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 SCOFIELD REFERENCE NOTES  The Four Gospels

      The four Gospels record the eternal being, human ancestry, birth,
 resurrection, and ascension of Jesus the Christ, Son of God, and Son of Man.
 They record also a selection from the incidents of His life, and from His
 words and works.  Taken together, they set forth, not a biography, but a
 Personality.

      These two facts, that we have in the four Gospels a complete
 Personality, but not a complete biography, indicate the spirit and
 intent in which we should approach them.  What is important is that
 through these narratives we should come to see and know Him whom they
 reveal.  It is of relatively small importance that we should be able to
 piece together out of these confessedly incomplete records
 # Joh 21:25
 a connected story of His life.  For some adequate reason -- perhaps
 lest we should be too much occupied with "Christ after the flesh"-- it
 did not please God to cause to be written a biography of His Son.  The
 twenty-nine formative years are passed over in a silence which is
 broken but once, and that in but twelve brief verses of Luke's Gospel.
 It may be well to respect the divine reticencies.

      But the four Gospels, though designedly incomplete as a story, are
 divinely perfect as a revelation.  We may not through them know everything
 that He did, but we may know the Doer.  In four great characters, each of
 which completes the other three, we have Jesus Christ Himself.  The
 Evangelists never describe Christ--they set Him forth.  They tell us almost
 nothing of what they thought about Him, they let Him speak and act for
 himself.

      This is the essential respect in which these narratives differ from
 mere biography or portraiture.  "The words that I speak unto you, they are
 spirit, and they are life."  The student in whom dwells an ungrieved Spirit
 finds here the living Christ.

      The distinctive part which each Evangelist bears in this presentation
 of the living Christ is briefly note in separated Introductions, but it may
 be profitable to add certain general suggestions.

      I. The Old Testament is a divinely provided Introduction to the New;
 and whoever comes to the study of the four Gospels with a mind saturated
 with the Old Testament foreview of the Christ, His person, work, and
 kingdom, with find them open books.

      For the Gospels are woven of Old Testament quotation, allusion, and
 type.  The very first verse of the New Testament drives the thoughtful
 reader back to the Old; and the risen Christ sent His disciples to the
 ancient oracles for an explanation of His sufferings and glory
 # Lu 24:27,44,45
 One of His last ministries was the opening of their understandings to
 understand the Old Testament.

      Therefore, in approaching the study of the Gospels the mind should be
 freed, so far as possible, from mere theological concepts and
 presuppositions.  Especially is it necessary to exclude the notion--a
 legacy in Protestant thought from post apostolic and Roman Catholic
 theology--that the church is the true Israel, and that the Old Testament
 foreview of the kingdom is fulfilled in the Church.

      Do not, therefore, assume interpretations to be true because familiar.
 Do not assume that "the throne of David"
 # Lu 1:32
 is synonymous with "My Father's throne"
 # Re 3:21
 or that "the house of Jacob"
 # Lu 1:33
 is the Church composed both of Jew and Gentile.

      II. The mission of Jesus was, primarily, to the Jews
 # Mt 10:5,6 15:23-25 Joh 1:11
 He was "made under the law"
 # Ga 4:4
 and was a "minister of the circumcision for the truth of God, to confirm
 the promises made unto the fathers"
 # Ro 15:8
 and to fulfil the law that grace might flow out.

      Expect, therefore, a strong legal and Jewish colouring up to the cross.
 # Mt 5:17-19 6:12
 * cf
 # Eph 4:32 Mt 10:5,6 15:22-28 Mr 1:44 Mt 23:2
 The Sermon on the Mount is law, not grace, for it demands as the condition
 of blessing
 # Mt 5:3-9
 that perfect character which grace, through divine power, creates
 # Ga 5:22,23

      III. The doctrines of grace are to be sought in the Epistles, not in
 the Gospels; but those doctrines rest back upon the death and resurrection
 of Christ, and upon the great germ-truths to which He gave utterance, and
 of which the Epistles are the unfolding.  Furthermore, the only perfect
 example of perfect grace is the Christ of the Gospels.

      IV. The Gospels do not unfold the doctrine of the Church.  The word
 occurs in Matthew only.  After His rejection as King and Saviour by the
 Jews, our Lord, announcing a mystery until that moment "hid in God"
 # Eph 3:3-10
 said, "I will build my church."
 # Mt 16:16,18
 It was, therefore, yet future; but His personal ministry had gathered
 out the believers who were, on the day of Pentecost, by the baptism
 with the Spirit, made the first members of "the church which is his body"
 # 1Co 12:12,13 Eph 1:23 1Co 12:12,13 Eph 1:23

      The Gospels present a group of Jewish disciples, associated on earth
 with a Messiah in humiliation; the Epistles a Church which is the body of
 Christ in glory, associated with Him in the heavenlies, co-heirs with Him
 of the Father, co-rulers with Him over the coming kingdom, and, as to the
 earth, pilgrims and strangers
 # 1Co 12:12,13 Eph 1:3-14,20-23 2:4-6 1Pe 2:11

      V. The Gospels present Christ in His three offices of Prophet, Priest
 and King.

      As Prophet His ministry does not differ in kind from that of the Old
 Testament prophets.  It is the dignity of His person that which makes him
 the unique Prophet.  Of old, God spoke through the prophets; now He speaks
 in the Son.
 # Heb 1:1,2
 The old prophet was a voice from God; the Son is God himself.
 # De 18:18,19

      The prophet in any dispensation is God's messenger to His people,
 first to establish truth, and secondly, when they are in declension and
 apostasy to call them back to truth.  His message, therefore, is, usually,
 one of rebuke and appeal.  Only when these fall on deaf ears does he become
 a foreteller of things to come.  In this, too, Christ is at one with the
 other prophets.  His predictive ministry follows His rejection as King.

      The sphere and character of Christ's Kingly Office are defined in the
 Davidic Covenant
 # 2Sa 7:8-16
 and refs, as interpreted by the prophets, and confirmed by the New
 Testament.  The latter in no way abrogates or modifies either the
 Davidic Covenant or its prophetic interpretation.  It adds details
 which were not in the prophet's vision.  The Sermon on the Mount is an
 elaboration of the idea of "righteousness" as the predominant
 characteristic of the Messianic kingdom.
 # Isa 11:2-5 Jer 23:5,6 33:14-16
 The Old Testament prophet was perplexed by seeing in one horizon, so to
 speak, the suffering and glory of Messiah.
 # 1Pe 1:10-11
 The New Testament shows that these are separated by the present
 church-age, and points forward to the Lord's return as the time when
 the Davidic Covenant of blessing through power will be fulfilled
 # Lu 1:30-33 Ac 2:29-36 15:14-17
 just as the Abrahamic Covenant of blessing through suffering was
 fulfilled at His first coming.
 # Ac 3:25 Ga 3:6-14

      Christ is never called King of the Church.  "The King" is indeed one
 of the divine titles, and the Church in her worship joins Israel in
 exalting "the king, eternal, immortal, invisible."
 # Ps 10:16 1Ti 1:17
 But the church is to reign with Him.  The Holy Spirit is now calling
 out, not the subjects, but the co-heirs and co-rulers of the kingdom
 # 2Ti 2:11,12 Re 1:6 3:21 5:10 Ro 8:15-18 1Co 6:2,3

      Christ's priestly office is the complement of His prophetic office.
 The prophet is God's representative with the people; the priest is the
 people's representative with God.  Because they are sinful he must be a
 sacrificer; because they are needy he must be a compassionate
 intercessor.
 # Heb 5:1,2 8:1-3

 So Christ, on the cross, entered upon his high-priestly work,
 offering Himself without spot unto God
 # Heb 9:14
 as now He compassionates His people in an ever-living intercession
 # Heb 7:23
 Of that intercession, John 17 is the pattern.
 # Joh 17:1-18:1

      VI. Distinguish, in the Gospels, interpretation from moral application.
 Much in the Gospels which belongs in strictness of interpretation to the
 Jew or the kingdom is yet such a revelation of the mind of God, and so
 based on eternal principles, as to have a moral application to the people
 of God, whatever their position dispensationally.  It is always true
 that the "pure in heart" are happy because they "see God," and that
 "woe" is the portion of the religious formalists whether under law or
 grace.

      VII. Especial emphasis rests upon that to which all four Gospels
 bear a united testimony. That united testimony is sevenfold:

      1. In all alike is revealed the one unique Personality.  The one Jesus
 is King in Matthew, Servant in Mark, Man in Luke, and God in John.
 But not only so; for Matthew's King is also Servant, Man, and God; and
 Mark's Servant is also King, and Man, and God; Luke's Man is also King
 and Servant, and God; and John's eternal Son is also King, and
 Servant, and Man.

      The pen is a different pen; the incidents in which He is seen are
 sometimes different incidents; the distinctive character in which He is
 presented is a different character; but He is always the same Christ.
 That fact alone would mark these books as inspired.

      2. All the Evangelists record the ministry of John the Baptist.
      3. All record the feeding of the five thousand.
      4. All record Christ's offer of Himself as King, according to Micah.
      5. All record the betrayal by Judas; the denial by Peter; the
 trial, crucifixion, and literal resurrection of Christ.  And this
 record is so made as to testify that the death of Christ was the
 supreme business which brought Him into the world; that all which
 precedes that death is but preparation for it; and that from it flow
 all the blessings which God ever has or ever will bestow upon man.
      6. All record the resurrection ministry of Christ; a ministry which
 reveals Him as unchanged by the tremendous event of his passion, but a
  ministry keyed to a new note of universality, and of power.
      7. All point forward to His second coming.
 ___________________________________________________________________________
 SCOFIELD REFERENCE NOTES  The Gospel according to ST. MATTHEW

 WRITER:  The writer of the first Gospel, as all agree, was Matthew, called
 also Levi, a Jew of Galilee who had taken service as a tax-gatherer under
 the Roman oppressor.  He was, therefore, one of the hated and ill-reputed
 publicans.

 DATE: The date of Matthew has been much discussed, but no convincing reason
 has been given for the discrediting the traditional date of A. D. 37.

 THEME:  The scope and purpose of the book are indicated in the first
 verse.  Matthew is the "book of the generation of Jesus Christ, the Son of
 David, the Son of Abraham" (MT. 1.1).  This connects him at once with two
 of the most important of the Old Testament Covenants: the Davidic Covenant
 of kingship, and the Abrahamic Covenant of promise.
 # 2Sa 7:8-16 Ge 15:18

      Of Jesus Christ in that twofold character, then, Matthew writes.
 Following the order indicated in the first verse, he writes first of the
 King, the son of David; then of the Son of Abraham, obedient unto death,
 according to the Isaac type
 # Ge 22:1-18 Heb 11:17-19

      But the prominent character of Christ in Matthew is that of the
 covenanted King, David's "righteous Branch"
 # Jer 23:5 33:15
 Matthew records His genealogy; His birth in Bethlehem the city of David,
 according to Micah (5. 2);
 # Mic 5:2
 the ministry of His forerunner according to Malachi
 # Mal 3:1
 His rejection by Israel; and His predictions of His second coming
 in power and great glory.

      Only then (MT 26.-28.) does Matthew turn to the earlier covenant, and
 record the sacrificial death of the son of Abraham.

      This determines the purpose and structure of Matthew.  It is
 peculiarly the Gospel for Israel; and, as flowing from the death of
 Christ, a Gospel for the whole world.

      Matthew falls into three principal divisions:

      I. The manifestation to Israel and rejection of Jesus Christ the Son
 of David, born King of the Jews, 1. 1-25.46.  The subdivisions of this
 part are: (1) The official genealogy and birth of the King, 1. 1-25; (2)
 the infancy and obscurity of the King, 2. 1-23; (3) the kingdom "at hand,"
 3. 1-12.50 (the order of events of this subdivision is indicated in the
 text); (4) the mysteries of the kingdom, 13. 1-52; (5) the ministry of the
 rejected King, 13. 53-23. 39; (6) the promise of the King to return in
 power and great glory, 24. 1-25. 46.

       II.  The sacrifice and resurrection of Jesus Christ, the Son of
 Abraham, 26. 1-28. 8.

       III.  The risen Lord in ministry to His own, 28. 9-20.

       The events recorded in Matthew cover a period of 38 years (Ussher).
00016
 [1] Six Mary's are to be distinguished in the N.T.: (1) the mother of
     Jesus; always clearly identified by the context.  (2) Mary Magdalene,
     a woman of Magdala, " out of whom went seven demons"

 # Lu 8:2
   She is never mentioned apart from the identifying word "Magdalene."

   (3) The mother of James (called "the less,"
 # Mr 15:40
   and Joses, the apostles.  A comparison of
 # Joh 19:25 Mt 27:56 Mr 15:40
   establishes the inference that this
   Mary, the mother of James the less, and of Joses was the wife of
   Alphaeus (called also Cleophas),
 # Joh 19:25
   and a sister of Mary the mother of Jesus.  Except in
 # Mt 27:61 28:1
   where she is called "the other Mary (i.e.  "other" than her sister,
   Mary the Virgin); and
 # Joh 19:25
   where she is called "of Cleophas," she is mentioned only in connection
   with one or both of her sons.  (4) Mary of Bethany, sister of Martha
   and Lazarus, mentioned by name only in
 # Lu 10:39-42 Joh 11:1,2,19,20,28,31,32,45 12:3
   but referred to in
 # Mt 26:7 Mr 14:3-9
   (5) The mother of John Mark and sister of Barnabas
 # Ac 12:12
   (6) A helper of Paul in Rome
 # Ro 16:6


 [2] The changed expression here is important.  It is no longer, "who
     begat," but, "Mary, of whom was born Jesus."  Jesus was not
     begotten of natural generation.

 [3] Christ (Christos=anointed), the Greek form of the Hebrew "Messiah"
 # Da 9:25,26 Zec 12:8 De 18:15-19 Ps 110:4 2Sa 7:7-10 1Ki 19:16 Ex 29:7
 # 1Sa 16:13 Mt 3:16 Mr 1:10,11 Lu 3:21,22 Joh 1:32,33
 # Da 9:25,26
   is the official name of our Lord, as Jesus is his human name.
   The name, or title, "Christ" connects Him with the entire O.T. foreview
 » See Note "Zec 12:8"
   of a coming prophet
 # De 18:15-19
   Priest
 # Ps 110:4
   and
   king
 # 2Sa 7:7-10
   As these were typically anointed with oil
 # 1Ki 19:16 Ex 29:7 1Sa 16:13
   so Jesus was anointed with the Holy Spirit
 # Mt 3:16 Mr 1:10,11 Lu 3:21,22 Joh 1:32,33
   thus becoming officially "the Christ."
00026
 [4] Called Herod the Great, son of Antipater, an Idumean

 » See Note "Ge 36:1"
   and Cypros, an Arabian woman.  Antipater was appointed procurator of
   Judea by Julius Caesar, B.C. 47.  At the age of fifteen Herod was
   appointed to the government of Galilee.  B.C. 40 the Roman senate
   made him king of Judea.  An able, strong, and cruel man, he increased
   greatly the splendour of Jerusalem, erecting the temple which was the
   centre of Jewish worship in the time of our Lord.
00027
 [1] {King}

   "The King" is one of the divine titles
 # Ps 10:16
   and so used in the worship of the Church
 # 1Ti 1:17
   but Christ is never called "King of the Church."  He is "King of
   the Jews"
 # Mt 2:2
   and lord and "Head of the Church"
 # Eph 1:22,23
   See "Church" (Mt 16.18 He 12.23).
 » See Note "Mt 16:18"
 » See Note "Heb 12:23"
 # Mt 16:18 Heb 12:23
00029
 [2] {Scribes}

   Gr. grammateis, "writer."  Heb. spherim, "to write," "set in order,"
   "count." The scribes were so called because it was their office to make
   copies of the Scriptures; to classify and teach the precepts of oral
   law
 » See Note "Mt 3:7"
   and to keep careful count of every letter in the O.T. writings.  Such
   an office was necessary in a religion of law and precept, and was an
   O.T. function
 # 2Sa 8:17 20:25 1Ki 4:3 Jer 8:8 36:10,12,26
   To this legitimate work the scribes added a record of rabbinical
   decisions on questions of ritual (Halachoth); the new code resulting
   from those decisions (Mishna);  the Hebrew sacred legends (Gemara,
   forming with the Mishna the Talmud); commentaries on the O.T.
   (Midrashim); reasonings upon these (Hagada); and finally, mystical
   interpretations which found in Scripture meanings other than the
   grammatical, lexical, and obvious ones (the Kabbala); not unlike the
   allegorical method of Origen, or the modern Protestant "spiritualizing"
   interpretation.  In our Lord's time, to receive this mass of writing
   superposed upon the Scriptures was to be orthodox; to return to the
   Scriptures themselves was heterodoxy--our Lord's most serious offence.
00040
 [3] {Out of Egypt}

   The words quoted are in
 # Ho 11:1
   and the passage illustrates the truth that prophetic utterances often
   have a latent and deeper meaning than at first appears.  Israel,
   nationally, was a "So 1:1"
 # Ex 4:22
   but Christ was the greater "So 1:1"
 # Ro 9:4,5 Isa 41:8 42:1-4 52:13,14
   where the servant-nation and the Servant-Son are both in view.