Scofield Reference Bible Notes/Genesis

by Cyrus Ingerson Scofield

THE FIRST BOOK OF MOSES

CALLED

GENESIS.

Genesis is the book of beginnings. It records not only the beginning of the heavens and the earth, and of plant, animal, and human life, but also of all human institutions and relationships. Typically, it speaks of the new birth, the new creation, where all was chaos and ruin. With Genesis begins also that progressive self-revelation of God which culminates in Christ. The three primary names of Deity, Elohim, Jehovah, and Adonai, and the five most important of the compound names, occur in Genesis; and that in an ordered progression which could not be changed without confusion. The problem of sin as affecting man's condition in the earth and his relation to God, and the divine solution of that problem are here in essence. Of the eight great covenants which condition human life and the divine redemption, four, the Edenic, Adamic, Noahic, and Abrahamic Covenants are in this book; and these are the fundamental covenants to which the other four, the Mosaic, Palestinian, Davidic, and New Covenants, are related chiefly as adding detail or development. Genesis enters into the very structure of the New Testament, in which it is quoted above sixty times in seventeen books. In a profound sense, therefore, the roots of all subsequent revelation are planted deep in Genesis, and whoever would truly comprehend that revelation must begin here. The inspiration of Genesis and it character as a divine revelation are authenticated by the testimony of Christ (Matthew 19:4-6; 24:37-39; Mark 10:4-9; Luke 11:49-51; 17:26-29,32 ; John 1:5; 7:21-23; 8:44,56).
Genesis is in five chief divisions:

• Creation (1:1-2:25)
• The fall and redemption (3:1-4,7).
• The Diverse Seeds, Cain and Seth, to the Flood (4:8-7:24).
• The Flood to Babel (8:1-11:9).
• From the call of Abram to the death of Joseph (11:10-50:26).

The events recorded in Genesis cover a period of 2,315 years (Ussher).

Elohim (sometimes El or Elah), English form “God.” the first of the three primary names of Deity, is a uni-plural noun formed from El = strength, or the strong e and Alah, to swear, to bind oneself by an oath, so implying faithfulness. This uni-plurality implied in the name is directly asserted in Gen. 1:26 (plurality), 27 unity)- see also Gen. 3. 22. Thus the Trinity is latent in Elohim. As meaning primarily the Strong One it is fitly used in the first chapter of Genesis. Used in the O. T. about 2500 times. See also Gen. 2. 4, note; 2. 7; 14. 18, note; 15. 2, note; 7. 1, note; 21. 33, note; 1 Sam. 1. 3, note.

without form and void
Jeremiah 4:23-26; Isaiah 24:1; 45:18 clearly indicate that the earth had undergone a cataclysmic change as the result of divine judgment. The face of the earth bears everywhere the marks of such a catastrophe. There are not wanting imitations which connect it with a previous testing and fall of angels.
See Ezekiel 28:12-15; Isaiah 14:9-14 which certainly go beyond the kings of Tyre and Babylon.

Let there be light
Neither here nor in verses 14-18 is an original creative act implied. A different word is used. The sense is, made to appear; made visible. The sun and moon were created "in the beginning." The "light" of course came from the sun, but the vapour diffused the light. Later the sun appeared in an unclouded sky.

Verse 5

day
The word "day" is used in Scripture in three ways:

• (1) that part of the solar day of twenty-four hours which is light Genesis 1:5,14; John 9:4; 11:9.
• (2) such a day, set apart for some distinctive purpose, as, "day of atonement" (Leviticus 23:27); "day of judgment" Matthew 10:15.
• (3) a period of time, long or short, during which certain revealed purposes of God are to be accomplished, as "day of the Lord."

evening
The use of "evening" and "morning" may be held to limit "day" to the solar day; but the frequent parabolic use of natural phenomena may warrant the conclusion that each creative "day" was a period of time marked off by a beginning and ending.

Verse 6

firmament Lit. expanse (i.e. of waters beneath, of vapour above).

Verse 8

firmament i.e. the expanse above, the "heaven" of the clouds. Genesis 7:11; 8:2.

Verse 11

bring forth grass
It is by no means necessary to suppose that the life-germ of seeds perished in the catastrophic judgment which overthrew the primitive order. With the restoration of dry land and light the earth would "bring forth" as described. It was "animal" life which perished, the traces of which remain as fossils. Relegate fossils to the primitive creation, and no conflict of science with the Genesis cosmogony remains. Typist's Note: THE GAP THEORY]]

Verse 14

Psa 136:5-9.

Verse 16

greater light
The "greater light" is a type of Christ, the "Sun of righteousness" Malachi 4:2. He will take this character at His second advent. Morally the world is now in the state between ; Genesis 1:3-16; Ephesians 6:12; Acts 26:18; 1 Peter 2:9. The sun is not seen, but there is light. Christ is that light John 1:4,5,9 but "shineth in darkness," comprehended only by faith. As "Son of righteousness" He will dispel all darkness. Dispensationally the Church is in place as the "lesser light," the moon, reflecting the light of the unseen sun. The stars Genesis 1:16 are individual believers who are "lights" ; Philippians 2:15,16; John 1:5.
A type is a divinely purposed illustration of some truth. It may be:

• (1) a person Romans 5:14
• (2) an event 1 Corinthians 10:11
• (3) a thing Hebrews 10:20
• (4) an institution Hebrews 9:11
• (5) a ceremonial 1 Corinthians 5:7

Types occur most frequently in the Pentateuch, but are found, more sparingly, elsewhere. The antitype, or fulfilment of the type, is found, usually, in the New Testament.
made The word does not imply a creative act; vs. Genesis 1:14-18 are declarative of function merely. ==Verse 17== heaven
i.e. the "heaven" of the stars; e.g. Genesis 15:5; Luke 23:43.

Verse 21

every living creature
The second clause, "every living creature," as distinguished from fishes merely, is taken up again in verse 24, showing that in the second creative act all animal life is included.

Verse 24

living creature
"Creature," Heb. nephesh, trans. soul in Genesis 2:7 and usually. In itself nephesh, or soul, implies self-conscious life, as distinguished from plants, which have unconscious life. In the sense of self-conscious life animals also have "soul." See verses ; Genesis 1:26,27; 2:7,21-23. (See Scofield "Genesis 1:26").

Verse 26

make man in our image
Man. Genesis 1:26,27, gives the general, Genesis 2:7,21-23 the particular account of the creation of man. The revealed facts are:

• (1) Man was created not evolved. This is
• (a) expressly declared, and the declaration is confirmed by Christ Matthew 19:14; Mark 10:6,
• (b) "an enormous gulf, a divergence practically infinite" (Huxley) between the lowest man and the highest beast, confirms it;
• (c) the highest beast has no trace of God-consciousness--the religious nature;
• (d) science and discovery have done nothing to bridge that "gulf."
• (2) That man was made in the "image and likeness" of God. This image is found chiefly in man's tri-unity, and in his moral nature. Man is "spirit and soul and body" 1 Thessalonians 5:23.

"Spirit" is that part of man which "knows" 1 Corinthians 2:11 and which allies him to the spiritual creation and gives him God-consciousness. "Soul" in itself implies self-consciousness life, as distinguished from plants, which have unconscious life. In that sense animals also have "soul" Genesis 1:24. But the "soul" of man has a vaster content than "soul" as applied to beast life. It is the seat of emotions, desires, affections Psalms 42:1-6. The "heart" is, in Scripture usage, nearly synonymous with "soul." Because the natural man is, characteristically, the soulual or physical man, "soul" is often used as synonymous with the individual, e.g. Genesis 12:5. The body, separable from spirit and soul, and susceptible to death, is nevertheless an integral part of man, as the resurrection shows ; John 5:28,29; 1 Corinthians 15:47-50; Revelation 20:11-13. It is the seat of the senses (the means by which the spirit and soul have world-consciousness) and of the fallen Adamic nature. Romans 7:23,24.
us Genesis 11:7

Verse 28

DISPENSATION
A dispensation is a period of time during which man is tested in respect of obedience to some specific revelation of the will of God. Seven such dispensations are distinguished in Scripture. (See Scofield "Genesis 1:28"), note 5.
And God blessed them
The First Dispensation: Innocency. Man was created in innocency, placed in a perfect environment, subjected to an absolutely simple test, and warned of the consequence of disobedience. The woman fell through pride; the man deliberately. 1 Timothy 2:14 God restored His sinning creatures, but the dispensation of innocency ended in the judgment of the Expulsion Genesis 3:24 See, for the other dispensations;
Conscience (See Scofield "Genesis 3:23")
Human Government (See Scofield "Genesis 8:21")
Promise (See Scofield "Genesis 12:1")
Law (See Scofield "Exodus 19:8")
Grace (See Scofield "John 1:17")
Kingdom (See Scofield "Ephesians 1:10")
Be fruitful
The Edenic Covenant, the first of the eight great covenants of Scripture which condition life and salvation, and about which all Scripture crystallizes, has seven elements. The man and woman in Eden were responsible:

• (1) To replenish the earth with a new order--man;
• (2) to subdue the earth to human uses;
• (3) to have dominion over the animal creation;
• (4) to eat herbs and fruits;
• (5) to till and keep the garden;
• (6) to abstain from eating of the tree of knowledge of good and evil;
• (7) the penalty--death. See, for the other seven covenants:

ADAMIC (See Scofield "Genesis 3:14")
NOAHIC (See Scofield "Genesis 9:1")
ABRAHAMIC (See Scofield "Genesis 15:18")
MOSAIC (See Scofield "Exodus 19:25")
PALESTINIAN (See Scofield "Deuteronomy 30:3")
DAVIDIC (See Scofield "2 Samuel 7:16")
NEW (See Scofield "Hebrews 8:8")

CHAPTER 2

Verse 3

sanctified
In the O.T. the same Hebrew word (qodesh) is translated sanctify, consecrate, dedicate, and holy. It means, set apart for the service of God. See refs. following "Sanctify," (See Scofield "Genesis 2:3").

Verse 4

Lord
Lord God
Lord
LORD (Heb. Jehovah)

• (1) The primary meaning of the name LORD (Jehovah) is the "self-existent One." Literally (as in Exodus 3:14), "He that is who He is, therefore the eternal I AM:"

But Havah, from which Jehovah, or Yahwe, is formed, signifies also "to become," that is, to become known, thus pointing to a continuous and increasing self-revelation. Combining these meanings of Havah, we arrive at the meaning of the name Jehovah. He is "the self- existent One who reveals Himself." The name is, in itself, an advance upon the name "God" (El, Elah, Elohim), which suggests certain attributes of Deity, as strength, etc., rather than His essential being.

• (2) It is significant that the first appearance of the name Jehovah in Scripture follows the creation of man. It was God (Elohim) who said, "Let us make man in our image" (Genesis 1:26); but when man, as in the second chapter of Genesis, is to fill the scene and become dominant over creation, it is the Lord God (Jehovah Elohim) who acts. This clearly indicates a special relation of Deity, in His Jehovah character, to man, and all Scripture emphasizes this.
• (3) Jehovah is distinctly the redemption name of Deity. When sin entered and redemption became necessary, it was Jehovah Elohim who sought the sinning ones Genesis 3:9-13 and clothed them with "coats of skins" Genesis 3:21 a beautiful type of righteousness provided by the Lord God through sacrifice Romans 3:21,22. The first distinct revelation of Himself by His name Jehovah was in connection with the redemption of the covenant people out of Egypt Exodus 3:13-17. As Redeemer, emphasis is laid upon those attributes of Jehovah which the sin and salvation of man bring into exercise. These are:
• (a) His holiness Leviticus 11:44,45; 19:1,2 20:26; Habakkuk 1:12,13 (b) His hatred and judgment of sin ; Deuteronomy 32:35-42; Genesis 6:5-7; Psalms 11:4-6; 66:18; Exodus 34:6,7 (c) His love for and redemption of sinners, but always righteously ; Genesis 3:21; 8:20,21; Exodus 12:12,13; Leviticus 16:2,3; Isaiah 53:5,6,10 Salvation by Jehovah apart from sacrifice is unknown to Scripture.

• (4) In his redemptive relation to man, Jehovah has seven compound names which reveal Him as meeting every need of man from his lost state to the end. These compound names are:
• (a) Jehovah-jireh, "the Lord will provide" Genesis 22:13,14 i.e., will provide a sacrifice; (b) Jehovah-rapha, "the Lord that healeth" Exodus 15:26. That this refers to physical healing the context shows, but the deeper healing of soul malady is implied. (c) Jehovah-nissi, "the Lord our banner" Exodus 17:8-15. The name is interpreted by the context. The enemy was Amalek, a type of the flesh, and the conflict that day stands for the conflict of Galatians 5:17 the war of the Spirit against the flesh. Victory was wholly due to divine help. (d) Jehovah-Shalom, "the Lord our peace," or "the Lord send peace" Judges 6:24. Almost the whole ministry of Jehovah finds expression and illustration in that chapter. Jehovah hates and judges sin Genesis 2:1-5. Jehovah loves and saves sinners Genesis 2:7-18 but only through sacrifice Genesis 2:19-21 see also ; Romans 5:1; Ephesians 2:14; Colossians 1:20. (e) Jehovah-ra-ah, "the Lord my shepherd" (Psa 23.). In Ps. 22 Jehovah makes peace by the blood of the cross; in Ps 23. Jehovah is shepherding His own who are in the world. (See Scofield "John 10:7") (f) Jehovah-tsidkenu, "the Lord our righteousness" Jeremiah 23:6. This name of Jehovah occurs in a prophecy concerning the future restoration and conversion of Israel. Then Israel will hail him as Jehovah-tsidkenu--"the Lord our righteousness." (g) Jehovah-shammah, "the Lord is present" Ezekiel 48:35. This name signifies Jehovah's abiding presence with His people ; Exodus 33:14,15; 1 Chronicles 16:27,33; Psalms 16:11; 97:5; Matthew 28:20; Hebrews 13:5
• (5) Lord (Jehovah) is also the distinctive name of Deity as in covenant with Israel Exodus 19:3; 20:1,2; Jeremiah 31:31-34.
• (6) Lord God (Heb. Jehovah Elohim) is the first of the compound names of Deity. Lord God is used distinctly:
• (1) of the relation of Deity to man (a) as Creator Genesis 2:7-15 (b) as morally in authority over man Genesis 2:16,17 (c) as creating and governing the earthly relationships of man ; Genesis 2:18-24; 3:16-19,22-24 and (d) as redeeming man Genesis 3:8-15,21
• (2) of the relation of Deity to Israel Genesis 24:7; 28:13; Exodus 3:15,18; 4:5; 5:1; 7:6; Deuteronomy 1:11,21; 4:1; 6:3; 12:1; Joshua 7:13,19,20; 10:40,42; Judges 2:12; 1 Samuel 2:30; 1 Kings 1:48; 2 Kings 9:6; 2 Kings 10:31; 1 Chronicles 22:19; 2 Chronicles 1:9; Ezra 1:3; Isaiah 21:17 See other names of Deity,

(See Scofield "Genesis 1:1") 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"
Lord God Deity (names of God) (See Scofield "Malachi 3:18")

Verse 14

Hiddekel Hiddekel = ancient name of the Tigris.

Verse 23

Eve
Eve, type of the Church as bride of Christ John 3:28,29; 2 Corinthians 11:2; Ephesians 5:25-32; Revelation 19:7,8
Woman "Isha," "because she was taken out of man" (Ish) Hosea 2:16

Verse 24

Cf. Mt. 19.5; 1 Corinthians 6:16; Ephesians 5:31;

CHAPTER 3

Verse 1

The serpent
The serpent, in his Edenic form, is not to be thought of as a writhing reptile. That is the effect of the curse Genesis 3:14. The creature which lent itself to Satan may well have been the most beautiful as was the most "subtle" of creatures less than man. Traces of that beauty remain despite the curse. Every movement of a serpent is graceful, and many species are beautifully coloured. In the serpent, Satan first appeared as "an angel of light" 2 Corinthians 11:14.

Verse 2

Satan vs. 1,2,4,13,14; 1 Chr 21:1;
Temptation vs 1-6,12,13; Gen. 22.1 (Gen. 2.1; Jas. 1.2.)

Verse 14

And the Lord God said
The Adamic Covenant conditions the life of fallen man--conditions which must remain till, in the kingdom age, "the creation also shall be delivered from the bondage of corruption into the glorious liberty of the sons of God" Romans 8:21. The elements of the Adamic Covenant are:

• (1) The serpent, Satan's tool, is cursed (Genesis 3:14), and becomes God's illustration in nature of the effects of sin--from the most beautiful and subtle of creatures to a loathsome reptile! The deepest mystery of the atonement is intimated here. Christ, "made sin for us," in bearing our judgment, is typified by the brazen serpent ; Numbers 21:5-9; John 3:14; 2 Corinthians 5:21. Brass speaks of judgment--in the brazen altar, of God's judgment, and in the laver, of self-judgment.
• (2) The first promise of a Redeemer (Genesis 3:15). Here begins the "Highway of the Seed," Abel, Seth, Noah Genesis 6:8-10, Shem Genesis 9:26,27, Abraham Genesis 12:1-4, Isaac Genesis 17:19-21 Jacob Genesis 28:10-14, Judah Genesis 49:10, David 2 Samuel 7:5-17 Immanuel-Christ ; Isaiah 7:9-14; Matthew 1:1,20-23; 1 John 3:8; John 12:31.
• (3) The changed state of the woman (Genesis 3:16). In three particulars:
• (a) Multiplied conception; (b) motherhood linked with sorrow; (c) the headship of the man (cf) Genesis 1:26,27 The entrance of sin, which is disorder, makes necessary a headship, and it is vested in man ; 1 Timothy 2:11-14; Ephesians 5:22-25; 1 Corinthians 11:7-9.
• (4) The earth cursed (Genesis 3:17) for man's sake. It is better for fallen man to battle with a reluctant earth than to live without toil.
• (5) The inevitable sorrow of life (Genesis 3:17).
• (6) The light occupation of Eden Genesis 2:15 changed to burdensome labour Genesis 3:18,19.
• (7) Physical death Genesis 3:19; Romans 5:12-21, See "Death (spiritual)" Genesis 2:17. (See Scofield "Ephesians 2:5").

See for the other covenants:
EDENIC (See Scofield "Genesis 1:28")
NOAHIC (See Scofield "Genesis 9:1")
ABRAHAMIC (See Scofield "Genesis 15:18")
MOSAIC (See Scofield "Exodus 19:25")
PALESTINIAN (See Scofield "Deuteronomy 30:3")
DAVIDIC (See Scofield "2 Samuel 7:16")
NEW (See Scofield "Hebrews 8:8")

Verse 15

thou shalt bruise his heel
The chain of references which begins here includes the promises and prophecies concerning Christ which were fulfilled in His birth and works at His first advent. See, for line of unfulfilled promises and prophecies: "Christ (second advent)" Deuteronomy 30:3. (See Scofield "Acts 1:11") "Kingdom" ; Genesis 1:26-28; Zechariah 12:8 "Kingdom (N.T.)" ; Luke 1:31; 1 Corinthians 15:28 "Day of the Lord" ; Isaiah 2:10; Revelation 19:11

Verse 19

return Death (physical).
Genesis 5:5; 3:19; Hebrews 9:27

Verse 20

Eve
i.e. living, or life-giver.

Verse 21

coats of skins
Coats of skins: Type of "Christ, made unto us righteousness"-- a divinely provided garment that the first sinners might be made fit for God's presence. See Righteousness, garment Genesis 3:21; Revelation 19:8.

Verse 23

Therefore the Lord God
The Second Dispensation: Conscience. By disobedience man came to a personal and experimental knowledge of good and evil--of good as obedience, of evil as disobedience to the known will of God. Through that knowledge conscience awoke. Expelled from Eden and placed under the second, or ADAMIC COVENANT, man was responsible to do all known good, to abstain from all known evil, and to approach God through sacrifice. The result of this second testing of man is stated in Genesis 6:5 and the dispensation ended in the judgment of the Flood. Apparently "the east of the garden" Genesis 3:24 where were the cherubims and the flame, remained the place of worship through this second dispensation. See for the other six dispensations:
INNOCENCE (See Scofield "Genesis 1:28")
HUMAN GOVERNMENT (See Scofield "Genesis 8:21")
PROMISE (See Scofield "Genesis 12:1")
LAW (See Scofield "Exodus 19:8")
GRACE (See Scofield "John 1:17")
KINGDOM (See Scofield "Ephesians 1:10")

Verse 24

Cherubims
See note, (See Scofield "Ezekiel 1:5")

CHAPTER 4

Verse 1

Cain
Cain ("acquisition") is a type of the mere man of the earth. His religion was destitute of any adequate sense of sin, or need of atonement. This religious type is described in 2Pe 2. Seven things are said of him:

• (1) he worships in self-will
• (2) is angry with God
• (3) refuses to bring a sin offering
• (4) murders his brother
• (5) lies to God
• (6) becomes a vagabond
• (7) is, nevertheless, the object of the divine solicitude.

Verse 2

Abel
Abel ("exhalation," or, "that which ascends") is a type of the spiritual man. His sacrifice, in which atoning blood was shed Hebrews 9:22 was therefore at once his confession of sin and the expression of his faith in the interposition of a substitute Hebrews 11:4

Verse 4

Abel
Abel ("exhalation," or, "that which ascends") is a type of the spiritual man. His sacrifice, in which atoning blood was shed Hebrews 9:22 was therefore at once his confession of sin and the expression of his faith in the interposition of a substitute Hebrews 11:4.
flock
Type of Christ, the Lamb of God, the most constant type of the suffering Messiah--"the Lamb of God that taketh away the sin of the world" John 1:29.
A lamb fitly symbolizes the unresisting innocency and harmlessness of the Lord Jesus Isaiah 53:7; Luke 23:9; Matthew 26:53,54. This type is brought into prominence by contrast with Cain's bloodless offering of the fruit of his own works, and proclaims, in the very infancy of the race, the primal truth that "without shedding of blood is no remission" ; Hebrews 9:22; 11:4.

Verse 7

sin
Or, sin-offering. In Hebrew the same word is used for "sin," and "sin- offering," thus emphasizing in a remarkable way the complete identification of the believer's sin with his sin offering (cf) John 3:14; 2 Corinthians 5:21.
Here both meanings are brought together. "Sin lieth at the door," but so also "a sin-offering croucheth at the tent door." It is "where sin abounded" that "grace did much more abound" Romans 5:20.
Abel's offering implies a previous instruction (cf) Genesis 3:21 for it was "by faith" Hebrews 11:4 and faith is taking God at His word; so that Cain's unbloody offering was a refusal of the divine way. But Jehovah made a last appeal to Cain Genesis 4:7 even yet to bring the required offering.

Verse 15

mark
i.e. for Cain's protection. The law of Genesis 9:6 was not yet enacted.

Verse 16

Nod
Lit. wandering.

Verse 17

builded a city
The first civilization, that which perished in the judgment of the Flood, was Cainitic in origin, character, and destiny. Every element of material civilization is mentioned in verses Genesis 4:16-22, city and pastoral life, and the development of arts and manufactures. Enoch, after whom the first city was named, means "teacher." The el termination of the names of Enoch's son and grandson shows that for a time the knowledge of Elohim was preserved, but this soon disappears Romans 1:21-23. Adah means "pleasure," or "adornment"; Zillah, to "hide"; Lamech, "conqueror," or "wild man." (Cf) Romans 1:21-25. (See Scofield "Genesis 6:4"). The Cainitic civilization may have been as splendid as that of Greece or Rome, but the divine judgment is according to the moral state, not the material. Genesis 6:5-7.

Verse 23

to my wounding
Or, who wounded me. Cain had slain an unoffending man and yet was protected by Jehovah; how much more Lamech, who had slain in self-defence.

Verse 25

Seth
i.e. Sheth = appointed.

Verse 26

Enos i.e. mortal.
call upon the name Or, call themselves by the name of Jehovah. Contra. Genesis 12:8; 26:25.

CHAPTER 5

Verse 1

Adam
Adam, as the natural head of the race Luke 3:38 is a contrasting type of Christ, the Head of the new creation. See ; Romans 5:14; 1 Corinthians 15:21,22,45-47.

Verse 22

Enoch
Enoch, "translated that he should not see death" Hebrews 11:5 before the judgment of the Flood, is a type of those saints who are to be translated before the apocalyptic judgments 1 Thessalonians 4:14-17. Noah, left on the earth, but preserved through the judgment of the Flood, is a type of the Jewish people, who will be kept through the apocalyptic judgments ; Jeremiah 30:5-9; Revelation 12:13-16 and brought as an earthly people to the new heaven and new earth ; Isaiah 65:17-19; 66:20-22; Revelation 21:1.

CHAPTER 6

Verse 4

sons of God
Some hold that these "sons of God" were the "angels which kept not their first estate" Jude 1:6. It is asserted that the title is in the O.T. exclusively used of angels. But this is an error Isaiah 43:6. Angels are spoken of in a sexless way. No female angels are mentioned in Scripture, and we are expressly told that marriage is unknown among angels. Matthew 22:30.
The uniform Hebrew and Christian interpretation has been that verse Genesis 6:2 marks the breaking down of the separation between the godly line of Seth and the godless line of Cain, and so the failure of the testimony to Jehovah committed to the line of Seth Genesis 4:26. For apostasy there is no remedy but judgment ; Isaiah 1:2-7,24,25; Hebrews 6:4-8; 10:26-31. Noah, "a preacher of righteousness," is given 120 years, but he won no convert, and the judgment predicted by his great- grandfather fell ; Jude 1:14,15; Genesis 7:11.

Verse 5

imagination
Or, the whole imagination. The Hebrew word signifies not only the imagination but also the purposes and desires.

Verse 6

repented the LORD
(See Scofield "Zechariah 8:14").

Verse 9

walked
Noah and Enoch are the two antediluvians of whom it is said that they "walked with God" Genesis 5:24; 6:9. Enoch, "translated that he should not see death" Hebrews 11:5 becomes a type of the saints who will be "caught up" before the great tribulation ; 1 Thessalonians 4:14-17; Revelation 3:10; Daniel 12:1; Matthew 24:21. Noah, preserved through the Flood, is a type of the Israelitish people who will be preserved through the tribulation Jeremiah 30:5-9. See "Tribulation" ; Psalms 2:5; Revelation 7:14.

Verse 14

ark
"Ark": type of Christ as the refuge of His people from judgment Hebrews 11:7. In strictness of application this speaks of the preservation through the "great tribulation" Matthew 24:21,22 of the remnant of Israel who will turn to the Lord after the Church (typified by Enoch, who was translated to heaven before the judgment of the Flood) has been caught up to meet the Lord ; Genesis 5:22-24; 1 Thessalonians 4:15-17 ; Hebrews 11:5; Isaiah 2:10,11; 26:20,21. But the type also has a present reference to the position of the believer "in Christ" (Ep 1.), etc. It should be noted that the word translated "pitch" in Genesis 6:14 is the same word translated "atonement" in Leviticus 17:11 etc. It is atonement that keeps out the waters of judgment and makes the believer's position "in Christ" safe and blessed.

Verse 19

two of every sort
Cf Genesis 7:2.
In addition to two animals, etc., commanded (Genesis 6:19) to be preserved for future increase ("they shall be male and female"), the further command was given more than 100 years later to take of clean beasts, i.e, acceptable for sacrifice, seven each. Exodus gives ten such beasts, or but seventy in all. Modern ships carry hundreds of live beasts, with their food, besides scores of human beings.

CHAPTER 7

Verse 2

clean beast
Cf. (See Scofield "Genesis 6:19").

Verse 7

went in
(See Scofield "Genesis 6:9").

Verse 11

second month
i.e. May.

CHAPTER 8

Verse 4

seventh month i.e. October.
Ararat Lit. holy ground, answering to the "heavenly" of Ephesians 2:4-6 for the Church, and to the "new heavens and new earth" for Israel. ; Isaiah 65:17-19; 66:22; Revelation 21:1.

Verse 5

tenth month
i.e. January.

Verse 7

raven
The raven and the dove have been thought to stand for the believer's two natures: the "old man" satisfied with a world under judgment; the "new man" finding satisfaction only in the things of the new creation.

Verse 8

dove
The raven and the dove have been thought to stand for the believer's two natures: the "old man" satisfied with a world under judgment; the "new man" finding satisfaction only in the things of the new creation.

Verse 13

first month
i.e. April.

Verse 14

second month
i.e. May.

Verse 21

the Lord said in heart
The Third Dispensation: Human Government. Under Conscience, as in Innocency, man utterly failed, and the judgment of the Flood marks the end of the second dispensation and the beginning of the third. The declaration of the Noahic Covenant subjects humanity to a new test. Its distinctive feature is the institution, for the first time, of human government--the government of man by man. The highest function of government is the judicial taking of life. All other governmental powers are implied in that. It follows that the third dispensation is distinctively that of human government. Man is responsible to govern the world for God. That responsibility rested upon the whole race, Jew and Gentile, until the failure of Israel under the Palestinian Covenant (Deu 28.- 30:1-10) brought the judgment of the Captivities, when "the times of the Gentiles" (See) ; Luke 21:24; Revelation 16:14 began, and the government of the world passed exclusively into Gentile hands ; Daniel 2:36-45; Luke 21:24; Acts 15:14-17. That both Israel and the Gentiles have governed for self, not God, is sadly apparent. The judgment of the confusion of tongues ended the racial testing; that of the captivities the Jewish; while the Gentile testing will end in the smiting of the Image (Da 2.) and the judgment of the nations Matthew 25:31-46.
See, for the other six dispensations:
INNOCENCE (See Scofield "Genesis 1:28")
CONSCIENCE (See Scofield "Genesis 3:23")
PROMISE (See Scofield "Genesis 12:1")
LAW (See Scofield "Exodus 19:8")
GRACE (See Scofield "John 1:17")
KINGDOM (See Scofield "Ephesians 1:10")

CHAPTER 9

Verse 1

and said unto them
The Noahic Covenant. The elements are:

• (1) The relation of man to the earth under the Adamic Covenant is confirmed (See Scofield "Genesis 8:21")
• (2) The order of nature is confirmed (Genesis 8:22)
• (3) Human government is established (Genesis 9:1-6)
• (4) Earth is secured against another universal judgment by water Genesis 8:21; 9:11
• (5) A prophetic declaration is made that from Ham will descend an inferior and servile posterity Genesis 9:24,25.
• (6) A prophetic declaration is made that Shem will have a peculiar relation to Jehovah Genesis 9:26,27. All divine revelation is through Semitic men, and Christ, after the flesh, descends from Shem.
• (7) A prophetic declaration is made that from Japheth will descend the "enlarged" races Genesis 9:27. Government, science, and art, speaking broadly, are and have been Japhetic, so that history is the indisputable record of the exact fulfilment of these declarations. (See Scofield "Genesis 8:21") for the other seven covenants:

EDENIC Genesis 1:28 ADAMIC Genesis 3:15 ABRAHAMIC Genesis 15:18 MOSAIC Exodus 19:25 PALESTINIAN Deuteronomy 30:3 DAVIDIC 2 Samuel 7:16 NEW Hebrews 8:8

Verse 8

saying
(See Scofield "Genesis 8:21") See Scofield "Genesis 9:1"

Verse 13

bow
The bow is not said to have come into existence at this time, but only to have been here invested with the character of a sign, CF. Exodus 31:13. Typically, the bow, seen upon the storm clouds of judgment Genesis 7:11 has been thought to speak of the cross where judgment, never to be repeated has been visted upon the believer's sins. ; Galatians 3:10-14; Hebrews 10:14-18.

Verse 25

Cursed
See note subdiv. 5-7, (See Scofield "Genesis 9:1").

CHAPTER 10

Verse 2

1 Gomer 2 Magog 3 Madai 4 Javan 5 Tubal 6 Meshech 7 Tiras
1 Progenitor of the ancient Cimerians and Cimbri, from whom are descended the Celtic family.
2 From Magog are descended the ancient Scythians, or Tartars, whose descendants predominate in the modern Russia. Ezekiel 38:2; 39:6; Revelation 20:8.
3 Progenitor of the ancient Medes.
4 Progenitor of those who peopled Greece, Syria, etc.
5 Tubal's descendants peopled the region south of the black Sea, from whence they spread north and south. It is probable that Tobolsk perpetuates the tribal name. A branch of this race peopled Spain.
6 Progenitor of a race mentioned in connection with Tubal, Magog, and other northern nations. Broadly speaking, Russia, excluding the conquests of Peter the Great and his successors, is the modern land of Magog, Tubal, and Meshech.
7 Progenitor of the Thracians.
From these seven sons of Japheth are descended the goyim, or Gentile, nations, trans. "heathen" 148 times in the A.V. The name implies nothing concerning religion, meaning simply, non-Israelite, or "foreigner."

Verse 5

isles
Lit. coasts. Settlement would naturally follow the coasts first.

Verse 11

Nineveh
See note 1, Nahum 1:1. (See Scofield "Nahum 1:1").

Verse 12

Nineveh
(See Scofield "Isaiah 13:1").

CHAPTER 11

Verse 1

one language
The history of Babel ("confusion") strikingly parallels that of the professing Church.

• (1) Unity Genesis 11:1 --the Apostolic Church Acts 4:32,33
• (2) Ambition Genesis 11:4 using worldly, not spiritual means Genesis 11:3 ending in a man-made unity--the papacy;
• (3) the confusion of tongues Genesis 11:7 --Protestantism, with its innumerable sects.

(See Scofield "Isaiah 13:1").

Verse 9

Babel
i.e. confusion. (See Scofield "Genesis 11:1") See Scofield "Isaiah 13:1".

Verse 10

generations of Shem
Genesis 11. and 12. mark an important turning point in the divine dealing. Heretofore the history has been that of the whole Adamic race. There has been neither Jew nor Gentile; all have been one in "the first man Adam." Henceforth, in the Scripture record, humanity must be thought of as a vast stream from which God, in the call of Abram and the creation of the nation of Israel, has but drawn off a slender rill, through which He may at last purify the great river itself. Israel was called to be a witness to the unity of God in the midst of universal idolatry Deuteronomy 6:4; Isaiah 43:10-12 to illustrate the blessedness of serving the true God Deuteronomy 33:26-29 to receive and preserve the divine revelations ; Romans 3:1,2; Deuteronomy 4:5-8 and to produce the messiah ; Genesis 3:15; 21:12; 28:10,14; 49:10; 2 Samuel 7:16,17; Isaiah 4:3,4; Matthew 1:1.
The reader of scripture should hold firmly in mind:

• (1) that from Gen 12. to Matthew 12:45 the Scriptures have primarily in view Israel, the little rill, not the great Gentile river; though again and again the universality of the ultimate divine intent breaks into view (e.g. ; Genesis 12:3; Isaiah 2:2,4; 5:26; 9:1,2; 11:10-12 42:1-6; 49:6,12; Isaiah 52:15; 54:3; 55:5; 60:3,5,11-16; 61:6,9 ; 62:2; 66:12,18,19; Jeremiah 16:19; Joel 3:9,10; Malachi 1:11 Ro 9. 10. 11. Galatians 3:8-14.
• (2) that the human race, henceforth called Gentile in distinction from Israel, goes on under the Adamic and Noahic covenants; and that for the race (outside Israel) the dispensations of Conscience and of Human government continue. The moral history of the great Gentile world is told in Romans 1:21-32 and its moral accountability in Romans 2:1-16. Conscience never acquits: it either "accuses" or "excuses." Where the law is known to the Gentiles it is to them, as to Israel, "a ministration of death," a "curse" ; Romans 3:19,20; 7:9,10; 2 Corinthians 3:7; Galatians 3:10. A wholly new responsibility arises when either Jew or Gentile knows the Gospel ; John 3:18,19,36; 15:22-24 ; 16:9; 1 John 5:9-12.

Verse 31

Terah The name means delay.

CHAPTER 12

Verse 1

Now the Lord
The Fourth Dispensation: Promise. For Abraham, and his descendants it is evident that the Abrahamic Covenant (See Scofield "Genesis 15:18") made a great change. They became distinctively the heirs of promise. That covenant is wholly gracious and unconditional. The descendants of Abraham had but to abide in their own land to inherit every blessing. In Egypt they lost their blessings, but not their covenant. The Dispensation of Promise ended when Israel rashly accepted the law Exodus 19:8. Grace had prepared a deliverer (Moses), provided a sacrifice for the guilty, and by divine power brought them out of bondage Exodus 19:4 but at Sinai they exchanged grace for law. The Dispensation of Promise extends from Genesis 12:1 to Exodus 19:8, and was exclusively Israelitish. The dispensation must be distinguished from the covenant. The former is a mode of testing; the latter is everlasting because unconditional. The law did not abrogate the Abrahamic Covenant Galatians 3:15-18 but was an intermediate disciplinary dealing "till the Seed should come to whom the promise was made" ; Galatians 3:19-29; 4:1-7. Only the dispensation, as a testing of Israel, ended at the giving of the law.
See, for the other six dispensations: (See Scofield "Genesis 8:21").
INNOCENCE (Genesis 1:28) CONSCIENCE (Genesis 3:23) HUMAN GOVERNMENT (Genesis 8:21) LAW (Exodus 19:8) GRACE (John 1:17) KINGDOM (Ephesians 1:10)

Verse 2

And
For analysis and summary of the Abrahamic Covenant, (See Scofield "Genesis 15:18").

Verse 7

appeared
The theophanies. Genesis 17:1; 12:7; Revelation 1:10.

Verse 8

Beth-el
One of the sacred places of Canaan, meaning, house of God Genesis 28:1-22, (See Scofield "Genesis 35:7").
It is characteristic of all apostasy that Jeroboam chose this sacred place in which to erect an idol 1 Kings 12:28,32. (Cf) 1 Kings 13:1-5 and of divine judgment upon apostasy that God should decree the destruction of Bethel, despite its sacred memories ; 1 Kings 13:1-5; 2 Kings 23:15-17; Amos 3:14,15.
God never hesitates to cast aside that which no longer serves His purpose Revelation 2:5; 3:16.

Verse 10

famine
A famine was often a disciplinary testing of God's people in the land. (Cf) Genesis 26:1; 42:5; Ruth 1:1; 2 Samuel 24:13; Psalms 105:16.
The resort to Egypt (the world) is typical of the tendency to substitute for lost spiritual power the fleshly resources of the world, instead of seeking, through confession and amendment, the restoration of God's presence and favour.

CHAPTER 14

Verse 14

when Abram
It is Abram the separated man who has power to help. See Genesis 19:29; 2 Timothy 2:20,21

Verse 18

Melchizedek
1 Melchizedek, type of Christ the King-Priest. The type strictly applies to the priestly work of Christ in resurrection, since Melchizedek presents only the memorials of sacrifice, bread and wine. "After the order of Melchizedek" Hebrews 6:20 refers to the royal authority and unending duration of Christ's high priesthood Hebrews 7:23,24. The Aaronic priesthood was often interrupted by death. Christ is a priest after the order of Melchizedek, as King of righteousness, King of peace ; Isaiah 11:4-9; Hebrews 7:2 and in the endlessness of his priesthood; but the Aaronic priesthood typifies His priestly work.
most high God
2 "Most high," or "most high God" (Heb. El Elyon). "Elyon means simply "highest."

• (1) The first revelation of this name (Genesis 14:8) indicates its distinctive meanings. Abram, returning from his victory over the confederated kings Genesis 14:1-17 is met by Melchizedek, King of Salem... the "priest of the most high God" (El Elyon), who blesses Abram in the name of El Elyon, "possessor of heaven and earth." This revelation produced a remarkable impression upon the patriarch. Not only did he at once give Melchizedek "tithes of all" the spoil of the battle, but when the King of Sodom offered other of that spoil to Abram, his answer was; "I

have lift up mine hand unto the Lord Jehovah, the most high God El-Elyon, the possessor of heaven and earth, that I will not take from a thread even to a shoelatchet," etc. Genesis 14:18-23.

• • (a) The Lord (Jehovah) is know to a Gentile king (Melchizedek) by the name "most high god" El Elyon);
  • (b) a Gentile is the priest of El Elyon and
  • (c) His distinctive character as most high God is "possessor of heaven and earth."

Appropriately to this Gentile knowledge of God by His name "Most High," we read that "the Most High divided to the nations i.e. Gentiles] their inheritance, when he separated the sons of Adam," etc. Deuteronomy 32:8. As "possessor heaven and earth," it was the prerogative of the Most High to distribute the earth among the nations according to whatever principle He chose. That principle is declared Deuteronomy 32:8. To the same purport is the use of the name in Daniel, the book of Gentile prophecy ; Daniel 3:26; 4:17,24,25,32,34,35; 5:18,21.

• (2) As "possessor of heaven and earth," the most high God has and exercises authority in both spheres:
  • (a) the heavenly authority of El Elyon (e.g. Daniel 4:35,37; Isaiah 14:13,14; Matthew 28:18
  • (b) the earthly authority of El Elyon (e.g). Deuteronomy 32:8; Psalms 9:2-5; 21:7; 47:2-4; 56:2,3 82:6,8; 83:16-18 ; 91:9-12; 2 Samuel 22:14,15; Daniel 5:18

See, for other names of Deity:
(See Scofield "Genesis 1:1") See Scofield "Genesis 2:4"
Genesis 2:7 (See Scofield "Genesis 15:2")
(See Scofield "Genesis 17:1") See Scofield "Genesis 21:33"
(See Scofield "1 Samuel 1:3")
Melchizedek Meaning King of Righteousness. Cf. Hebrews 7:2.
Salem Meaning Peace. Cf. Hebrews 7:2

CHAPTER 15

Verse 2

"Lord" (Heb. Adon, Adonai)

• (1) The primary meaning of Adon, Adonai, is Master, and it is applied in the Old Testament Scriptures both to Deity and to man. The latter instances are distinguished in the English version by the omission of the capital. As applied to man, the word is used of two relationships; master and husband Genesis 24:9,10,12 "master" may illustrate the former; Genesis 18:12 "lord," the latter). Both these relationships exist between Christ and the believer John 13:13 "master"; 2 Corinthians 11:2,3 "husband").
• (2) Two principles inhere in the relation of master and servant:

\li2 (a) the Master's right to implicit obedience John 13:13; Matthew 23:10; Luke 6:46 \li2 (b) the servant's right to direction in service Isaiah 6:8-11
Clear distinction in the use of the divine names is illustrated in Exodus 4:10-12. Moses feels his weakness and incompetency, and "Moses said unto the Lord Jehovah, O my Lord Adonai, I am not eloquent," etc. Since service is in question, Moses appropriately addresses Jehovah as Lord. But now power is in question, and it not the Lord (Adonai) but Jehovah (Lord) who answers (referring to creation power)--"and Jehovah said unto him, Who hath made man's mouth?.. Now therefore go, and I will be with thy mouth." The same distinction in Joshua 7:8-11. See, for other names of Deity:
(See Scofield "Genesis 1:1") See Scofield "Genesis 2:4" Genesis 2:7 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"
2 "Lord God" (Heb. Adonai Jehovah). When used distinctively, this compound name, while gathering into one the special meanings of each
(See Scofield "Genesis 2:4") See Scofield "Genesis 15:2"
will be found to emphasize the Adonai rather than the Jehovah character of Deity. (The following passages may suffice to illustrate this:) Genesis 15:2,8; Deuteronomy 3:24; 9:26; Joshua 7:7; Judges 6:22; 16:28; 2 Samuel 7:18-20,; 2 Samuel 7:28,29; 1 Kings 2:26; Psalms 69:6; 71:5; Isaiah 7:7
See, for other names of Deity:
(See Scofield "Genesis 1:1") See Scofield "Genesis 2:4"
Genesis 2:7
(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"

Verse 18

covenant
The Abrahamic Covenant as formed Genesis 12:1-4 and confirmed ; Genesis 13:14-17; 15:1-7 17:1-8 is in seven distinct parts:

• (1) "I will make of thee a great nation." Fulfilled in a threefold way:
  • (a) In a natural posterity--"as the dust of the earth Genesis 13:16; John 8:37, viz. the Hebrew people.
  • (b) In a spiritual posterity--"look now toward heaven... so shall thy seed be" John 8:39; Romans 4:16,17; 9:7,8; Galatians 3:6,7,29 viz. all men of faith, whether Jew or Gentile.
  • (c) fulfilled also through Ishmael Genesis 17:18-20
• (2) "I will bless thee." Fulfilled in two ways:
• (a) temporally Genesis 13:14,15,17; 15:18; 24:34,35 (b) spiritually ; Genesis 15:6; John 8:56
• (3) "And make thy name great." Abraham's is one of the universal names.
• (4) "And thou shalt be a blessing" Galatians 3:13,14
• (5) "I will bless them that bless thee." In fulfilment closely related to the next clause.
• (6) "And curse him that curseth thee." Wonderfully fulfilled in the history of the dispersion. It has invariably fared ill with the people who have persecuted the Jew--well with those who have protected him. The future will still more remarkably prove this principle Deuteronomy 30:7; Isaiah 14:1,; Joel 3:1-8; Micah 5:7-9; Haggai 2:22; Zechariah 14:1-3; Matthew 25:40,45.
• (7) "In thee shall all the families of the earth be blessed." This is the great evangelic promise fulfilled in Abraham's Seed, Christ Galatians 3:16; John 8:56-58.

It brings into greater definiteness the promise of the Adamic Covenant concerning the Seed of the woman Genesis 3:15
NOTE.--The gift of the land is modified by prophecies of three dispossessions and restorations Genesis 15:13,14,16; Jeremiah 25:11,12; Deuteronomy 28:62-65; 30:1-3. Two dispossessions and restorations have been accomplished. Israel is now in the third dispersion, from which she will be restored at the return of the Lord as King under the Davidic Covenant ; Deuteronomy 30:3; Jeremiah 23:5-8; Ezekiel 37:21-25; Luke 1:30-33; Acts 15:14-17
See, for the other seven covenants:
EDENIC (See Scofield "Genesis 1:28") ADAMIC See Scofield "Genesis 3:15" NOAHIC See Scofield "Genesis 9:1" MOSAIC See Scofield "Exodus 19:25" PALESTINIAN See Scofield "Deuteronomy 30:3" DAVIDIC See Scofield "2 Samuel 7:16" NEW See Scofield "Hebrews 8:8"

CHAPTER 16

Verse 3

Hagar
Hagar is a type of the law "which gendereth to bondage" Galatians 4:24,25.

Verse 7

angel (See Scofield "Hebrews 1:4").

Verse 9

angel (See Scofield "Hebrews 1:4").

Verse 11

angel (See Scofield "Hebrews 1:4")
Ishmael i.e. God shall hear.

Verse 14

Beerlahairoi
i.e. The well of him that liveth and seeth me. Genesis 24:62; 25:11.

CHAPTER 17

Verse 1

Almighty God
"Almighty God" (Heb. El Shaddai)

• (1) The etymological signification of Almighty God (El Shaddai) is both interesting and touching. God (El) signifies the "Strong One" (See Scofield "Genesis 1:1"). The qualifying word Shaddai is formed from the Hebrew word "shad," the breast, invariably used in Scripture for a woman's breast; e.g. Genesis 49:25; Job 3:12; Psalms 22:9; Song 1:13; 4:5; Song 7:3,7,8; 8:1,8,10; Isaiah 28:9; Ezekiel 16:7. Shaddai therefore means primarily "the breasted." God is "Shaddai," because He is the Nourisher, the Strength-giver, and so, in a secondary sense, the Satisfier, who pours himself into believing lives. As a fretful, unsatisfied babe is not only strengthened and nourished from the mother's breast, but also is quieted, rested, satisfied, so El Shaddai is that name of God which sets Him forth as the Strength-giver and Satisfier of His people. It is on every account to be regretted that "Shaddai" was translated "Almighty." The primary name El or Elohim sufficiently signifies almightiness. "All-sufficient" would far better express both the Hebrew meaning and the characteristic use of the name in Scripture.
• (2) Almighty God (El Shaddai) not only enriches, but makes fruitful. This is nowhere better illustrated than in the first occurrence of the name Genesis 17:1-8. To a man ninety-nine years of age, and "as good as dead" Hebrews 11:12. He said: "I am the Almighty God El Shaddai... I will... multiply thee exceedingly." To the same purport is the use of the name in Genesis 28:3,4.
• (3) As Giver of fruitfulness, Almighty God (El Shaddai) chastens His people. For the moral connection of chastening with fruit bearing, see John 15:2; Hebrews 12:10; Ruth 1:20. Hence, Almighty is the characteristic name of God in Job, occurring thirty-one times in that book. The hand of El Shaddai falls upon Job, the best man of his time, not in judgment, but in purifying unto greater fruitfulness Job 5:17-25.

See, for other names of Deity:
(See Scofield "Genesis 1:1") See Scofield "Genesis 2:4" Genesis 2:7 See Scofield "Genesis 14:18" See Scofield "Genesis 15:2" See Scofield "Genesis 21:33" See Scofield "1 Samuel 1:3"

Verse 5

Abram Or, high father.
Abraham Or, father of many nations.

CHAPTER 18

Verse 1

tent
Cf. Genesis 19:1. For significance of Abraham's tent, Hebrews 11:9,10.

Verse 23

near
Communion vs. Genesis 18:23, and intercession go together.

CHAPTER 19

Verse 1

angel (See Scofield "Hebrews 1:4")
Lot sat Cf. Daniel 2:49.
Lot the compromiser with Daniel the inflexible. Lot was a great man Deuteronomy 21:19,20 in a place devoted to judgment. Cf. Acts 17:31.

Verse 9

And they said
The world's contempt for a worldly believer.

Verse 14

Lot
Lot had utterly lost his testimony. In gaining influence Genesis 19:1 he had lost power, even in his own family.

Verse 15

angel
(See Scofield "Hebrews 1:4").

Verse 29

when God
(See Scofield "Genesis 19:36").

Verse 32

Come
Lot "pitched toward Sodom" Genesis 13:12 for worldly advantage; then became a great man in Sodom Genesis 19:1 at the cost of his daughter's accepting the morals of Sodom.

Verse 36

Thus were
Abraham and Lot are contrasted characters. Of the same stock Genesis 11:31 subjected to the same environment, and both justified men ; Genesis 15:6; 2 Peter 2:7,8 the contrast in character and career is shown to be the result of their respective choices at the crisis of their lives. Lot "chose him all the plain of Jordan" for present advantage; Abraham "looked for a city which hath foundations" ; Hebrews 11:10; Genesis 13:18 "came and dwelt in the plain of Mamre (fatness), which is in Hebron" (communion). The men remain types of the worldly and spiritual believer.

CHAPTER 20

Verse 11

fear
(See Scofield "Psalms 19:9").

CHAPTER 21

Verse 3

Sarah
Sarah, type of grace, "the freewoman," and of the "Jerusalem which is above." See Genesis 17:15-19; Galatians 4:22-31
2 Isaac is typical in fourfold way:

• (1) of the Church as composed of the spiritual children of Abraham Galatians 4:28.
• (2) of Christ as the Son "obedient unto death" Genesis 22:1-10; Philippians 2:5-8.
• (3) of Christ as the Bridegroom of a called-out bride see Gen 24; also, "Church," Matthew 16:18, (See Scofield "Matthew 16:18").
• (4) of the new nature of the believer as "born after the Spirit" Galatians 4:29.

Verse 17

angel
(See Scofield "Hebrews 1:4").

Verse 33

everlasting God

• (1) The Hebrew "Olam" is used in Scripture:
  • (a) of secret or hidden things (e.g. Leviticus 5:2 "hidden"; 2 Kings 4:27, "hid"; Psalms 10:1, "hidest");
  • (b) an indefinite time or age Leviticus 25:32, "at any time"; Joshua 24:2 "in old time"). Hence the word is used to express the eternal duration of the being of God, Psalms 90:2. "From everlasting to everlasting"), and is the Hebrew synonym of the Greek "aion," age or dispensation. (See Scofield "Genesis 1:26"), note (4).
• (2) The ideas therefore of things kept secret and of indefinite duration combine in this word. Both ideas inhere in the doctrine of the dispensations or ages. They are among the "mysteries" of God Ephesians 1:9,10; 3:2-6; Matthew 13:11. The "everlasting" God (El Olam) is therefore that name of Deity in virtue of which He is the God whose wisdom has divided all time and eternity into the mystery of successive ages or dispensations. It is not merely that He is everlasting, but that He is God over everlasting things. See, for other names of Deity:

(See Scofield "Genesis 1:1") See Scofield "Genesis 2:4" Genesis 2:7 See Scofield "Genesis 14:18" See Scofield "Genesis 15:2" See Scofield "Genesis 17:1" See Scofield "1 Samuel 1:3"

CHAPTER 22

Verse 1

And it came to pass
The spiritual experience of Abraham was marked by four great crises, each of which involved a surrender of something naturally most dear. These were:

• (1) Country and kindred Genesis 12:1; Matthew 10:34-39; 2 Corinthians 6:14-18
• (2) His nephew, Lot; especially dear to Abraham by nature, as a possible heir and as a fellow believer 2 Peter 2:7,8; Genesis 13:1-18. The completeness of Abraham's separation from one who, though a believer, was a "vessel unto dishonour," is shown by ; Genesis 15:1-3; 2 Timothy 2:20,21; Acts 15:36-40.
• (3) His own plan about Ishmael Genesis 17:17,18; 1 Chronicles 13:1-14; 15:1,2.
• (4) Isaac, "thy son, thine only son Isaac, whom thou lovest" Genesis 22:1-19; Hebrews 11:17,18.

Verse 9

laid
The typical lessons here are:

• (1) Isaac, type of Christ "obedient unto death" Philippians 2:5-8.
• (2) Abraham, type of the Father, who "spared not His own son, but delivered Him up for us all" John 3:16; Romans 8:32.
• (3) the ram, type of substitution--Christ offered as a burnt-offering in our stead, Hebrews 10:5-10.
• (4) cf. resurrection Hebrews 11:17-19; James 2:21-23.

Verse 11

angel
(See Scofield "Hebrews 1:4").

Verse 12

fearest
(See Scofield "Psalms 19:9").

Verse 15

angel
(See Scofield "Hebrews 1:4").

CHAPTER 23

Verse 4

buryingplace
Cf. Genesis 33:19; 50:13; Joshua 24:32; Acts 7:15,16. A discrepancy in these statements has been fancied. It disappears entirely before the natural supposition that in the interval of about eighty years between the purchase by Abraham of the family sepulchre Genesis 23:4-20 and Jacob's purchase Genesis 33:19, the descendants of Hamor (or "Emmor," Acts 7:15,16 had resumed possession of the field in which the burial cave was situated. Instead of asserting an ancient title by inheritance, Jacob repurchased the field. Heth was the common ancestor.

Verse 16

And Abraham
(See Scofield "Genesis 23:4").

CHAPTER 24

Verse 1

And Abraham
The entire chapter is highly typical:

• (1) Abraham, type of a certain king who would make a marriage for his son Matthew 22:2; John 6:44.
• (2) the unnamed servant, type of the Holy Spirit, who does not "speak of himself," but takes of the things of the Bridegroom with which to win the bride John 16:13,14.
• (3) the servant, type of the Spirit as enriching the bride with the Bridegroom's gifts Galatians 5:22; 1 Corinthians 12:7-11.
• (4) the servant, type of the Spirit as bringing the bride to the meeting with the Bridegroom Acts 13:4; 16:6,7; Romans 8:11; 1 Thessalonians 4:14-16.
• (5) Rebekah, type of the Church, the ecclesia, the "called out" virgin bride of Christ Genesis 24:16; 2 Corinthians 11:2; Ephesians 5:25-32.
• (6) Isaac, type of the Bridegroom, "whom not having seen," the bride loves through the testimony of the unnamed Servant 1 Peter 1:8.
• (7) Isaac, type of the Bridegroom who goes out to meet and receive His bride Genesis 24:63; 1 Thessalonians 4:14-16.

Verse 7

angel
(See Scofield "Hebrews 1:4").

Verse 14

thereby
Judges 6:17,37; 2 Kings 20:9; Proverbs 16:33; Acts 1:26. Cf: Matthew 12:39. Signs are given to faith, not to doubt.

Verse 40

angel
(See Scofield "Hebrews 1:4").

Verse 62

Lahairoi
i.e. "the well of him that liveth and seeth me." Genesis 16:14; 25:11.

Verse 66

servant This is the model servant:

• (1) he does not run unsent, Genesis 24:2-9.
• (2) goes where he is sent, Genesis 24:4,10.
• (3) does nothing else;
• (4) is prayerful and thankful, Genesis 24:12-14,26,27.
• (5) is wise to win, vs. Genesis 24:17,18,21. (Cf) John 4:7.
• (6) speaks not of himself, but of his master's riches and Isaac's heirship, Genesis 24:22,34-36; Acts 1:8.
• (7) presents the true issue, and requires clear decision, Genesis 24:49.

CHAPTER 25

Verse 1

Keturah
As Sarah stands for "the mother of us all," i.e. of those who, by grace, are one with the true Son of promise, of whom Isaac was the type John 3:6-8; Galatians 4:26,28,29; Hebrews 2:11-13 and joint heirs of His wealth ; Hebrews 1:2; Romans 8:16,17, so Keturah (wedded after the full blessing of Isaac) and her children by Abraham may well stand for the fertility of Israel the natural seed, Jehovah's wife Hosea 2:1-23 after the future national restoration under the Palestinian covenant.
(See Scofield "Deuteronomy 30:3").