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V07550
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07551
[3] {flesh}
Flesh, Summary: "Flesh," in the ethical sense, is the whole natural
or unregenerate man, spirit, soul, and body, as centered upon self,
prone to sin, and opposed to God
# Ro 7:18
The regenerate man is not "in [the sphere of] the flesh, but in
[the sphere of] the Spirit
# Ro 8:9
but the flesh is still in him, and he may, according to his
choice, "walk after the flesh" or "in the Spirit"
# 1Co 3:1-4 Ga 5:16,17
In the first case he is a "carnal," in the second a "spiritual,"
Christian. Victory over the flesh will be the habitual
experience of the believer who walks in the Spirit
# Ro 8:2,4 Ga 5:16,17
07554
Scofield Reference Notes Book Introductions
(1917 Edition) The Revelation of St. John the Divine
WRITER: The Apostle John (1.1)
DATE: A.D. 96
THEME: The theme of the Revelation is Jesus Christ (1.1), presented in a
threefold way: (1) As to \\time\\: "which is, and which was, and
which is to come" (1.4); (2) as to \\relationships\\--the
churches (1.9-3.22), to the tribulation (4.1-19.21), to the
kingdom (20.1-22.21); (3) in His offices--High Priest (8.3-6),
Bridegroom (19.7-9), King-Judge (20.1-15).
But while Christ is thus the central \\theme\\ of the book, all
of the \\events\\ move toward one consummation, the bringing in
of the covenanted kingdom. The key-phrase is the prophetic
declaration of the "great voices in heaven" (11.15), lit, "The
world kingdom of our Lord and of his Christ has come." The book
is, therefore, a prophecy (1.3).
The three major \\divisions\\ of Revelation must be clearly held
if the interpretation is to be sane and coherent. John was
commanded to "write" concerning three classes of "things" (1.19):
I. Things past, "the things thou hast seen," i.e. the Patmos
vision, 1.1-20. II. Things present, "the things which are," i.e.
things then existing--obviously the churches. The temple had
been destroyed, the Jews dispersed: the testimony of God had been
committed to the Churches (1Ti 3.15). Accordingly we have seven
messages to seven representative churches, 2.1-3.22. It is
noteworthy that the church is not mentioned in chapters 5.-18.
III. Things future, "things which shall be hereafter," lit.
"after these," i.e. after the church period ends, 4.1-22.21. The
third major division, as Erdman (W.J.) has pointed out, falls
into a series of six sevens, with parenthetical passages, making,
with the church division, seven sevens. The six sevens are: 1.
The seals, 4.1-8.1. 2. The seven trumpets, 8.2-11.19. 3. The
seven personages, 12.1-14,20. 4. The seven vials (bowls),
15.1-16.21. 5. The seven dooms, 17.1-20.15. 6. The seven new
things, 21.1-22.21.
The parenthetical passages are: (I) The Jewish remnant and the
tribulation saints, 7.1-17. (II) The angel, the little book, the
two witnesses, 10.1-11.14. (III) The Lamb, the Remnant, and the
everlasting Gospel, 14.1-13. (IV) The gathering of the kings
at Armageddon, 16.13-16. (V) The four alleluias in heaven,
19.1-6. These passages do not advance the prophetic narrative.
Looking backward and forward they sum up results accomplished,
and speak of results yet to come as if they had already come. In
14.1, for example, the Lamb and Remnant are seen prophetically on
Mount Sion, though they are not actually there till 20.4-6.
The end of the church period (2.-3.) is left indeterminate. It
will end by the fulfilment of 1Th 4.14-17. Chapters 4.-19. are
believed to synchronize with Daniel's Seventieth Week (Dan 9.24,
note). The great tribulation begins at the middle of the "week,"
and continues three and a half years (Re 11.3-19.21). The
tribulation is brought to an end by the appearing of the Lord and
the battle of Armageddon (Mat 24.29,30 Re 19.11-21). The kingdom
follows (Re 20.4,5); after this the "little season" (Re 20.7-15),
and then eternity.
Interpreters of the Revelation should bear in mind two important
passages: 1Pe 1.12; 2Pe 1.20,21. Doubtless much which is
designedly obscure to us will be clear to those for whom it was
written as the time approaches.
07562
[1] {isle}
From 1.1 to 1.20 the Seer is on the earth, looking at the vision of
Christ. From 2.1 to 3.22 he is on the earth looking forward through the
church-age. From 4.1 to 11.1 he is "in the Spirit" (4.2; cf
# Eze 3:12-14
observing things in heaven and on earth. From 11.1 to 11.12 he is in
Jerusalem with the two witnesses. From 11.13 to the end he is in heaven
observing and recording things in heaven and upon the earth.
07573
[2] {angels} [3] {churches}
The natural explanation of the "messengers" is that they were men sent by
the seven churches to ascertain the state of the aged apostle, now an
exile in Patmos (cf)
# Php 4:18
but they figure any who bear God's messages to a church.
[3]
The messages to the seven churches have a fourfold application: (1)
Local, to the churches actually addressed; (2) admonitory, to all
churches in all time as tests by which they may discern their true
spiritual state in the sight of God; (3) personal, in the
exhortations to him "that hath an ear," and in the promise "to him
that overcometh"; (4) prophetic, as disclosing seven phases of the
\\spiritual\\ history of the church from, say, A.D. 96 to the end.
It is incredible that in a prophecy covering the church period, there
should be no such foreview. These messages must contain that
foreview if it is in the book at all, for the church does not appear
after 3.22. Again, these messages by their very terms go beyond the
local assemblies mentioned. Most conclusively of all, these messages
do present an exact foreview of the \\spiritual\\ history of the
church, and in this precise order. Ephesus gives the general state
at the date of the writing; Smyrna, the period of the great
persecutions; Pergamos, the church settled down in the world, "where
Satan's throne is," after the conversion of Constantine, say A.D.
316. Thyatira is the Papacy, developed out of the Pergamos state:
Balaamism (worldliness) and Nicolaitanism (priestly assumption)
having conquered. As Jezebel brought idolatry into Israel, so
Romanism weds Christian doctrine to pagan ceremonies. Sardis is the
Protestant Reformation, whose works were not "fulfilled."
Philadelphia is whatever bears clear testimony to the Word and the
Name in the time of self-satisfied profession represented by
Laodicea.
07579
[1] {Nicolaitanes}
From \\nikao\\, "to conquer," and \\laos\\, "the people," or "laity."
There is no ancient authority for a \\sect\\ of the Nicolaitanes. If the
word is symbolic it refers to the earliest form of the notion of a
priestly order, or "clergy," which later divided an equal brotherhood
# Mt 23:8
into "priests" and "laity." What in Ephesus was "deeds"
# Eph 2:6
had become in Pergamos a "doctrine
# Re 2:15
07587
[2] {The \\doctrine\\ of Balaam}
The doctrine of Balaam (CF)
» See Note 2Pe 2.15
» See Note Jude 11
was his teaching Balak to corrupt the people who could not be cursed.
# Nu 31:15,16 22:5 23:8
by tempting them to marry women of Moab, defile their separation, and
abandon their pilgrim character. It is that union with the world and
the church which is spiritual unchastity.
# Jas 4:4
Pergamos had lost the pilgrim character and was "dwelling"
# Re 2:13
"where Satan's throne is," in the world.
# Joh 12:31 14:30 16:11