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Software Vault: The Gold Collection
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Software Vault - The Gold Collection (American Databankers) (1993).ISO
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1992-09-08
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00307
[2] {peace}
Cf. John 14.27. Peace is spoken of in Scripture in three ways: (1)
"Peace with God"
# Ro 5:1
this is the work of Christ into which the individual enters by faith
# Eph 2:14-17 Ro 5:1
(2) "The peace of God"
# Phm 4:7
inward peace, the state of soul of that believer who, having
entered into peace with God through faith in Christ, has also committed
to God through prayer and supplication with thanksgiving all his
anxieties
# Lu 7:50 Phm 4:6
(3) Peace "on earth"
# Lu 2:14 Ps 72:7 85:10 Isa 9:6,7 11:1-12
the universal prevalency of peace in the earth under the kingdom.
# Mt 10:34
was Christ's warning that the truth which He was proclaiming would not
bring in the kingdom age of peace, but conflict rather.
# Joh 14:27
00317
[2] {violence}
It has been much disputed whether the "violence" here is external, as
against the kingdom in the persons of John the Baptist and Jesus; or
that, considering the opposition of the scribes and Pharisee, only the
violently resolute would press into it. Both things are true. The King
and his herald suffered violence, and this is the primary and greater
meaning, but also, some were resolutely becoming disciples.
# Lu 16:16
00326
[1] {greater}
Positionally greater, not morally. John the Baptist was as great
morally, as any man "born of woman," but as to the kingdom he but
announced it at hand. The kingdom did not then come, but was rejected,
and John was martyred, and the King presently crucified. The least in
the kingdom when it is set up in glory (see "Kingdom (N.T.)")
# Lu 1:31-33 1Co 15:24
will be in the fullness of power and glory. It is not heaven
which is in question, but Messiah's kingdom.
» See Note "Mt 3:2"
# Mt 6:23
00327
[1] {suffereth \\violence\\}
It has been much disputed whether the "violence" here is external, as
against the kingdom in the persons of John the Baptist and Jesus; or
that, considering the opposition of the scribes and Pharisees, only
the violently resolute would press into it. both things are true.
The King and His herald suffered violence, and this is the primary
and greater meaning, but also, some were resolutely becoming
disciples. CF
# Lu 16:16
00335
[1] {Then}
The kingdom of heaven announced as "at hand" by John the Baptist, by the
King Himself, and by the twelve, and attested by mighty works, has been
morally rejected. The places chosen for the testing of the nation,
Chorazin, Bethsaida, etc. having rejected both John and Jesus, the
rejected King now speaks of judgment. The final official rejection is
later.
# Mt 27:31-37
00343
[2] {Come}
The new message of Jesus. The rejected King now turns from the rejecting
nation and offers, not the kingdom, but rest and service to such in the
nation as are conscious of the need. It is a pivotal point in the
ministry of Jesus.
00346
[3] {sabbath}
(1) The sabbath ("cessation") appears in Scripture as the day of God's
rest in the finished work of creation.
# Ge 2:2,3
For 2500 years of human life absolutely no mention is made of it.
Then the sabbath was revealed
# Ex 16:23 Ne 9:13,14
made a part of the law
# Ex 20:8-11
and invested with the character of a "sign" between Jehovah and Israel,
and a perpetual reminder to Israel of their separation to God
# Ex 31:13-17
It was observed by complete rest
# Ex 35:2,3
and by Jehovah's express order a man was put to death for gathering
sticks on the sabbath day.
# Nu 15:32-36
Apart from maintaining the continued burnt-offering
# Nu 28:9
and its connection with the annual feasts
# Ex 12:16 Le 23:3,8 Nu 28:5
the seventh day sabbath was never made a day of sacrifice,
worship, or any manner of religious service. It was simply and only a
day of complete rest for man and beast, a humane provision for man's
needs. In Christ's words, "The sabbath was made for man, and not man for
the sabbath."
# Mr 2:27
(2) Our Lord found the observance of the day encrusted with rabbinical
evasions
# Mt 12:2
and restrictions, wholly unknown to the law, so that He was Himself
was held to be a sabbath breaker by the religious authorities of the
time. The sabbath will be again observed during the kingdom age
# Isa 66:23
(3) The Christian first day perpetuates in the dispensation of grace
the principle that one-seventh of the time is especially sacred, but
in all other respects is in contrast with the sabbath. One is the
seventh day, the other the first. The sabbath commemorates God's
creation rest, the first day Christ's resurrection. On the seventh
day God rested, on the first day Christ was ceaselessly active.
The sabbath commemorates a finished creation, the first day a finished
redemption. The sabbath was a day of legal obligation, the first day
one of voluntary worship and service. The sabbath is mentioned in the
Acts only in connection with the Jews, and in the rest of the N.T.
but twice.
# Col 2:16 Heb 4:4
In these passages the seventh day sabbath is explained to be to the
Christian not a day to be observed, but a type of the present rest
into which he enters when "he also ceases from his own works" and
trusts Christ.
00348
[1] {what David did}
Jesus' action
# Mt 12:1-7
is highly significant. "What David did" refers to the time of his
rejection and persecution by Saul.
# 1Sa 21:6
Jesus here is not so much the rejected Saviour as the rejected King;
hence the reference to David.