Scofield Reference Bible
The Scofield Reference Bible is an annotated edition of the King James Version of the Bible, edited by Cyrus I. Scofield, an American theologian and minister, featuring extensive study notes, chain references, and cross-references designed to aid interpretation and thematic tracing across Scripture.[1][2] First published in 1909 by Oxford University Press, with significant revisions in 1917 and 1967, it sold millions of copies and became a staple in conservative Protestant Bible study.[3][4] Its defining characteristic is the promotion of dispensational premillennialism, a theological framework dividing biblical history into distinct eras or dispensations in which God tests humanity under varying revelations, coupled with a literal futurist interpretation of prophecy emphasizing the pretribulational rapture, a seven-year tribulation, and Christ's millennial kingdom.[4][5] This system, influenced by earlier Plymouth Brethren teachings, profoundly impacted evangelical eschatology, fostering widespread support for a distinct future role for national Israel in prophecy and literal fulfillment of Old Testament promises.[2][4] While praised for popularizing systematic Bible study tools and a plain-sense hermeneutic among lay readers, the Scofield notes have drawn controversy for allegedly compartmentalizing Scripture into rigid categories that overshadow unifying redemptive themes, leading to critiques from covenant theologians who view dispensationalism as a novel 19th-century innovation rather than historic orthodoxy.[6][5]Origins and Development
Cyrus I. Scofield's Background and Influences
Cyrus Ingerson Scofield was born on August 19, 1843, in Clinton Township, Lenawee County, Michigan, but spent much of his youth in Tennessee after his family relocated there.[7] At age 17, in May 1861, he enlisted as a private in the Confederate Army's Seventh Tennessee Infantry amid the outbreak of the Civil War, participating in battles such as Seven Pines and Antietam, where he received the Confederate Cross of Honor in 1862 for valor.[8] [9] He was discharged later that year due to being underage at enlistment and health issues, after which he studied law in St. Louis, Missouri, was admitted to the bar in 1866, and practiced as an attorney while briefly serving in political roles, including as U.S. district attorney for Kansas in 1873.[4] [10] By the late 1870s, Scofield had separated from his first wife and faced significant legal troubles in St. Louis, including charges of forgery and fraud in 1877 that led to a period of imprisonment, amid broader accusations of embezzlement and financial misconduct.[10] [9] During this time of personal crisis, marked by alcoholism and despair, Scofield experienced a conversion to evangelical Christianity around 1879, reportedly at a mission service, which prompted his commitment to sobriety and religious study.[11] [12] A pivotal influence in Scofield's early Christian formation was Rev. James H. Brookes, pastor of St. Louis's Walnut Street Presbyterian Church, a leading proponent of premillennialism and dispensationalism who mentored him in systematic Bible study and introduced him to the Plymouth Brethren's emphasis on literal interpretation.[2] [7] Brookes, who maintained close ties to John Nelson Darby—the Irish founder of Plymouth Brethren dispensationalism—encouraged Scofield through personal guidance and shared writings, shaping his rejection of allegorical hermeneutics in favor of a chronological, prophecy-centered reading of Scripture.[13] Ordained as a Congregational minister in October 1883, Scofield accepted the pastorate of the First Congregational Church in Dallas, Texas, in 1882, where he served until 1895, growing the congregation from a small mission to over 800 members through expository preaching and Bible classes.[14] [15] During this period, he engaged in the American Bible and Prophetic Conference movement, active from the 1870s through the 1880s at venues like the Niagara Bible Conference, which fostered networks of lay Bible study and prioritized futurist premillennial views over the amillennial or postmillennial allegorism dominant in mainline Protestantism.[4] [16] These gatherings, emphasizing inductive study and prophetic literalism, reinforced Scofield's development of structured reference systems for Scripture.[17]Creation and Initial Publication
Cyrus I. Scofield initiated the development of the Scofield Reference Bible during the late 1890s, amid the Bible conference movement that emphasized premillennial dispensationalism. He drew upon his prior publication, the 1890 pamphlet Rightly Dividing the Word of Truth, which outlined key interpretive principles later expanded in the Bible's notes. Compilation of the annotations began around 1902 and spanned several years, involving Scofield's synthesis of scriptural references and theological explanations into a cohesive study system.[17][18] Scofield collaborated with Oxford University Press for the production and distribution, securing their involvement through agreements that facilitated printing in multiple formats. Financial backing came from dispensationalist supporters, including oil magnate Lyman Stewart, co-founder of Union Oil, whose contributions aligned with broader efforts to promote conservative Bible study resources without evident external ideological mandates, as reflected in publishing records. The partnership emphasized logistical efficiency, enabling the integration of Scofield's notes alongside the King James Version text.[2][19] The first edition was published on January 15, 1909, targeting lay readers seeking accessible scriptural guidance. Initial print runs varied by binding, but demand surged rapidly as a practical study aid, with sales exceeding one million copies by 1930—the first Oxford University Press title to achieve this milestone—according to publisher accounts. This success underscored the Bible's appeal in evangelical circles during the early 20th century.[11][20]Core Features
Annotation and Reference Systems
The Scofield Reference Bible incorporates a chain reference system that links verses thematically across the Old and New Testaments, facilitating the tracing of doctrines such as sin, salvation, and prophecy through interconnected scriptural passages rather than external commentaries.[21] This subject-based topical chain allows users to follow major biblical themes systematically, with references organized to highlight doctrinal continuity and progression.[22] Marginal notes offer succinct explanations of verses, definitions of theological terms—such as "dispensation" denoting distinct periods of divine stewardship—and supplementary cross-references to reinforce literal readings.[23] Boldface headings delineate paragraph divisions within books, providing structural outlines that guide readers through narrative and argumentative flows without interpretive overlays.[24] These notes emphasize the grammatical-historical method by elucidating Hebrew and Greek terms in context, rejecting spiritualized or allegorical interpretations in favor of plain-sense exegesis supported by linguistic and historical details.[25] A subject index compiles entries for key doctrines and topics, integrated with a concordance-like appendix that includes dictionaries of proper names and thematic references for self-directed word studies.[26] These tools enable comprehensive navigation of scriptural content, prioritizing user autonomy in applying a literal hermeneutic to the text.[27]Textual and Structural Innovations
The Scofield Reference Bible introduced a layout featuring the King James Version text in double columns of verse-by-verse format, with annotations, cross-references, and chain links placed in a central column or outer margins to minimize disruption to the scriptural flow, distinguishing it from earlier Bibles where notes often cluttered the primary text.[28][29] This arrangement facilitated rapid visual scanning, enabling readers to consult interpretive aids without losing contextual continuity in the sacred text.[4] Marginal dates, drawn from Archbishop James Ussher's 17th-century chronology (e.g., Creation at 4004 B.C.), were incorporated with adjustments to align with dispensational periodization, providing a timeline framework for historical and prophetic events directly adjacent to relevant verses.[13] Chain references, often employing italics to denote connections such as Old Testament prophetic types to New Testament fulfillments, formed topical chains tracing doctrines like atonement or divine covenants across Scripture, enhancing thematic study without embedding interpretive bias in the text itself.[30][31] Each book included prefixed summaries outlining content, structure, and key doctrines, alongside post-chapter synopses reinforcing central teachings, tailored for lay readers rather than scholarly dissection and thereby promoting broader personal engagement with Scripture in contrast to dense academic commentaries of the era.[32][31] These elements collectively prioritized accessibility, with the format's adoption evidenced by its role in early 20th-century Bible sales exceeding two million copies by 1930, reflecting practical utility in evangelical settings.[4]Theological Framework
Dispensational Premillennialism
The Scofield Reference Bible structures its annotations around dispensational premillennialism, a theological system that interprets Scripture through successive eras of divine administration, termed dispensations, wherein God tests humanity's obedience to progressively revealed aspects of His will.[1] This framework posits that biblical covenants and historical periods reflect distinct phases of God's causal interactions with creation, each initiated by a new revelation and concluding in human failure to uphold the terms, except for the ultimate consummation under Christ's direct rule.[33] Scofield explicitly defined a dispensation as "a period of time during which man is tested in respect of obedience to some specific revelation of the will of God," drawing from passages like Ephesians 3:2 to underscore stewardship over entrusted truths.[1] Unlike covenant theology's overarching unity of redemptive covenants, this approach derives from a grammatical-historical exegesis that prioritizes literal fulfillment of prophetic texts, avoiding allegorization to preserve the empirical verifiability of God's promises across eras.[6] Scofield outlined seven such dispensations, each marked by unique responsibilities and divine-human relations:- Innocence: From Adam's creation to the Fall (Genesis 1:28–3:6), testing perfect obedience in Eden without sin's corruption.[33]
- Conscience: Post-Fall to the Flood (Genesis 3:7–8:22), under moral awareness without formal law, ending in universal wickedness.[34]
- Human Government: From Noah to Babel (Genesis 9:1–11:32), introducing civil authority and capital punishment as stewardship over the earth.[33]
- Promise: Abraham to Egypt (Genesis 12:1–Exodus 19:8), focused on faith in unconditional pledges without law's mediation.[34]
- Law: Moses to Christ's crucifixion (Exodus 20:1–Acts 2:4), testing adherence to the Mosaic code as a conditional covenant.[33]
- Grace: The Church Age (Acts 2:4–Revelation 19:21), emphasizing salvation by faith apart from works, amid rejection leading to apostasy.[34]
- Kingdom: The future millennial reign (Revelation 20:4–6), fulfilling unconditional covenants through Christ's literal rule.[5]