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Is God’s Word Taking a Back Seat to Scofield’s?

Cyrus Ingerson ScofieldIs God’s Word Taking a Back Seat to Scofield’s?

By Kathy Beardsley edited by John Beardsley – April 30, 2016
(All Bible verse references are from the King James Version)

Normally I am not a fan of labels, but for the sake of clear reference I will refer to all those who believe in the rapture and the seven-year tribulation teaching as Rapturists.

More precisely, when I refer to the tribulational teaching in which Rapturists have accepted as biblical doctrine, it includes the various labels of pretrib (pretribulation), midtrib (midtribulation), postrib (postribulation), their timings, and different detailed interpretations that go with them. I’m writing this because knowingly or not, most Rapturists are following and/or studying an interpretation popularized by Cyrus Ingerson Scofield rather than just studying God’s holy Word.

I want to encourage all who read this to open their hearts and minds to the Holy Spirit for clarification on this subject. Reading the Scriptures for what they actually say versus what Scofield interpreted them to say in his notes is of the utmost importance. I will show through Scripture that Rapturists have been indoctrinated with a false teaching. This is true even more so since Scofield printed his Bible in 1909. Because of his notes, the rapture/tribulation theory has been continually taught, and each generation is ensnaring young and impressionable minds—physically and spiritually.

It doesn’t matter that you never owned a Scofield Bible! Though this teaching did not originate with Scofield, he is the key perpetuator through his notes, and he has continued to gain a following in these ninety-five years since his death.

Regardless of the position taken (listed in the second paragraph) concerning the timing of this false prophesy, it is fruitless to argue about which is correct because they are all wrong. Jesus will return at his Second Coming—period! There is no two-phase coming which, if you are willing to receive the truth, will be shown using God’s Word in its proper context.

I will show you a small example of how Scofield’s notes are rife with his own interpretation of future events, and how he takes verses out of context to influence the reader toward his way of thinking. Why is this a problem? What would you think of a person who refers to his own notes over 450 times (I counted them) not counting the copious number of self-mentions in the margin for proof of interpretation? Is he promoting the study of God’s Word or his own?

Bottom line: God’s word only refers to His Son’s Second Coming just before the end—the consummation (total and complete destruction) of the world.

2 Peter 3:10 “But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.”

Daniel 9:24-27 is dubbed the most controversial, misunderstood, and debated passages—the focus of which concerns Daniel’s vision of 70 weeks. Rapturists believe the entire 70th week (7 years) is still unfulfilled and related to our eschatological (end-time) future. This is the aforementioned seven-year tribulation. These seven years are divided into two 3½  year periods of which the latter half is titled “the great tribulation.” The entire seven year period is alleged to be preceded by a rapture; hence, pretrib. Midtrib, of course, would have the rapture taking place after 3½ years, and postrib at the end of the seven years. The pretribulation position (while primarily an American one) is the most commonly heard position and that is what is portrayed in the infamous Left Behind books and movies, and pretty much every other movie or show presenting the rapture theory. Believers in the rapture, tribulation, and great tribulation, capitalize the words because these adjectives have been turned into nouns by none other than ‘Father’ Scofield. Yes, I am being sarcastic in giving him that title for that is how much his followers idolize his notes.

Scofield approached Scripture with a bias—a preexisting belief (proof-texting), to make Scripture conform to that belief which is eisegesis.

“The interpretation of a word or passage (of the Scriptures) by reading into it one’s own ideas.” Oxford (exhaustive) English Dictionary (OED Online)

This is exactly what Scofield did. Through eisegesis he has successfully drawn others into this snare leading them to believe they are studying trustworthy Bible notes that correctly interpret the Scriptures when in fact they do not.

The following (true) definitions are what Scofield did not teach. These are necessary to show his redefinition of them to manipulate the meaning of Scripture and make erroneous connections so that his dual prophecy scenario sounds like truth. For example: the difference between the words “caught up” (in the Bible) which speaks for itself is in the Greek harpazo, and “rapture” – raptus, rapio, rapeer (not in the Bible) is neither Greek nor Hebrew, but Latin. Caught up is not defined the same as rapture yet the two are made to be synonymous.

American Dictionary of the English Language – Noah Webster 1828

Latin = Rapture = raptus; rapio

Extreme joy or pleasure; seizure by violence; violence of a pleasing passion; carried away [with emotion.]

Latin = Rap = v. t. To seize and bear away, as the mind or thoughts; to transport out of one’s self; to affect with ecstasy or rapture; as rapt into admiration

Latin = Rapt = v. t. To transport or ravish [Not legitimate or in use]  (words in brackets from dictionary, not me)

             Rapt = n. An ecstasy; a trance

Notre Dame Dictionary:

Rapture = insania -ae f. [madness, frenzy, senseless excess, extravagance; poetical rapture or inspiration].

OED Online, 2013:

Rapture: Pronunciation: Brit. /ˈraptʃə/ , U.S. /ˈræp(t)ʃər/

Forms: see rapt v. and -ure suffix1.

 Etymology: <rapt v. + -ure suffix1. Compare post-classical Latin raptura poaching, rape (8th cent. in British sources) and Middle French rapture abduction (late 15th cent. in an apparently isolated attestation). Compare capture n. Compare earlier rapt n. and raption n.

With sense 4a compare the note at rapt adj.

4a. The act of conveying a person from one place to another, esp. to heaven; the fact of being so conveyed. Obs. [obsolete] [bold mine]

In Christian eschatology (see sense 4b) after the use of classical Latin rapere rape.2 in the Vulgate (1 Thessalonians 4:17), where it translates ancient Greek ἁρπάζειν to snatch away, to seize (see harpy n.). [bold emphasis mine]

The above definition makes it abundantly clear that rapere is the root origin for rape not rapture. This is how 1 Thess. 4:17 was erroneously translated in the (Latin) Vulgate. Any and all Bible versions adopting that definition are also in error. Rapere is often used interchangeably with raptus and rapio as the pretrib proof to define rapture. We as Christians should be appalled to use that term to describe our meeting with Jesus in the clouds. Perhaps that is why for many generations the word rapture has been obsolete in reference to end-time eschatology; that is, until Scofield popularized it.

I have heard several Rapturists use the argument that the word “Trinity” is not in the Bible either but that it is implied in phrases such as “Father, Son, and Holy Spirit”; “Let us make man in our image” and so forth—this implication is clear! The definition for rapture however, is misconstrued to mean caught up and therefore, a false implication is applied and erroneously assigned to certain verses. Scofield has done this with “tribulation” and “dispensation” as well.

According to Strong’s Dictionary

tribulation/great tribulation: 06869 צרה tsarah tsaw-raw’ from 06862; n f;

AV-trouble 44, distress 8, affliction 7, adversity 5, anguish 5, tribulation 3, adversary 1; 73

straits, distress, trouble

NOT titles of 7 or 3½ year periods as Scofield wants you to believe.

dispensation: 3622 οἰκονομία oikonomia oy-kon-om-ee’-ah from 3623; n f; TDNT-5:151,674; {See TDNT 539} AV-dispensation 4, stewardship 3; 7

1) the management of a household or of household affairs
1a) specifically, the management, oversight, administration, of other’s property
1b) the office of a manager or overseer, stewardship
1c) administration, dispensation

NOT a description of ages i.e. the seven church ages; again as Scofield has defined them.

Pg 5 Scofield Study Bible: Genesis 1:28

4Dispensation (1:28, heading [his own]) 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 note 5. [underline mine]

Strongs definition of dispensation:

(Gr. oikonomia, “management,” “economy”).

  1. The method or scheme according to which God carries out his purposes towards men is called a dispensation. There are usually reckoned three dispensations, the Patriarchal, the Mosaic or Jewish, and the Christian. See Easton on COVENANT 916 (Administration of.) These were so many stages in God’s unfolding of his purpose of grace toward men. The word is not found with this meaning in Scripture.

  2. A commission to preach the gospel #1Co 9:17 Eph 1:10 3:2 #Col 1:25 Dispensations of Providence are providential events which affect men either in the way of mercy or of judgment.

A quote from Noah Webster Introduction to his 1828 Dictionary under the heading Etymology:

“…I have suffered so much myself by a misplaced confidence in the erudition [knowledge; education; intellect] of writers; I have so often embraced errors which it has cost me more labor to unlearn than to learn;…” [definition in brackets added by me]

On this subject, Rapturists don’t want to see, or be bothered with the truth of the definition so they gloss over it as if it’s no big deal, or claim that it’s just semantics. I promise you, it is a big deal, and it is not just semantics! Because of this misguided belief, I have heard for myself individuals say they have a second chance to be saved during the tribulation—if they miss the rapture then they will get serious about being saved and just wait out the seven years until the Second Coming. It doesn’t work that way! Jesus will return once more—not twice, or one and a half times, and when He comes no one will be able to say “I thought I had more time.”

Now, a couple examples of proof-texting and making Scripture conform:

First, is the belief that Jesus’ coming in the clouds and Christians meeting him there is as far as he descends, therefore, that is “the rapture” and the Second Coming is when Jesus physically comes back to earth. Rapturists favorite verses to quote as evidence of this is:

1 Thessalonians 4:16, 17 “For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up [the harvest not the rapture] together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.”

But they don’t quote Rev. 14:14, 15 which also speaks of the Lord (Son of man) coming in the clouds and reaping his saints. “And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe.

Both descriptions, by Paul in the book of Thessalonians and by John in the book of Revelation, are of the Second Coming. Paul is more straight forward while John is symbolically speaking; much like the parable Jesus told his disciples in Matthew 13:38-40 “The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world.”

How often have we heard more than one person talk about the same story, book, or movie; each using their own vernacular, but overall describing the same thing?

In this case, eisegesis comes into play by the assertion that the last sentence after meeting the Lord in the air in 1 Thess. 4:17 confirms the fact the Lord descends only as far as the clouds then returns to heaven with us. If that is what happens, then it’s because it is in connection to 2 Peter 3:10—the consummation of the world, and being saved from the wrath of God as we see in Revelation 14:16-19.

Revelation 14:16-19 “16 And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped. 17 And another angel came out of the temple which is in heaven, he also having a sharp sickle. 18 And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. 19 And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God.

Verse 16 shows quite clearly that the harvest (Second Coming) has taken place; then the wrath begins.

Second, many Rapturists believe the “catching up” will be secret and only those who are saved will know it’s happening. Look again at 2 Peter 3:10. “the day of the Lord will come as a thief in the night” (unexpectedly not secretly). This is reinforced with Matthew 24:36-39 “But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.

They knew not because they were indulging in their sin filled lives too much to heed Noah’s warning. But notice it says “until the flood came and took them all away.” They just didn’t notice because of their carrying on, but they saw the flood waters coming when it was too late to do anything about it. “So shall also the coming of the Son of man be.” Christ’s return will be seen by all—some will be ready; some won’t.

Rev. 1:7 “Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.”

The Focus of the Debate

Daniel 9:24-27 “24 Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. 25 Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. 26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. 27 And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.”

I re-emphasize the point that Scofield created a dual prophecy within these verses because it is such a dangerous teaching. He recognizes the history in that these events have already taken place then continues to say it has a future meaning for our generation as well. The “judgments” or “desolations” in verse 26 is generally agreed upon to be referring to Titus (A.D. 70) only. “Desolate” in verse 27 is clear that not only have the people already been subjected to judgments (chastisements), but will continue to be even until the consummation—in this context, complete destruction fulfilled by Titus. None of these verses have anything to do with the particulars of this prophecy taking place because of the Antichrist, or Gentile world dominion as Scofield incessantly regurgitates throughout his notes.

#Da 11:31 in that section of his prophecies which is generally interpreted as referring to the fearful calamities that were to fall on the Jews in the time of Antiochus Epiphanes, says, “And they shall place the abomination that maketh desolate.” Antiochus Epiphanes caused an altar to be erected on the altar of burnt-offering, on which sacrifices were offered to Jupiter Olympus. (Comp. 1 Macc. 1:57) This was the abomination of the desolation of Jerusalem. [Antiochus was also some 300+ years in Daniel’s future] The same language is employed in #Da 9:27 comp. #Mt 24:15 where the reference is probably to the image-crowned standards which the Romans set up at the east gate of the temple (A.D. 70) and to which they paid idolatrous honours. “Almost the entire religion of the Roman camp consisted in worshipping the ensign, swearing by the ensign, and in preferring the ensign before all other gods.” These ensigns were an “abomination” to the Jews, the “abomination of desolation.” (Easton Bible Dictionary – Online Bible Edition 4.41. 01) [brackets and underline mine]

A common view of eschatology is what follows though I have heard several variations and it’s a perfect example of not only parroting Scofield’s notes, but it also demonstrates the blindness to the truth.

Allegedly, the “he” in Dan. 9:27 refers to the Antichrist. If that is the case, then there is a conflict with the rest of the verse. Because of Scofield’s obsession with “Gentile world dominion”—from which he claims the Antichrist comes, he pulls the idea out of thin air that the Antichrist makes a covenant with Israel and breaks it half way through. I challenge everyone to read verse 27 without notes of any kind and see if you come to the same conclusion. In fact, make an honest effort to clear your mind of all previous Rapturist teachings and read 24-27 together without any notes to see if you come to any of Scofield’s conclusions of interpretation. If you’re sincerely seeking the truth, you will not see it the same way.

Furthermore, the Antichrist is not holy; he is an abomination (NOT the abomination of desolation as Scofield says SRB pg. 1349 Rev. 19:20 2beast. Refer again to the indented paragraph on the previous page). Because of who he is, the Antichrist would not pour desolations on himself or the people who worship him, nor, because of his arrogance would he cause sacrifice and oblation to himself to cease. So far as I can find, whenever abominations have been addressed, it has always been in one direction—God the Father identifying what the abominations are and warning his people not to idolize, participate in, or practice them, but if they choose to do so anyway consequences would follow. There is no Scripture that even hints that an unbeliever (all who don’t believe Jesus is God’s son) has ever referred to Christ, his gospel, or Christianity in general as an abomination. Even the devils, who knew exactly who He was, never made such a claim.

Also, the Antichrist cannot be the one to pour out the desolations on the people; for one, because the desolations are determined by God the Father only against the disobedient and or unsaved Jew. The Antichrist wouldn’t punish, but would instead encourage those who are already in rebellion against his rival—God, to continue rebelling. The Antichrist is never given indefinite power to do anything, let alone make it desolate until the consummation—not even Satan (the ultimate Antichrist) has that kind of power.

This means the sacrifices and oblations that are caused to cease were those to the Lord, and “he” is God the Father not the Antichrist. The sacrifices and oblations did indeed cease when Jesus died on the cross, and regardless of what Scofield says, the sacrifices will not be reinstated in the future—at least not by a true Christian, because he or she will understand the significance of the following:

Jesus is the personification of the rent veil.

Hebrews 10:20 “By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh;”

The physical veil that was rent (torn; Matthew 27:51) separated the Holy of Holies from the rest of the temple which was for the sole purpose of communication with God, and to be carried out by the High Priest only.

Hebrews 9:6, 7 “Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:”

8-10 “The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifestwhile as the first tabernacle was yet standingWhich was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.

Direct communication with God the Father (residing in Heaven; the holiest tabernacle) through prayer was made possible when Jesus, the final perfect sacrifice paid our debt in full on the cross. To say sacrifices will need to be once again reinstated is to say His sacrifice wasn’t good enough!

Hebrews 9:11-14 “But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; Neither by the blood of goats and calvesbut by his own blood he entered in once into the holy place, having obtained eternal redemption for us. For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?”

Because of this we should not be participating in the abominable act of building a third temple and reintroducing sacrifices, nor should we support in any way those who are trying to bring it about—the perfect sacrifice has been made. The “third temple” is also the first and holiest of them all!

The phrase in verse 26 “and the end thereof shall be with a flood” is metaphorically speaking of Titus’ army flooding in to put an end to the war—end in this verse is commonly taken out of context to mean the end of the world. It is in fact connected to the next phrase which is continuing the subject, “and unto [or until] the end of the war desolations [or chastisements] are determined.” The ultimate end, the destruction by Titus, was spoken of first in the first phrase followed by a comma, and continued by what was going to be happening in the meantime. Scofield’s says in his notes on pg 914, ““unto the end” is a period of time not fixed but has already lasted 2000 years.” Am I missing something? Scofield cherry picked three words out of a sentence and planted a suppositional meaning to them. The sentence is: “unto the end of the war desolations are determined.” Sounds like a fixed time to me. These particular desolations are clearly speaking about Titus’ war. There is nothing in these verses to show future tense beyond A.D. 70. Therefore, since the sentences in verse 27 are connected, and refer to the same person, “he” is not the Antichrist, but God the Father.

When I read what Noah Webster said (see pg. 4) I had to quote him because that summed up what I am still learning—that is, a misplaced confidence. For me, though, it was not so much because of studying Scofield’s notes because I did not own a Scofield Bible, but rather, it was a matter of unquestioningly accepting what I was being taught since I was eight years old—as did my parents, and so on. That’s not to say that the intentions of any of the people in my life who had a part in teaching me this belief weren’t for the best. That said, I still find myself having to make a course correction—steering away from the points of interest on Scofield’s map through Scripture so I can follow the straight and narrow path of God’s Word. With the Holy Spirit’s help, the more I study with the willingness and desire to see God’s truth, the more my eyes are opened to the fact that Scofield’s notes are not to be trusted for interpretation of the Scriptures.

Here is another example:

While reading through Daniel 9:24-27—verses so familiar I could quote them in my sleep, a simple truth was revealed. It was the final piece of the puzzle that slipped right into place and completed the whole picture regarding the seventy weeks. I have said, “unless I am shown in Scripture otherwise, I believe the 3½ years in the book of Revelation are the second half of the seventieth week yet to be fulfilled (the first half being Jesus’ three and a half year ministry which ended on the cross).” Now I know that is not the case, and in fact those 3½ years in the book of Revelation have nothing to do with the seventieth week. They do have a very strong resemblance to Daniel chapters 7, 8, 10-12—recalling the events concerning Antiochus Epiphanes. But that’s another study. This is proof to myself that I continue to relate certain passages to a particular ideology just because that is what I was taught for so long.

An important fact to consider; as time has gone on, much of the original references, dates, and translator notes (which are literal translations of certain Hebrew or Greek words) in the margins have been left out which robs the studying process of necessary information. The translator notes are not to be confused with the commentary notes of Scofield or anyone else. Because of the decrease in reference material, and the fact we read the books of the Bible in the order of placement, we have come to believe that is also the order of events. Most of the books are not in chronological order, and so, it is very important to know and keep in mind that all of the New Testament books except for 1-3 John and Revelation were written before the war of Titus in A.D. 70. That does not mean that all of the content in those books refer to Titus and the events foretold to occur up to that point in time, but when you look at the whole picture, much of it does.

Jesus’ forewarning in Matthew 24 of what was to come (which took place thirty-seven years later, though the apostles didn’t know that) was, I imagine, heart-wrenching to hear. As the signs of Jesus’ prophecy started to reveal themselves, and because they believed who Jesus was, that was enough for the apostles to willingly suffer whatever was necessary while they fulfilled their commission to spread the gospel of Christ during that thirty-seven years. Think about it; if you knew the physical and eternal welfare of so many hung in the balance, and the destruction of your home city was going to happen preceded by many trials, deceivers, and various perils, wouldn’t you do everything you could including bearing whatever persecution came your way in order to save as many as possible?

As you read the New Testament, you are reading the apostle’s stories of that time frame until God’s timing was complete and his plan for Titus to destroy the city was carried out. Scofield tries to confuse facts, separate verses into different events, and claim discrepancies where none exist because he does not understand what he is reading and he wants his interpretation to be THE interpretation. Sadly, it has been for far too long and for too many people.

In light of this, let me show you how I came to the conclusion of the seventy weeks. Daniel 9:24 is the list (below) of what is to be accomplished within the seventy weeks.

Number 5 was the first to be fulfilled, followed by #6—Jesus rebukes those who were upset with the woman for, in their opinion, wasting the expensive ointment, and tells them: “she is come aforehand to anoint my body to the burying.” #2-4 were simultaneously fulfilled when Jesus died on the cross—in the midst of the final/seventieth week, and finally, #1—was completed by the total destruction of the city etc.; punishment due to the disobedience of the “people [Jews] of the prince [Messiah] to come”.

  1. finish the transgression (wrongdoing, misbehavior, disobedience)
  2. make an end of sins
  3. make reconciliation for iniquity
  4. bring in everlasting righteousness (1-4; Is. 53:8-11; Matthew 26:28; Romans 5:19)
  5. seal up the vision and prophecy (or in Heb. prophet, 12:9)
  6. anoint the most Holy (Mark 14:8)

Note: prince in v. 26 is a common noun related to the proper noun Prince in v. 25. They are the same person. “…build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. 26 And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary;…”

The History of the Destruction of Jerusalem by Flavius Josephus:

Preface – Section 4. [In reference to Titus and the destruction of the Temple 70 A.D.]

“However, I will not go to the other extreme, out of opposition to those men who extol the Romans, nor will I determine to raise the actions of my countrymen too high; but I will prosecute the actions of both parties with accuracy. Yet I shall suit my language to the passions I am under, as to the affairs I describe, and must be allowed to indulge some lamentation upon the miseries undergone by my own country; for that it was a seditious temper of our own that destroyed it; and that they were the tyrants among the Jews who brought the Roman power upon us,…”[bold mine]

Verse 25 covers the sixty-nine weeks: B.C. 536—from the going forth of the commandment to restore and to build Jerusalem to A.D. 29—unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: (69 weeks) Done! B.C. -536—-0—-+29 A.D. = 565 years. This time-frame includes the streets and wall and troublous gaps of time when the work was forcibly stopped. SRB pg 915; Scofield asserts that this timeline starts with Artaxerxes because the book of Ezra only speaks to the building of the house of God. First, the sixty-nine weeks is 483 years so this cannot be the case for the math does not add up: -445 B.C—-0—-+29 A.D. = 474 years.

Second, because the focus was the building of the house of God, this does not mean that work in restoring or building other parts of the city was not also in progress. The book of Ezra concentrates on the house of God, the people involved, and other various details, while Nehemiah 1-7 focuses on the wall and the fact it was again in need of repair. The wall was completed in 52 days in the year B.C. 445, the twentieth year of Artaxerxes’ reign. The people’s houses were not yet built but the houses of the priest’s and other ranking leaders were, as were assorted buildings such as the armory, towers, and so forth. All this work was already finished at this point in time so for Scofield to suggest that the building of the city was just getting started in B.C. 445 is incorrect.

Verse 26 tells us after the sixty two weeks (the seven already being complete) Messiah will be cut off. Herod finished the restoration of the temple sometime in A.D. 29 allowing for Jesus to come to a cleansed temple in A.D. 33 at the end of his three and a half year ministry—the first three and a half years of the 70th week when He is then cut off (crucified).

The rest of verse 26 foretells the coming destruction by Titus in A.D. 70—the seventieth week is now complete!

Verse 27 is simply a summarization of the one (70th ) week.

“And he [God the Father with His people; not the Antichrist with the Jews] shall confirm the covenant with many for one week:” [Done! Is. 42:1-6; Jer. 31:31; Malachi 3:1]

“and in the midst of the week he [God the Father] shall cause the sacrifice and the oblation to cease”, [Done! Ending the Old Covenant in order to begin the New. Heb. 10:9, 10. Jesus was the ultimate and final sacrifice Heb. 9:14-16]

“and for [or because of] the overspreading of abominations [statues of false gods, unclean sacrifices, idol worship, etc.] he [God the Father] shall make it desolate,” [Done! Matt. 23:38, 39]

“even until the consummation” [in this context consummation is from the Hebrew kalah meaning complete destruction—fulfilled in A.D. 70 according to verse 26]

“and that determined shall be poured upon the desolate.” [and it was until the end of Titus’ war; “desolations” or “judgments” since that time are not related to this prophecy]

Another revelation I discovered was my assumption that the word consummation automatically meant “end of the world.” I was wrong. When I studied the definition of the word end in its various forms, I discovered in certain key verses such as Matt. 24:3, it was defined consummation as in “end of the world”, but it is not defined that way in Matt. 24:14. There, it is the end of the seventy week prophecy—Christ is foretelling what’s to come (in A.D. 70) and at the same time he is confirming Daniel’s vision.

But, I automatically assumed when I read consummation in Dan. 9:27 that it was meaning the end of the world. That is not its definition as you see above. As a result, my conclusion concerning the fulfillment of the seventy weeks was affirmed and solidified.

Take Another Look At Daniel Twelve

Studying Daniel chapter twelve a bit more closely brings me to yet another conclusion I had not seen before. It reads like a summary of the total of Daniel’s visions culminating at Jesus being cut off in Dan. 9:27. Those days were the “last days” of the Old Covenant which Daniel would not live long enough to see; therefore, the visions were given to him to know the end of those days, but also the future of his people.

Below is an excerpt from the summary of the book of Daniel found in the “Helps” of the 1880’s Sunday School Teacher’s Edition Bible. In this summary it is explained very plainly that the visions and prophecies seen and spoken of by Daniel were for his era. It took approximately seventy two years for Daniel to finish writing his book as it was started in the year B.C. 606 and finished B.C. 534. Doing the math according to the information below, Daniel was 12 when he was captured in B.C. 606, making his birth around B.C. 618. He died when he was a little more than 90 putting the year of his death around B.C. 528. This means he was 80 when visited by the angel Gabriel in B.C. 538, and 84 in B.C. 534 when the last chapter of the Book of Daniel was written. At the time of Gabriel’s visit to Daniel, he only had a little more than 10 years, give or take, before his death.

     DANIEL.  (God’s Judge) was one of the princes of the royal family of Judah. He was made a eunuch in the palace of the King of Babylon, and rose to be chief of the wise men, and “ruler over the whole province of Babylon.” Carried captive at the age of from twelve to eighteen, in the fourth year of Jehoiakim (eight years before Ezekiel), he prophesied during the whole period of the Captivity, and even two years after the Return. He did not accompany the Jews back to Jerusalem, but died in exile when more than ninety years of age. In B.C. 603 he interpreted Nebuchadnezzar’s dream, which brought him into notice. Twenty-three years later, the Three Children were in his absence, saved from the fiery furnace. Ten years afterwards he interpreted the king’s second dream, and acted as viceroy during the seven years of that monarch’s madness. He lived in retirement during the reign of Belshazzar, who preferred younger counselors, till the writing on the wall called him forth (B.C. 538). Afterwards he was promoted to the highest post of government by Darius, which he retained under Cyrus (536), thus serving under three dynasties–the Chaldean, the Median, and the Persian.
His book consists of two distinct volumes, the prophecies of the latter being synchronous with some of the historical events narrated in the former: e.g. the first vision occurred in the first year of Belshazzar (B.C. 555); the second in 553; the third in the first year of Darius (538); the last in the third of Cyrus (534). The historical part (chaps. 2:4-ch. 7) is in Chaldee;  the prophetical in Hebrew [historical; contrary to Scofield saying ch.7 is fulfilled in our future pg. 915 notes].
Ch. II [2] predicts the course of the Five Great Empires of the world, which should succeed each other in supremacy—viz. the Babylonian, Persian, Grecian, Roman, and Christian. In chap. vii [7] the four worldly empires, under the figure of four beasts, are viewed in their religious aspect. In chap. viii [8] is predicted the struggle between the Persian and Grecian powers, and the rise of the corrupting influence of Antiochus Epiphanes (“the little horn”), which prepared the way for the final overthrow of the Jews by the Romans. ….Chap. x [10] foretells the opposition of the Persian power to the restoration of the Jews; while chap. xi [11] more minutely predicts the history of the four Persian kings, that of Alexander and his successors, till the conquest of Syria by Rome,….” [bold and brackets mine]

The fifth and final kingdom (Christian)—Christ’s kingdom, came into being when He came in the flesh. It was left in the hands of the saints (the children of God) and the guidance of the Holy Spirit when Jesus died on the cross. Scofield’s insistence on the Gentile world dominion and Rome continuing to be the center of it is nowhere to be found in Scripture. Consider the next paragraph continuing from the previous excerpt. I believe it is a describes Scofield and some of those with whom he chose to consult for his note material.

     This traditional interpretation (which dates back as far as the Second Book of Esdras and the Epistle of Barnabas) is rejected by some modern commentators, because it is thought to lose sight of the cyclic development of history; so that the Divine utterance, which has its first fulfilment in one period, receives a further and more complete one in the corresponding part of some other period [dual prophecy]. According the them, the four empires are, the Babylonian, Median, Persian, and Greek; while the fifth (the Christian), striking the feet of the composite image, crushed the foundations of them all (viz. heathen mythology), and prepared the way for its own supremacy over all future dominions. [Sound familiar? Daniel’s interpretation of Nebuchadnezzar’s dream pertained to them, not us. Is this not a fulfillment of the above bold statement]. Each of these has its antitype in the Christian era—Babylon in Rome, Media in Byzantium, Persia, with its divided power, in the Teutonic races, while the great Northern nations may hereafter rival the conquests of Alexander;–all these being eventually superseded in the triumph of Christ’s second Kingdom, as the former empires were by His first Advent. In this way the Book of Daniel is both a prophecy and a revelation. [brackets and bold emphasis mine]

This paragraph epitomizes how and why Scofield believed in and added a dual scenario for Jesus’ return! He rejected the original interpretation and embraced a mythological one.

The twelfth chapter was written near the end of Daniel’s life in B.C. 534. The angel Gabriel is charged with helping Daniel understand the meaning of his visions—“…the prophecies of the latter being synchronous with some of the historical events narrated in the former:…”. Chapter twelve is focused primarily on Antiochus with a couple references to what will occur at the end of the Old Covenant days when Jesus is crucified and resurrected.

Dan. 12:1And at that time shall Michael stand up, the great prince which standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book.

Cross reference:

Dan. 8:25 “And through his policy also he shall cause craft to prosper in his hand; and he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the Prince of princes; but he shall be broken without hand.”

Dan. 11: 21-45 (too many to print out, please read for yourself)

These verses are more detailed than chapter eight in describing Antiochus who in verse 21 is called “a vile person” who obtained the kingdom by flatteries. In these verses are described the atrocities he committed against the people, the temple, and God—“…a time of trouble, such as never was since there was a nation even to that same time.

Dan. 12:2-3 And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.

Cross reference:

Matt. 27:
50 “Jesus, when he had cried again with a loud voice, yielded up the ghost.
51 And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;
52 And the graves were opened; and many bodies of the saints which slept arose,
53 And came out of the graves after his resurrection, and went into the holy city, and appeared unto many.”

 I believe this is the first resurrection spoken of in Revelation 20:5, 6. Notice, in both references it says “many” not “all” who slept arose out of the graves. According to Rev. 20:5, 6 the rest of the dead were awakened when the thousand years were finished. Exactly when that is/was is not revealed, but it is not the “millennial” thousand years that pretrib teachings place after the Second Coming. Jesus’ Second Coming is the ultimate and final END—nothing remains but eternity with Him. Remember: things are not in chronological order, and they are definitely not as Scofield has plotted out.

An interesting tidbit to think about: The first and second resurrection are also known as the early and latter rain. Remember Jesus’ parable about the harvest in Matt. 13:39? Well, James 5:7 says,  “Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.”

Dan. 12:4-6 I believe verses 1-3 are a condensed version of the whole picture—possibly more detail given between 1 and 2 that Daniel wrote about but that is why Gabriel tells Daniel in verse 4 to “shut up the words, and seal the book, even to the time of the end” (the Old Covenant days) because, to paraphrase the end of verse 4, many people will be running to and fro and the knowledge of what’s to come concerning that particular prophetical vision will be increased. In verse 5, Daniel’s attention turns to two others who speak to a man clothed in linen (Jesus who is not yet come in the flesh) and hears the question, “How long shall it be to the end of these wonders?”

Dan. 12:7And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”

Jesus’ ministry was three and a half years (a time, times, and an half) ending with his death. Thus, everything covered under the Old Covenant was finished. Hebrews 8:7-13

Cross reference:

Matt. 26:31 “Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd and the sheep of the flock shall be scattered abroad.”

The above verse is taking place at the last supper. Jesus is the shepherd and we who believe in Him are His sheep. The power of the holy people is the Gospel of Jesus Christ! Both His Gospel and His people have been scattered.

Dan. 12:8, 9And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end.”

Here, Daniel lacks understanding, but instead of answering his question of “what shall be the end of these things?” Gabriel tells Daniel to “Go thy way, for the words are closed up and sealed till the time of the end.” “end” in Daniel’s question is from the Hebrew ‘achariyth akh-ar-eeth’ meaning; 1) after part. Daniel is basically asking, “What happens afterwards?” Gabriel tells him the words are sealed until the time of the end, or  qets kates; meaning; 1a) end, at the end of (of time). The time allotted to complete the vision. [definitions from Strong’s dictionary)

Then Gabriel continues,

Dan. 12:10Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.

Cross reference:

Dan. 11:33-35 “And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed.”

We see this even today—they that understand sound the alarm to warn others of the danger (false doctrine) but rather than heed the warning the people would prefer to continue cleaving to them (false teachers) that spout the flatteries—or for our modern times; the no accountability, we just need to love each other, whatever feels right to you psychobabble.

Dan. 12:11And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.”

Cross reference:

Dan. 8:11 “Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down.”

Antiochus (the little horn) is he who took away the daily sacrifice and magnified himself to the prince of the host, identified in 12:1 as the great prince Michael. This daily sacrifice being taken away is not to be confused with the sacrifice and oblation being caused to cease when Jesus dies on the cross. From the time the daily sacrifice is taken away to the time the abomination (idol on the altar) is set up is 1,290 days. No other interpretation needed!

Dan. 12:12Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.”

Cross reference:

Dan. 8:

13 “Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot?

14 And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed.”

We are told in verse 14 above that Antiochus was given 2,300 days start to finish for his role in the vision. After that the sanctuary was cleansed. We already know about the 1290 days so what about the rest? 1290 plus 45 equals the 1,335 mentioned in verse 12. Those who endured everything in verse 13 and waited to the end (1,335th day) were blessed to see the sanctuary cleansed and made ready for the saints to once again worship the one true God. Keep in mind, the sanctuary was only cleansed at this point; it was not fully restored until A.D. 29.

In the days prior to the 1,335, Antiochus began his reign by seducing the people with flatteries to gain their compliance. We can assume this to be a slow and calculated plan for he had plenty of time to work with. By our calendar 2300 days equals a little more than six years. Antiochus continued to conspire and do battle with other kingdoms while at the same time prop himself up and enforce his own laws and idol worship on the people. All who resisted were punished, taken captive or killed. It was only a remnant who endured to the end.

Dan. 12:13But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.”

Cross reference:

Psalms 1:5 “Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.”

The Israelites were given a portion of land according to their number in their tribe as part of their inheritance. The land divisions were also known as lots. There are two eternal lots; Heaven and Hell. The inheritance of all believers of Jesus Christ will be to stand in their lot (Heaven), and all who reject Jesus will stand in their lot (Hell).

But go thou thy way till the end be:” this end being the end of Daniel’s life, followed by rest in death, and finally being resurrected from the grave at the end of the Old Covenant days. The end of the days is not translated consummation which means this verse is referring to the end of the “Old Covenant” days and not to the end of the world. Therefore, verse thirteen is saying that Daniel will live out the rest of his life (at this point not long), rest in death, then at the end of the “Old Covenant” days when Jesus dies on the cross, he will be among those saints who rise out of the grave to stand in his lot (Heaven) with the rest of the righteous. Refer above to Dan. 12:2 and Matt. 27. All who believe on the name of Jesus Christ will share that lot with Daniel at the end of their days whether it is by death or by the Second Coming; then it will be forever!

What Is “The Blessed Hope”?

Strong’s definition for hope: in the Christian sense: joyful and confident expectation of eternal salvation.

his definition does not give the indication that a rapture has anything to do with hope, blessed or otherwise. I have heard, and been taught for years, that the blessed hope is the coming rapture. Since I have studied and come to the conclusion that the rapture is an invented occurrence I wanted for my own clarification to study further the subject of the blessed hope.

Titus 2:
11 “For the grace of God that bringeth salvation hath appeared to all men,
12 Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world;
13 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;
14 Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.”

Titus 3:
5 “Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration [new birth], and renewing of the Holy Ghost;
6 Which he shed on us abundantly through Jesus Christ our Saviour;
7 That being justified by his grace, we should be made heirs according to the hope of eternal life.”

Verse eleven gives the answer based on the definition of hope and it is followed by how we should be living in this present world until then. Titus 3:5-7 affirms the hope of eternal life is through new birth i.e. salvation. 1 Cor. 1:7, 8; Phil. 3:20, 21; 2 Peter 3:10-14; and 1 John 3:1-3 are some of the direct cross references to these verses. All of these verses are connecting our waiting for our Lord’s return with the manner in which we should hope to be found.

As you see above in verse 13, there is a comma between Looking for that blessed hope and and the glorious appearing…. The comma is separating two things being looked for; hope and appearing. If the blessed hope is the rapture, then there should be no comma and the sentence should read something similar to: Looking for that blessed hope in the glorious appearing, or, of the glorious appearing.

For the grace of God that bringeth salvation hath appeared to all men (Jesus’ birth) is the first appearing which brought us blessed hope in eternal salvation. And the glorious appearing of the great God and our Saviour Jesus Christ is His second and final appearing. Until that time, we must honor our heavenly Father to the best of our ability and live in a manner that will glorify Him.

1 Corinthians 1:
7 “So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ:
8 Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ.”

Philippians 3:
20 “For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:
21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.”

2 Peter 3:
10 “But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.
11 Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness,
12 Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat?
13 Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.
14 Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.”

1 John 3:
1 “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.
2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.
3 And every man that hath this hope in him purifieth himself, even as he is pure.”

Many people, particularly unbelievers, see hope as being defined as a questionable thing; for example, the typical response “I hope so,” with the underlying meaning being “I don’t know.” A Christian’s joyous assurance of salvation and anticipation of the Lord’s return does not include the uncertainty of “I hope so” or “I don’t know.” So ask yourself, where do you want your hope to lie, in eternity or in question?



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