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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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V06800
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06812
[1] {account}
Verses 17, 18 perfectly illustrate imputation: "Receive him as
myself"--reckon to him my merit; "If he hath wronged thee or oweth thee
ought, put that on mine account"--reckon to me his demerit. See
"Imputation,"
# Le 25:50
» See Note "Jas 2:23"
06820
The Scofield Reference Notes The Jewish-Christian Epistles followed by
Introduction to Hebrews. (1917 Edition)
In Hebrews, James, First and Second Peter, and Jude we have a group
of inspired writings differing in important respects from Paul's
Epistles. But this difference is in no sense one of conflict. All
present the same Christ, the same salvation, the same morality. The
difference is one of extension, of development. The Jewish-Christian
writings deal with the elementary and foundational things of the
Gospel, while to Paul were given the revelations concerning the
church, her place in the counsels of God, and the calling and hope of
the believer as vitally united to Christ in the one body.
The other characteristic difference is that while Paul has in view
the body of true believers, who are therefore assuredly saved,the
Judaeo-Christian writers view the church as a professing body in
which, during this age, the wheat and tares are mingled.
# Mt 13:24-30
Their writings, therefore, abound, in warnings calculated
to arouse and alarm the mere professor. A word of caution is,
however, needful at this point. The persons warned are neither mere
hypocrites, nor mere formalists. So far as they have gone their
experiences are perfectly genuine. It is said of the supposed
persons in Heb 6.4-9 that they had been "enlightened," and the same
word is use Heb 10.32, translated "illuminated." They are said, too,
to have "tasted" of the heavenly gift, and again a word importing
reality is used, for it occurs in Heb 2.9 of the death of Christ.
The true point of the divine solicitude is expressed in verses 1 and
2. It is that they shall go on. They have made a real beginning,
but it is not said of them that they have faith, and it is said
(verse 9) that "things that accompany salvation" are "better." This
fear lest beginners will "come short" is the theme of Heb 3.7-4.3.
The men in
# Mt 7:21-13
are not conscious hypocrites--they are utterly surprised at their
exclusion. Characteristic contrasts are,
# Heb 6:4-6 Ro 8:29-39 2Pe 1:10 Phm 1:6
In this respect these Epistles group with # Mat 13.-23 and
Ac 2.-9. The two Epistles of Peter, however, are less Jewish and more
truly catholic than the other Jewish-Christian writings. He
addressed, in his First Epistle, neither Jews as such, not even
Christian Jews of Jerusalem, or Judea, but of the dispersion; while
Second Peter is not distinctively Jewish at all.
The Epistle of Paul the Apostle to the Hebrews
WRITER The authorship of Hebrews has been in controversy from the
earliest times. The book is anonymous, but the reference in
# 2Pe 3:15
seems conclusive that Paul was the writer. See also
# Heb 13:23
All agree that, whether by Paul or another, the point of
view is Pauline. We undoubtedly have here the method of Paul's
synagogue addresses. No book of Scripture more fully
authenticates itself as inspired.
DATE From internal evidence it is clear that Hebrews was written
before the destruction of the Temple, A.D. 70 (cf 10.11).
THEME The doctrinal passages reveal the purpose of the book. It was
written with a twofold intent: (1) To confirm Jewish Christians
by showing that Judaism had come to an end through the
fulfilment by Christ of the whole purpose of the law; and (2)
the hortatory passages show that the writer had in view the
danger ever present to Jewish professed believers of either
lapsing back into Judaism, or of pausing short of true faith in
Jesus Christ. It is clear from the Acts that even the
strongest of the believers in Palestine were held to a
strange mingling of Judaism and Christianity (e.g.
# Ac 21:18-24
and that snare would be especially apt to entangle professed
Christians amongst the Jews of the dispersion.
The key-word is "better." Hebrews is a series of contrasts
between the good things of Judaism and the better things of
Christ. Christ is "better" than angels, than Moses, than Joshua,
than Aaron; and the New Covenant than the Mosaic Covenant.
Church truth does not appear, the ground of gathering only being
stated (13.13). The whole sphere of Christian profession is
before the writer; hence exhortations necessary to warn and alarm
a mere professor.
Hebrews is in six divisions, but these include five parenthetic
passages of exhortation. I. The great salvation. 1.1-2.18
(2.1-4, parenthetic). II. The rest of God, 3.1-4.16 (all
parenthetic). III. Our great High Priest, 5.1-8, 6 (5.11-6.12,
parenthetic). IV. The new covenant and the heavenly sanctuary,
8.7-10.39 (10.26-39, parenthetic). V. The superiority of the
faith way, 11.1-40. VI. The worship and walk of the
believer-priest, 12.1-13.25 (12.3-17, parenthetic).
06823
[1] {angels}
Angel, Summary: Angel, "messenger," is used of God, of men, and of an
order of created spiritual beings whose chief attributes are strength
and wisdom.
# 2Sa 14:20 Ps 103:20 104:4
In the O.T. the expression
"the angel of the Lord" (sometimes "of God") usually implies the
presence of Deity in angelic form.
# Ge 16:1-13 21:17-19 22:11-16 31:11-13 Ex 3:2-4 Jud 2:1 6:12-16 13:3-22
See Note "Mal 3:1"
The word angel is used of men in
# Lu 7:24 Jas 2:25 Re 1:20 2:1,8,12,18 3:1,7,14
In
# Re 8:3-5
Christ is evidently meant. Sometimes angel is used of the spirit of
man.
# Mt 18:10 Ac 12:15
Though angels are spirits
# Ps 104:4 Heb 1:14
power is given them to become visible in the semblance of human form.
# Ge 19:1
cf
# Ge 19:5 Ex 3:2 Nu 22:22-31 Jud 2:1 6:11,22 13:3,6 1Ch 21:16,20
# Mt 1:20 Lu 1:26 Joh 20:12 Ac 7:30 12:7,8
etc.). The word is always used in the masculine gender, though
sex, in the human sense, is never ascribed to angels.
# Mt 22:30 Mr 12:25
They are exceedingly numerous.
# Mt 26:53 Heb 12:22 Re 5:11 Ps 68:17
The power is inconceivable.
# 2Ki 19:35
Their place is about the throne of God.
# Re 5:11 7:11
Their relation to the believer is that of "ministering spirits, sent
forth to minister for them who shall be heirs of salvation," and this
ministry has reference largely to the physical safety and well-being
of believers.
# 1Ki 19:5 Ps 34:7 91:11 Da 6:22 Mt 2:13,19 4:11 Lu 22:43 Ac 5:19
# Ac 12:7-10
From
# Heb 1:14 Mt 18:10 Ps 91:11
it would seem that this care for the heirs of salvation begins in
infancy and continues through life. The angels observe us
# 1Co 4:9 Eph 3:10 Ec 5:6
a fact which should influence conduct. They receive departing
saints.
# Lu 16:22
Man is made "a little lower than the angels," and
in incarnation Christ took "for a little "time" this lower place.
# Ps 8:4,5 Heb 2:6,9
that He might lift the believer into His own sphere above angels.
# Heb 2:9,10
The angels are to accompany Christ in His second advent.
# Mt 25:31
To them will be committed the preparation of the judgment of the
nations.
# Mt 13:30,39,41,42
» See Note "Mt 25:32"
The kingdom-age is not to be subject to angels, but to Christ and
those for whom He was made a little lower than the angels.
# Heb 2:5
An archangel, Michael, is mentioned as having a particular relation
to Israel and to the resurrections.
# Da 10:13,21 12:1,2 Jude 1:9 1Th 4:16
The only other angel whose name is revealed Gabriel, was
employed in the most distinguished services.
# Da 8:16 9:21 Lu 1:19,26
Fallen angels. Two classes of these are mentioned: (1) "The angels
which kept not their first estate [place], but left their own
habitation," are "chained under darkness," awaiting judgment.
# 2Pe 2:4 Jude 1:5 1Co 6:3 Joh 5:22
» See Note "Ge 6:4"
(2) The angels who have Satan
# Ge 3:1
» See Note "Re 20:10"
The origin of these is nowhere explicitly revealed. They may be
identical with the demons.
» See Note "Mt 7:22"
For Satan and his angels everlasting fire is prepared.
# Mt 25:41 Re 20:10