:10") , Also, Colossians 3:4; 2 Thessalonians 1:5-10

Verse 44

kingdom
2 hid
The interpretation of the parable of the treasure, which makes the buyer of the field to be a sinner who is seeking Christ, has no warrant in the parable itself. The field is defined (v. 38) to be the world. The seeking sinner does not buy, but forsakes, the world to win Christ. Furthermore, the sinner has nothing to sell, nor is Christ for sale, nor is He hidden in a field, nor, having found Christ, does the sinner hide Him again (cf) Mark 7:24; Acts 4:20. At every point the interpretation breaks down.
Our Lord is the buyer at the awful cost of His blood 1 Peter 1:18, and Israel, especially Ephraim Jeremiah 31:5-12,18-20, the lost tribes hidden in "the field," the world (v. 38), is the treasure ; Exodus 19:5; Psalms 135:4. Again, as in the separation of tares and wheat, the angels are used ; Matthew 24:31; Jeremiah 16:16. The divine Merchantman buys the field (world) for the sake of the treasure (v. 44) Romans 11:28, beloved for the fathers' sakes, and yet to be restored and saved. The note of joy (v. 44) is also that of the prophets in view of Israel's restoration. ; Deuteronomy 30:9; Isaiah 49:13; 52:1-3; 62:4-7 65:18,19.
(See "Israel,") Genesis 11:10; Romans 11:26.
kingdom (See Scofield "Matthew 3:2")

Verse 45

pearls
The true Church, "one body" formed by the Holy Spirit 1 Corinthians 12:12,13. As Israel is the hid treasure, so the Church is the pearl of great cost. Covering the same period of time as the mysteries of the kingdom, is the mystery of the Church ; Romans 16:25,26; Ephesians 3:3-10; Ephesians 5:32. Of the true Church a pearl is a perfect symbol:

• (1) A pearl is one, a perfect symbol of unity 1 Corinthians 10:17; 12:12,13; Ephesians 4:4-6.
• (2) a pearl is formed by the accretion, and that not mechanically, but vitally, through a living one, as Christ adds to the Church Acts 2:41,47; 5:14; 11:24; Ephesians 2:21; Colossians 2:19.
• (3) Christ, having given Himself for the pearl, is now preparing it for presentation to Himself Ephesians 5:25-27. The kingdom is not the Church, but the true children of the kingdom during the fulfilment of these mysteries, baptized by one Spirit into one body 1 Corinthians 12:12,13 compose the true Church, the pearl.

kingdom (See Scofield "Matthew 3:2").

Verse 47

the kingdom of heaven
The parable of the Net ( (Greek - δαιμονίζομαι^[9] -net) presents another view from that of the wheat and tares of the mysteries of the kingdom as the sphere of profession, but with this difference: there Satan was the active agent; here the admixture is more the result of the tendency of a movement to gather to itself that which is not really of it). The kingdom of heaven is like a net which, cast into the sea of humanity, gathers of every kind, good and bad, and these remain together in the net (v. 49) and not merely in the sea, until the end of the age. It is not even a converted net, much less a converted sea. Infinite violence has been done to sound exegesis by the notion that the world is to be converted in this age. Against that notion stands our Lord's own interpretation of the parables of the Sower, the Wheat and Tares, and the Net.
Such, then, is the mystery form of the kingdom. (See Scofield "Matthew 3:2"). See Scofield "Matthew 6:33". It is the sphere of Christian profession during this age. It is a mingled body of true and false, wheat and tares, good and bad. It is defiled by formalism, doubt, and worldliness. But within it Christ sees the true children of the true kingdom who, at the end, are to "shine forth as the sun." In the great field, the world, He sees the redeemed of all ages, but especially His hidden Israel, yet to be restored and blessed, Also, in this form of the kingdom, so unlike that which is to be, He sees the Church, His body and bride, and for joy He sells all that He has 2 Corinthians 8:9 and buys the field, the treasure, and the pearl.
heaven (See Scofield "Matthew 3:2")

Verse 49

end of the consummation of the age. Matthew 24:3.

Verse 55

James
Son of Alphaeus. (See Scofield "Matthew 4:21")

CHAPTER 14

Verse 1

Herod
Called Antipas; son of Herod the Great, (See Scofield "Matthew 2:1") and Malthace, a Samaritan woman; brother of Archelaus, see margin, See Scofield "Matthew 2:22" a daughter of King Aretas; Herodias, wife of his half-brother, Philip.

CHAPTER 15

Verse 5

gift i.e. dedicated to God.
Matthew 5:23,24; Mark 7:11 (See Scofield "Mark 7:11")

Verse 21

departed
the Syrophenician woman
For the first time the rejected Son of David ministers to a Gentile. It is a precursive fulfilment of Matthew 12:18 Addressed by a Gentile as Son of David, He makes no reply, for a Gentile has no claim upon Him in that character. (See Scofield "Matthew 2:2") Ephesians 2:12. Addressing him as "Lord," she obtained an immediate answer. Romans 10:12,13

Verse 24

lost sheep For Another Point of View: See Topic 301191 (Greek - ἀπόλλυμι^[10]). (See Scofield "John 3:16")

Verse 28

great is thy faith
See, Luke 7:7-9; Mark 6:6 Faith honours God, knowing that he is faithful. cf. 1 John 5:10.

CHAPTER 16

Verse 9

baskets
A different Greek word from that translated "baskets" in Matthew 16:10.

Verse 10

baskets
A different Greek word from that translated "baskets" in Matthew 16:9.

Verse 13

Son of man
Also, Matthew 16:27,28, (See Scofield "Matthew 8:20")

Verse 17

Barjona
Son of Jonas.

Verse 18

Peter
There is the Greek a play upon the words, "thou art Peter petros-- literally 'a little rock', and upon this rock Petra I will build my church." He does not promise to build His church upon Peter, but upon Himself, as Peter is careful to tell us (1 Peter 2:4-9)
church
2 (Greek - ἀπόλλυμι^[11] (ek=="out of," kaleo =="to call"), an assembly of called out ones). The word is used of any assembly; the word itself implies no more, as, e.g., the town-meeting at Ephesus Acts 19:39 and Israel, called out of Egypt and assembled in the wilderness Acts 7:38. Israel was a true "church," but not in any sense the N.T. church--the only point of similarity being that both were "called out" and by the same God. All else is contrast.
(See Scofield "Acts 7:38") See Scofield "Hebrews 12:23"
hell See note, (See Scofield "Luke 16:23")

Verse 19

keys of the kingdom
Not the keys of the church, but of the kingdom of heaven in the sense of Mat 13., i.e. the sphere of Christian profession. A key is a badge of power or authority (cf) Isaiah 22:22; Revelation 3:7. The apostolic history explains and limits this trust, for it was Peter who opened the door of Christian opportunity to Israel on the day of Pentecost Acts 2:38-42 and to Gentiles in the house of Cornelius. Acts 10:34-46. There was no assumption by Peter of any other authority Acts 15:7-11. In the council James, not Peter, seems to have presided ; Acts 15:19; Galatians 2:11-15. Peter claimed no more for himself than to be an apostle by gift 1 Peter 1:1 and an elder by office 1 Peter 5:1.
The power of binding and loosing was shared Matthew 18:18; John 20:23 by the other disciples. That it did not involve the determination of the eternal destiny of souls is clear from Revelation 1:18. The keys of death and the place of departed spirits are held by Christ alone.
kingdom (See Scofield "Matthew 3:2")

Verse 20

charged
The disciples had been proclaiming Jesus as the Christ, i.e. the covenanted King of a kingdom promised to the Jews, and "at hand." The church, on the contrary, must be built upon testimony to Him as crucified, risen from the dead, ascended, and made "Head over all things to the church." Ephesians 1:20-23. The former testimony was ended, the new testimony was not yet ready, because the blood of the new covenant had not yet been shed, but our Lord begins to speak of His death and resurrection Matthew 16:21. It is a turning- point of immense significance:
Jesus Omit "Jesus."
For Another Point of View: See Topic 301192
Additional Factors to Consider See Topic 301207

Verse 26

world
kosmos = world-system. John 7:7 (See Scofield "Revelation 13:8").

Verse 28

his kingdom
(See Scofield "Matthew 3:2").

CHAPTER 17

Verse 1

James
(See Scofield "Matthew 4:21")

Verse 2

3
was transfigured
The transfiguration scene contains, in miniature, all the elements of the future kingdom in manifestation:

• (1) the Lord, not in humiliation, but in glory (v. 2).
• (2) Moses, glorified, representative of the redeemed who have passed through death into the kingdom. Matthew 13:43; Luke 9:30,31.
• (3) Elijah, glorified, representative of the redeemed who have entered the kingdom by translation. 1 Corinthians 15:50-53; 1 Thessalonians 4:14-17.
• (4) Peter, James, and John, not glorified, representatives (for the moment) of Israel in the flesh in the future kingdom Ezekiel 37:21-27.
• (5) The multitude at the foot of the mountain Matthew 17:2, representative of the nations who are to be brought into the kingdom after it is established over Israel Isaiah 11:10-12, etc.

Verse 9

Son of man Also Matthew 17:12,22, (See Scofield "Matthew 8:20").

Verse 10

Why then say the scribes that Elias must first come
Cf Matthew 11:14; Mark 9:11,12,13; Luke 1:17; Malachi 3:1; 4:5,6 All the passages must be construed together.

• (1) Christ confirms the specific and still unfulfilled prophecy of Malachi 4:5,6: "Elias shall truly first come and restore all things." Here, as in Malachi, the prediction fulfilled in John the Baptist, and that yet to be fulfilled in Elijah, are kept distinct.
• (2) But John the Baptist had come already, and with a ministry so completely in the spirit and power of Elijah's future ministry Luke 1:17 that in an adumbrative and typical sense it could be said: "Elias is come already." Cf ; Matthew 10:40; Philemon 1:12,17 where the same thought of identification, while yet preserving personal distinction, occurs. John 1:27.

Verse 18

devil
demon. (See Scofield "Matthew 7:22")

Verse 21

Howbeit The two best MSS. omit verse 21.

CHAPTER 18

Verse 1

kingdom
(See Scofield "Matthew 3:2")

Verse 6

world
kosmos = world-system. John 7:7; Revelation 13:3-8 (See Scofield "Revelation 13:8").

Verse 8

everlasting
The Greek has "the" before "everlasting."

Verse 9

hell
gehenna. (See Scofield "Matthew 5:22").

Verse 10

angels
(See Scofield "Hebrews 1:4").

Verse 11

lost
Son of man
(See Scofield "Matthew 8:20")
save (See Scofield "Romans 1:16")
lost (Greek - ἀπόλλυμι^[12]). (See Scofield "John 3:16")

Verse 15

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

Verse 21

sin
(See Scofield "Romans 3:23")

Verse 23

kingdom
(See Scofield "Matthew 3:2")

Verse 34

tormentors
The ground of law, of exact justice. Cf. grace, Romans 3:23,24; Ephesians 4:30; John 1:17 (See Scofield "John 1:17")

CHAPTER 19

Verse 4

Have ye not read
See, Genesis 1:27; 2:23,24. The passage is significant as Jesus' confirmation of the Genesis narrative of creation.

Verse 8

Moses
Thus confirming the Mosaic authorship of Deut.

Verse 12

kingdom
(See Scofield "Matthew 3:2")

Verse 14

kingdom
(See Scofield "Matthew 3:2")

Verse 20

kept from my youth
See, Philippians 3:6,7 contra vs. Philippians 3:7-9

Verse 21

perfect
(See Scofield "Matthew 5:48")

Verse 23

kingdom
(See Scofield "Matthew 3:2")

Verse 25

saved
(See Scofield "Romans 1:16") Cf. Matthew 13:3-9

Verse 28

regeneration
(Greek - ἀπόλλυμι^[13] = "re-creation," "making new)." The word occurs once again in Titus 3:5. There it refers to the new birth or a believing person; here to the re-creation of the social order, and renewal of the earth ; Isaiah 11:6-9; Romans 8:19-23 when the kingdom shall come. (See "Kingdom (O.T.),"
(See Scofield "Zechariah 12:8") See Scofield "1 Corinthians 15:24"
judging
Disclosing how the promise Isaiah 1:26 will be fulfilled when the kingdom is set up. The kingdom will be administered over Israel through the apostles, according to the ancient theocratic judgeship. Judges 2:18.

CHAPTER 20

Verse 1

vineyard
See, Isaiah 5:7; Matthew 21:28-33; John 15:1-5 (See Scofield "Matthew 28:19").

Verse 9

received
(See Scofield "1 Corinthians 3:14"). Also, 1 Corinthians 9:24; 2 Timothy 4:7,8.

Verse 21

kingdom
(See Scofield "Matthew 3:2").

Verse 22

cup
See, Matthew 26:39; 27:46; Luke 22:41,42; John 18:11; Isaiah 53:4-6; 2 Corinthians 5:21; Galatians 3:13; 1 Peter 2:24; 3:18

Verse 28

Son of man (See Scofield "Matthew 8:20") Also, Philippians 2:7
ransom See, Isaiah 53:10,11.
Matthew 20:22 "cup," margin ref: (See Scofield "Matthew 20:22") ; Exodus 14:30; Isaiah 59:20; Romans 3:24
(See Scofield "Exodus 14:30") See Scofield "Isaiah 59:20" See Scofield "Romans 3:24"

Verse 30

two blind men
A discrepancy has been imagined between this account and those in Mark 10:46; Luke 18:35. Matthew and Mark obviously refer to a work of healing as Jesus departed from Jericho. Bartimaeus, the active one of the two, the one who cried, "Jesus, thou Son of David," is specifically mentioned by Mark. Of the other one of the "two," we know nothing. The healing described by Luke 18:35 occurred before Jesus entered Jericho. As to the form of appeal, "Son of David" (cf) ; Matthew 9:27; 15:22; 21:9. Jesus must have been so addressed constantly. The narratives therefore supplement, but in no way contradict each other.

CHAPTER 21

Verse 1

nigh unto Jerusalem
Matthew 21:1-9; Zechariah 9:9; 14:4-9. The two advents are in striking contrast.

Verse 4

fulfilled
The king's final and official offer of Himself according to Zechariah 9:9. Acclaimed by an unthinking multitude whose real belief is expressed in Matthew 21:11, but with no welcome from the official representatives of the nation, He was soon to hear the multitude shout: "Crucify him."

Verse 12

cast
See, Luke 19:45; Mark 11:15-18. Cf. John 2:13-25 which introduced, as this cleansing closed, the offer of Christ to Israel as King.

Verse 17

Bethany
See, John 11:1,2; Luke 10:39-42. Cf. ; Mark 11:1-11; Luke 19:29-35; John 12:1-8. With no other place is the human Christ so tenderly associated, while it also was the place of manifestation of His divine power. John 11:43,44.

Verse 19

fig tree
Lit. a solitary fig tree. Luke 13:6-9. The withered fig tree is a parabolic miracle concerning Israel. Luke 13:6-9. Cf., Matthew 24:32,33, a prophecy that Israel shall again bud.

Verse 28

vineyard
See "vineyard," margin ref., Matthew 20:1 (See Scofield "Matthew 20:1")

Verse 29

repented
Cf., Luke 15:20, the other perfect illustration of repentance. (See Scofield "Acts 17:30").

Verse 32

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

Verse 42

Lord's
Jehovah. Psalms 118:23.

Verse 43

kingdom of God
Note that Matthew here as in Matthew 21:31 uses the larger word, kingdom of God: (Cf) (See Scofield "Matthew 6:33").
The kingdom of heaven; (See Scofield "Matthew 3:2"). See Scofield "1 Corinthians 15:24" will yet be set up. Meantime the kingdom of God and his righteousness is taken from Israel nationally and given to the Gentiles. Romans 9:30-33.
you
i.e. national Israel, the barren vine. Mt 21: 33-41 Isaiah 5:1-7.

Verse 44

stone shall be broken
Christ as the "Stone" is revealed in a threefold way:

• (1) To Israel Christ, coming not as a splendid monarch but in the form of a servant, is a stumbling stone and rock of offence. Isaiah 8:14,15; Romans 9:32,33; 1 Corinthians 1:23; 1 Peter 2:8
• (2) to the church, Christ is the foundation stone and the head of the corner 1 Corinthians 3:11; Ephesians 2:20-22; 1 Peter 2:4,5
• (3) to the Gentile world-powers (see "Gentiles," Luke 21:24; Revelation 16:19 He is to be the smiting-stone of destruction Daniel 2:34. Israel stumbled over Christ; the church is built upon Christ; Gentile world- dominion will be broken by Christ.

See "Armageddon" Revelation 16:14; 19:19.
And whosoever
Or, Whosoever falls on this stone shall be crushed together i.e. the Jews Isaiah 8:14; Romans 9:32,33; 1 Corinthians 1:23] but on whomsoever it may fall, he will be scattered as dust ( (Greek - ἀπόλλυμι^[14]," i).e. the Gentile nations, Daniel 2:34,35,45 (See Scofield "Daniel 2:35").

CHAPTER 22

Verse 2

kingdom
(See Scofield "Matthew 3:2")

Verse 7

burned
Fulfilled as to Jerusalem A.D. 70. Luke 21:20-24.

Verse 9

go ye
The world-wide call. Matthew 28:16-20; Revelation 22:17

Verse 15

Then went
In the different classes, vs. Matthew 23:15-40. Jesus meets representatives of all Israel, Pharisees, Sadducees.
Herodians. (See Scofield "Matthew 3:7").
For them, silenced but unrepentant, no message is left but "woe." Matthew 23:1-39.

Verse 29

ye do err
Or, ye deceive yourselves, etc. Jesus' answer gives the three incapacities of the rationalist: self-deception, Romans 1:21,22, ignorance of the spiritual content of Scripture, Acts 13:27, disbelief in the intervention of divine power, 2 Peter 3:5-9.

Verse 30

angels
(See Scofield "Hebrews 1:4").

Verse 35

lawyer
(Greek - νομικός^[15]," "of the law"; occurs also Luke 7:30; 10:25; 11:45,46,52; Luke 14:3; Titus 3:13. Except in the last instance, "lawyer" is another name for "scribe."
(See Scofield "Matthew 2:4"). In Titus 3:13 the term has the modern meaning.

Verse 41

asked them
Cf. Matthew 21:24; John 19:7 Jesus' question is not personal but doctrinal: "Whose son is the Messiah?" Cf. ; Acts 2:25-36; Romans 1:3,4.

CHAPTER 23

Verse 2

sit in
Cf. Ezra 7:6,25,26. Jesus' disciples were to honour the law, but not the hypocritical teachers of it.

Verse 5

phylacteries
Passages of Scripture enclosed in a small case, bound upon arm or forehead, Deuteronomy 6:8.

Verse 14

Woe
The best MSS. omit verse 14.

Verse 15

hell
Gehenna. (See Scofield "Matthew 5:22")

Verse 16

debtor
Or, bound; also Matthew 23:18. "guilty:"

Verse 28

iniquity
Lit. Lawlessness. (See Scofield "Romans 3:23").

Verse 34

send unto you
The Jews' treatment of the apostles is proved, Matthew 23:31-33.

Verse 35

Abel
Jesus' confirmation of Genesis 4:8-10. Cf. Hebrews 12:24.

Verse 36

come upon
See, Revelation 18:21-24. It is the way also of history; judgment falls upon one generation for the sins of centuries. The pediction was fulfilled in the destruction of Jerusalem, A.D. 70.

Verse 39

till
The three "untils" of Israel's blessing:

• (1) Israel must say, "blessed is He" Matthew 23:39; Romans 10:3,4
• (2) Gentile world-power must run its course. Luke 21:24; Daniel 2:34,35.
• (3) The elect number of Gentiles must be brought in. Then "the Deliverer shall come out of Zion." etc. Romans 11:25-27.

CHAPTER 24

Verse 1

departed
Jesus leaves that which He abandons to judgment. (See Scofield "Mark 8:23") in light of Matthew 11:21,22 Cf., Revelation 18:4.

Verse 3

Tell us
The beginning of the Olivet Discourse
Mat 24 with Luke 21:20-24 answers the threefold question. The order is as follows: "when shall these things be?"--i.e. destruction of the temple and city. Answer: Luke 21:20-24.
Second and third questions: "And what shall be the sign of thy coming, and of the end of the age?" Answer: Matthew 24:4-33.
Verses 4 to 14 have a double interpretation: They give

• (1) the character of the age--wars, international conflicts, famines, pestilences, persecutions, and false Christs (cf) Daniel 9:26.

This is not the description of a converted world.

• (2) But the same answer (Matthew 24:4-14) applies in a specific way to the end of the age, viz. Daniel's seventieth week. Daniel 9:24-27. (See Scofield "Daniel 9:24").

All that has characterized the age gathers into awful intensity at the end. Verse 14 has specific reference to the proclamation of the good news that the kingdom is again "at hand" by the Jewish remnant Isaiah 1:9; Revelation 14:6,7. (See Scofield "Romans 11:5").
Verse 15 gives the sign of the abomination, (See Scofield "Daniel 9:27") , the "man of sin," or "Beast" 2 Thessalonians 2:3-8; Daniel 9:27; 12:11; Revelation 13:4-7.
This introduces the great tribulation Psalms 2:5. (See Scofield "Revelation 7:14") , which runs its awful course of three and a half years, culminating in the battle of See Scofield "Revelation 19:19" at which time Christ becomes the smiting Stone of Daniel 2:34.
The detail of this period (Matthew 24:15-28) is:

• (1) The abomination in the holy place (Matthew 24:15);
• (2) the warning (Matthew 24:16-20) to believing Jews who will then be in Jerusalem;
• (3) the great tribulation, with renewed warning as to false Christs (Matthew 24:21-26);
• (4) the sudden smiting of the Gentile world-power (Matthew 24:27,28);
• (5) the glorious appearing of the Lord, visible to all nations, and the regathering of Israel (Matthew 24:29-31);
• (6) the sign of the fig-tree (Matthew 24:32,33);
• (7) warnings, applicable to this present age over which these events are ever impending (Matthew 24:34-51). Philemon 4:5.

Careful study of Da 2,7, 9, and Re 13 will make the interpretation clear. See, also, "Remnant" (Isa 1:9; Romans 11:5).

Verse 12

iniquity
i.e. lawlessness, sin. (See Scofield "Romans 3:23").

Verse 14

kingdom
world
kingdom (See Scofield "Matthew 3:2").
world oikoumene = inhabited earth.
(See Scofield "Luke 2:1")

Verse 16

Then let them which
Cf. Luke 21:20-24. The passage in Luke refers in express terms to a destruction of Jerusalem which was fulfilled by Titus, A.D. 70; the passage in Matthew to a future crisis in Jerusalem after the manifestation of the abomination. See "Beast" ; Daniel 7:8; Revelation 19:20 and "Armageddon" ; Revelation 16:14; 19:17.
As the circumstances in both cases will be similar, so are the warnings. In the former case Jerusalem was destroyed; in the latter it will be delivered by divine interposition.

Verse 27

Son of man
Also Matthew 24:37,39,44. (See Scofield "Matthew 8:20").

Verse 31

angels
(See Scofield "Hebrews 1:4")

Verse 34

This generation
(Greek - ἀγενεαλόγητος^[16]," 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.

Verse 36

angels
(See Scofield "Hebrews 1:4")

Verse 37

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

Verse 39

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

Verse 44

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

Verse 45

faithful
See, Luke 12:42-46; 1 Corinthians 4:2. It is faithfulness, not ability, in the Lord's service that is first approved by Him.

CHAPTER 25

Verse 1

shall
This part of the Olivet discourse goes beyond the "sign" questions of the disciples Matthew 24:3 and presents our Lord's return in three aspects:

• (1) As testing profession, Matthew 25:1-13
• (2) as testing service, Matthew 25:14-30;
• (3) as testing the Gentile nations, Matthew 25:31-46.

virgins
The kingdom of heaven here is the sphere of profession, as in Mat 13. All alike have lamps, but two facts fix the real status of the foolish virgins: They "took no oil," and the Lord said, "I know you not." Oil is the symbol of the Holy Spirit, and "If any man have not the spirit of Christ, he is none of his" Romans 8:9
Nor could the Lord say to any believer, however unspiritual, "I know you not."
heaven
(See Scofield "Matthew 3:2")

Verse 13

Son of man
Also Matthew 24:31. (See Scofield "Matthew 8:20").

Verse 14

the kingdom of heaven is
Omit the italicised words, "the kingdom of heaven is".

Verse 21

Well done
The Lord's commendation may be earned by the weakest of His servants; it is given for faithful service.

Verse 23

Well done
The same commendation is gained by the servant with two talents as by him with five; he was equally faithful though his gift was less.

Verse 31

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

Verse 32

And before him
This judgment is to be distinguished from the judgment of the great white throne. Here there is no resurrection; the persons judged are living nations; no books are opened; three classes are present, sheep, goats, and brethren; the time is at the return of Christ (Matthew 25:31); and the scene is on the earth. All these particulars are in contrast with Revelation 20:11-15.
The test in this judgment is the treatment accorded by the nations to those whom Christ here call "my brethren." These "brethren" are the Jewish Remnant who will have preached the Gospel of the kingdom to all nations during the tribulation. See "Remnant" Isaiah 1:9; Romans 11:5.
The test in Revelation 20:11-15 is the possession of eternal life. See, for the other six judgments: (See Scofield "John 12:31") 1 Corinthians 11:31" See Scofield "2 Corinthians 5:10" See Scofield "Ezekiel 20:37" See Scofield "Jude 1:6" See Scofield "Revelation 20:12"

Verse 34

kingdom
(See Scofield "Matthew 3:2").

Verse 37

righteous
(See Scofield "Romans 10:10")

Verse 41

angels
(See Scofield "Hebrews 1:4")

Verse 46

into everlasting
Judgments (the seven). Luke 14:14; 2 Samuel 7:14; Revelation 20:12. "Eternal" and "everlasting" are the same word.

CHAPTER 26

Verse 7

head
No contradiction of John 12:3 is implied. The ordinary anointing of hospitality and honour was of the feet Luke 7:38 and head Luke 7:46 But Mary of Bethany, who alone of our Lord's disciples had comprehended His thrice repeated announcement of His coming death and resurrection, invested the anointing with the deeper meaning of the preparation of His body for burying. Mary of Bethany was not among the women who went to the sepulchre with intent to embalm the body of Jesus.
woman i.e. Mary of Bethany.

Verse 12

for my
Supply to prepare me.

Verse 20

sat down with the twelve
The order of events on the night of the Passover supper appears to have been:

• (1) The taking by our Lord and the disciples of their places at the table;
• (2) the contention who should be greatest;
• (3) the feet washing;
• (4) the identification Judas as the traitor;
• (5) the withdrawal of Judas;
• (6) the institution of the supper;
• (7) the words of Jesus while still in the room Matthew 26:26-29; Luke 22:35-38; John 13:3-35; Matthew 14:1-31
• (8) the words of Jesus between the room and the garden Matthew 26:31-35; Mark 14:26-31; John 15:16,17 it seems probable that the high-priestly prayer John 17:1-26 was uttered after they reached the garden;
• (9) the agony in the garden;
• (10) the betrayal and arrest;
• (11) Jesus before Caiaphas; Peter's denial.

Verse 28

remission
Forgiveness. Summary: The Greek word translated "remission" in Matthew 26:28; Acts 10:43; Hebrews 9:22 is elsewhere rendered "forgiveness." It means, to send off, or away. And this, throughout Scripture, is the one fundamental meaning of forgiveness--to separate the sin from the sinner. Distinction must be made between divine and human forgiveness:

• (1) Human forgiveness means the remission of penalty. In the Old Testament and the New, in type and fulfilment, the divine forgiveness follows the execution of the penalty. "The priest shall make an atonement for his sin that he had committed, and it shall be forgiven him" Leviticus 4:35.

"This is my blood of the new covenant, which is shed for many for the remission sending away, forgiveness of sins" (Matthew 25:28). "Without shedding of blood there is no remission" Hebrews 9:22.
See "Sacrifice" (See Scofield "Genesis 4:4") ; Genesis 4:4 See Scofield "Hebrews 10:18". The sin of the justified believer interrupts his fellowship, and is forgiven upon confession, but always on the ground of Christ's propitiating sacrifice ; 1 John 1:6-9; 2:2.

• (2) Human forgiveness rests upon and results from the divine forgiveness. In many passages this is assumed rather than stated, but the principle is declared in Ephesians 4:32; Matthew 18:32,33.

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

Verse 29

kingdom
(See Scofield "Matthew 3:2").

Verse 39

cup
The "cup" must be interpreted by our Lord's own use of that symbol in speaking of His approaching sacrificial death Matthew 20:22; John 18:11. In view of John 10:17,18, He could have been in no fear of an unwilling death. The value of the account of the agony in the Garden is in the evidence it affords that He knew fully what the agony of the cross would mean when His soul was made an offering for sin, Isaiah 53:10, in the hiding of the Father's face. Knowing the cost to the utmost, he voluntarily paid it.

Verse 45

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

Verse 50

Friend
Gr. "Hetaire," "comrade." Perhaps the most touching thing in the Bible. The Lord does not disown Judas.

Verse 53

angels
(See Scofield "Hebrews 1:4").

Verse 57

led
A comparison of the narratives gives the following order of events in the crucifixion day:

• (1) Early in the morning Jesus is brought before Caiaphas and the Sanhedrin. He is condemned and mocked Matthew 26:57-68; Mark 14:55-65; Luke 22:63-71; John 18:19-24.
• (2) The Sanhedrin lead Jesus to Pilate, Matthew 27:1,2,11-14; Mark 15:1-5; Luke 23:1-5; John 18:28-38.
• (3) Pilate sends Jesus to Herod Luke 23:6-12; John 19:4.
• (4) Jesus is again brought before Pilate, who releases Barabbas and delivers Jesus to be crucified Matthew 27:15-26; Mark 15:6-15; Luke 23:13-25; John 18:39,40; 19:4-16.
• (5) Jesus is crowned with thorns and mocked Matthew 27:26-30; Mark 15:15-20; John 19:1-3.
• (6) Suicide of Judas Matthew 27:3-10.
• (7) Led forth to be crucified, the cross is laid upon Simon: Jesus discourses to the women Matthew 27:31,32; Mark 15:20-23; Luke 23:26-33; John 19:16,17.

For the order of events at the crucifixion (See Scofield "Matthew 27:33")

Verse 71

maid Peter's denial
Cf Matthew 26:69; Mark 14:69; Luke 22:58; John 18:25 A discrepancy has been imagined in these accounts. Let it be remembered that an excited crowd had gathered, and that Peter was interrogated in two places: "With the servants" Matthew 26:58 where the first charge was made Matthew 26:69, "the porch" where a great number of people would be gathered, and where the second and third interrogations were made by "another maid" and by the crowd, i.e. "they" ; Matthew 26:71,73; John 18:25

CHAPTER 27

Verse 4

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

Verse 9

Jeremy
The allusion is to Jeremiah 18:1-4; 19:1-3 but more distinctly to Zechariah 11:12,13.

Verse 33

And when
The Order of Events at the Crucifixion
The order of events at the crucifixion:

• (1) the arrival at Golgotha Matthew 27:33; Mark 15:22; Luke 23:33; John 19:17
• (2) the offer of the stupefying drink refused Matthew 27:34; Mark 15:23
• (3) Jesus is crucified between two thieves Matthew 27:35-38; Mark 15:24-28; Luke 23:33-38; John 19:18-24
• (4) He utters the first cry from the cross, "Father, forgive," etc. Luke 23:34.
• (5) The soldiers part His garments Matthew 27:35; Mark 15:24; Luke 23:34; John 19:23
• (6) The Jews mock Jesus Matthew 27:39-44; Mark 15:29-32; Luke 23:35-38
• (7) The thieves rail on Him, but one repents and believes Matthew 27:44; Mark 15:32; Luke 23:39-43.
• (8) The second cry from the cross, "To-day shalt thou be with me," etc. Luke 23:43.
• (9) The third cry, "Woman, behold thy son" John 19:26,27.
• (10) The darkness Matthew 27:45; Mark 15:33; Luke 23:44.
• (11) The fourth cry, "My God," etc. Matthew 27:46,47; Mark 15:34-36
• (12) The fifth cry, "I thirst" John 19:28.
• (13) The sixth cry, "It is finished" John 19:30.
• (14) The seventh cry, "Father, into thy hands," etc. Luke 23:46.
• (15) Our Lord dismisses his spirit Matthew 27:50; Mark 15:37; Luke 23:46; John 19:30. (See Scofield "Matthew 26:57")

Verse 37

This is
Cf Mark 15:26; Luke 23:38; John 19:19 These accounts supplement, but do not contradict one another. No one of the Evangelists quotes the entire inscription. All have "The King of the Jews." Luke adds to this the further words, "This is"; Matthew quotes the name, "Jesus"; whilst John gives the additional words "of Nazareth." The narratives combined give the entire inscription: "This is Matthew, Luke Jesus Matthew,John of Nazareth John the King of the Jews" all.

Verse 46

why
Psalms 22:3 gives the answer to this significant and terrible cry:

Verse 50

yielded up
Literally, "dismissed his spirit." The (Greek - ἀθέμιτος^[17]). This expression, taken with Mark 15:37; Luke 23:46; John 19:30. differentiates the death of Christ from all other physical death. He died by his own volition when He could say of His redemptive work, "It is finished." "No man taketh it from me, but I lay it down of myself" John 10:18.

Verse 51

veil
The veil which was rent was the veil which divided the holy place into which the priests entered from the holy of holies into which only the high priest might enter on the day of atonement, (See Scofield "Exodus 26:31") Leviticus 16:1-30 The rending of that veil, which was a type of the human body of Christ Hebrews 10:20 signified that a "new and living way" was opened for all believers into the very presence of God with no other sacrifice or priesthood save Christ's. (cf) ; Hebrews 9:1-8; 10:19-22.

Verse 52

graves
That these bodies returned to their graves is not said and may not be inferred. The wave-sheaf Leviticus 23:10-12 typifies the resurrection of Christ, but a sheaf implies plurality. It was a single "corn of wheat" that fell into the ground in the crucifixion and entombment of Christ John 12:24, it was a sheaf which came forth in resurrection. The inference is that these saints, with the spirits of "just men made perfect" Hebrews 12:23 from Paradise, went with Jesus Ephesians 4:8-10 into heaven.

Verse 56

James
Son of Alphaeus. (See Scofield "Matthew 4:21").

Verse 61

other Mary
Supposed to be Mary the mother of James and Joses.

Verse 63

After three days
See, Matthew 16:21; 17:23; 20:19; 26:61; Mark 8:31; 10:34; Luke 9:22; 18:33; 24:6,7; John 2:19

CHAPTER 28

Verse 1

In the end of the Sabbath
In the end of the Sabbath
The order of events, combining the four narratives, is as follows: Three women, Mary Magdalene, and Mary the mother of Jesus, and Salome, start for the sepulchre, followed by other women bearing spices. The three find the stone rolled away, and Mary Magdalene goes to tell the disciples. Luke 23:55-24:9; John 20:1,2. Mary, the mother of James and Joses, draws nearer the tomb and sees the angel of the Lord Matthew 28:2. She goes back to meet the other women following with the spices. Meanwhile Peter and John, warned by Mary Magdalene, arrive, look in, and go away John 20:3-10. Mary Magdalene returns weeping, sees the two angels and then Jesus John 20:11-18 and goes as He bade her to tell the disciples. Mary (mother of James and Joses), meanwhile, has met the women with the spices and, returning with them, they see the two angels. ; Luke 24:4,5; Mark 16:5. They also receive the angelic message, and, going to seek the disciples, are met by Jesus. Matthew 28:8-10.
end of Lit. end of the sabbaths. The sabbaths end, the first day comes. (See Scofield "Matthew 12:1"). Also see, John 20:19; Acts 20:7; 1 Corinthians 16:2; Revelation 1:10.
other Mary
Supposed to be Mary the mother of James and Joses.

Verse 2

the angel
an angel etc. (See Scofield "Hebrews 1:4").

Verse 5

angel
(See Scofield "Hebrews 1:4")

Verse 9

Jesus
The order of our Lord's appearances would seem to be: On the day of his resurrection:

• (1) To Mary Magdalene John 10:14-18.
• (2) To the women returning from the tomb with angelic message Matthew 28:8-10.
• (3) To Peter, probably in the afternoon Luke 24:34; 1 Corinthians 15:5.
• (4) To the Emmaus disciples toward evening Luke 24:13-31.
• (5) To the apostles, except Thomas Luke 24:36-43; John 20:19-24. Eight days afterward:
• (1) to the apostles, Thomas being present John 20:24-29. In Galilee: (1a) To the seven by the Lake of Tiberias John 21:1-23.
• (2) On a mountain, to the apostles and five hundred brethren 1 Corinthians 15:6. At Jerusalem and Bethany again:
• (1) To James 1 Corinthians 15:7.
• (2) To the eleven Matthew 28:16-20; Mark 16:14-20; Luke 24:33-53; Acts 1:3-12.

To Paul:

• (1) Near Damascus Acts 9:3-6; 1 Corinthians 15:8
• (2) In the temple Acts 22:17-21; 23:11.

To Stephen outside Jerusalem Acts 7:55.
To John on Patmos Revelation 1:10-19.

Verse 19

Go
With the death and resurrection of Jesus Christ begins the "dispensation of the grace of God" Ephesians 3:2, which is defined as "his kindness toward us through Christ Jesus"; and, "the gift of God: not of works, lest any man should boast." Ephesians 2:7-9, under grace God freely gives to the believing sinner eternal life Romans 6:23 accounts to him a perfect righteousness ; Romans 3:21,22; 4:4,5 and accords to him a perfect position Ephesians 1:6
The predicted results of this sixth testing of man are

• (1) the salvation of all who believe Acts 16:31.
• (2) judgment upon an unbelieving world and an apostate church. Matthew 25:31-46; 2 Thessalonians 1:7-10 ; 1 Peter 4:17,18; Revelation 3:15,16.
• (1) Man's state at the beginning of the dispensation of Grace Romans 3:19; Galatians 3:22; Ephesians 2:11,12.
• (2) Man's responsibility under grace John 1:11,12; 3:36; 6:28,29.
• (3) His predicted failure Matthew 24:37-39; Luke 18:8; 19:12-14.
• (4) The judgment 2 Thessalonians 2:7-12.

Name
The word is in the singular, the "name," not names. Father, Son, and Holy Spirit is the final name of the one true God. It affirms:

• (1) That God is one.
• (2) That He subsists in a personality which is threefold, indicated by relationship as Father and Son; by a mode of being as Spirit; and by the different parts taken by the Godhead in manifestation and in the work of redemption, e.g. John 3:5,6, (Spirit), John 3:16,17 (Father and Son). In ; Matthew 3:16,17; Mark 1:10,11; Luke 3:21,22 the three persons are in manifestation together.
• (3) The conjunction in one name of the Three affirms equality and oneness of substance. See O.T. Names of God:

(See Scofield "Genesis 1:1") See Scofield "Genesis 2:4" See Scofield "Genesis 14:18" See Scofield "Genesis 15:2" See Scofield "Genesis 17:1" See Scofield "Genesis 21:33" See Scofield "1 Samuel 1:3"
The next reference, Malachi 3:18, provides a Summary
(See Scofield "Malachi 3:18")
See "Lord" (See Scofield "Matthew 8:2")
"Word" (Logos), (See Scofield "John 1:1") "Holy Spirit," See Scofield "Acts 2:4" See "Christ, Deity of," See Scofield "John 20:28"
teach
Or, disciple. See Mark 16:15,16; Luke 24:47,48; Acts 1:8.

Verse 20

end of the world
consummation of the age.

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