Category: After These Things

What did John Nelson Darby and the Brethren hold?

Darby and the brethren held to all the fundamentals of the Christian faith:

There is one God, eternally blessed – Father, Son and Holy Spirit,.
The Lord Jesus was and is human and divine. He was born of a virgin and was raised from the dead and is now glorified at the right hand of God.
The Holy Spirit, having descended on the day of Pentecost, dwells in believers who are waiting for the promised return of the Lord Jesus.
The Father in His love has sent the Son to accomplish the work of redemption and grace towards men. Jesus, the Son, finished the work on earth which the Father gave Him to do. He made propitiation for our sins, and ascended into heaven. Now He is the great High Priest, seated at the right hand of the Majesty on high.
As to the brethren, nobody would be received into fellowship who denied any of these fundamental truths, and any who undermined them would be excommunicated. They are essential to living faith and salvation, and to the life which all Christians live as born of God.

‘After These Things’ Chapter 3.3 What did John Nelson Darby and the Brethren hold?

From our book ‘After These Things – Summaries of John Nelson Darby’s Papers on Prophecy – and more…’ Compiled by Daniel Roberts. For more about this book click on the picture or CLICK HERE

 

lefrancaisA summary by Sosthenes of a letter entitled ‘ A letter to the Editor of Le Français’ – published in J N D’s letters Volume 2 page 431.

 

 

3.3 The Beliefs of Darby and the ‘Brethren’

Darby’s Reply to ‘Le Français’

Darby’s early Christian Days

The Public Church

The Fall of the early Church

What the Faithful should understand

The early Brethren

The Brethren’s Walk

Conclusion

Postscript

 

What did John Nelson Darby and the Brethren hold?

The following is a summary of a letter entitled ‘A letter to the Editor of Le Français’ – published in J N D’s Letters Volume 2 page 431.

In 1878 the editor of ‘Le Français’, a catholic newspaper wrote to J N Darby asking him about what he and the brethren held.  Although he did not like writing articles for newspapers, believing that they were not compatible with the Christian’s heavenly calling, Darby said, ‘I have given him in all simplicity what he asked for. He avowed himself a Catholic and devoted to Catholicism. His letter was simple and honest: I replied to him as a Christian.’

Darby’s Reply to ‘Le Français’

Darby and the brethren held to all the fundamentals of the Christian faith:

  1. There is one God, eternally blessed – Father, Son and Holy Spirit.
  2. The Lord Jesus was and is human and divine. He was born of a virgin. Having made propitiation for our sins, He was raised from the dead and is now glorified the great High Priest, seated at the right hand of the Majesty on high.
  3. The Holy Spirit, having descended on the day of Pentecost, dwells in believers who are waiting for the promised return of the Lord Jesus.

Darby’s early Christian Days

Following his accident (see Chapter 3.2 above), God gave him to understand that he was in Christ, united to Him by the Holy Spirit.  Though he had always accepted that the word of God was the absolute authority as to faith and practice, God had now implanted in his heart the conviction of it.  Scriptures which bore on that were:

  • ‘At that day ye shall know that I am in my Father, and ye in me, and I in you’ (John 14:20)
  • ‘He that is joined unto the Lord is one spirit’ (1 Corinthians  6:17)
  • ‘Your body is the temple of the Holy Ghost who is in you’ (1 Corinthians  6:19)
  • ‘There is therefore now no condemnation to them which are in Christ Jesus’ (Rom 8:1)
  • ‘I will come again and receive you unto myself; that where I am, there ye may be also’ (John 14:3)
  • ‘Having believed, ye have been sealed for the day of redemption’ (Ephesians 1:13)
  • ‘For by one Spirit are we all baptised into one body’ (1 Corinthians  12:13)
  • ‘Even when we were dead in sins, he hath quickened us together with Christ, (by grace ye are saved)’ ( 2:5)
  • ‘Our citizenship is in heaven; from whence also we look for the Lord Jesus Christ as Saviour, who shall transform our body of humiliation into conformity to his body of glory’ (Phil 3:20-21)

From the above scriptures, he deduced that the Holy Spirit had given us as believers the full assurance of salvation.  We have been set apart from this world, sealed to do God’s will here.  We are citizens of another world, awaiting the return of our Lord and Saviour.

The body of Christ is composed of those who are united by the Holy Spirit to the Head – Christ in heaven.  We are seated in the heavenly places in Christ, and are already there in spirit, just waiting to be taken there, our bodies changed.

The Public Church

This brings us to the thought of the church and of its unity.

Let us look around!  We see how far we as Christians have got from what God had set up on the earth.  Where is the church?   Darby said it was not the national churches ( Anglicanism in Britian etc.).   In his early days, he had been attracted to Rome.  But then he realised that the idea of a sacrificing priesthood down here was inconsistent with Hebrews 10:14-18  ‘For by one offering he hath perfected for ever them that are sanctified… . Now where remission of these is, there is no more offering for sin’. Rome pretended to be the whole, but excluded half or more of Christendom.  Protestant sects were divided amongst themselves – unity was not possible.  In fact, most of those who call themselves Christians were as much of the world as atheists or pagans.

The Fall of the early Church

The Church was formed on the earth at the descent of the Holy Spirit.  It ought to have been clearly identifiable, distinct, separate from the world.  Alas, this has not been the case.  The Lord foresaw this: ‘The wolf catcheth them and scattereth the sheep’ (John 10:12) but, thank God the same faithful Shepherd also said,  ‘No one shall catch them out of my hand’ (v.28).

In the beginning, ‘the Lord added to the church daily such as should be saved’ (Acts 2:47).  Soon false brethren crept in, tares were sown, the house was filled with unholy vessels, from which the faithful were to purge themselves.  These were persons with a form of godliness without the power, from which the faithful were to turn away (See 2 Timothy 2:20-22 and ch. 3:1-5)

The apostle Paul, bidding farewell to the faithful of Asia, said, ‘I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock, and of your own selves shall men arise, speaking perverse things, to draw away disciples after them.’ (Acts 20:29-30).  Moreover, Jude noted that deceitful men had crept in among the Christians, ‘Certain men crept in unawares, who were before of old ordained to this condemnation, ungodly men’ (Jude v.4).  This would lead to apostasy, those inside the public confession entirely abandoning the Christian faith. John continued this line in his epistles.

What the Faithful should understand

Paul tells us, ‘Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of the Lord depart from iniquity. But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel to honour, sanctified, and meet for the master’s use, and prepared unto every good work’  (2 Timothy 2:19-21).

The public church is a great house with vessels of all kinds: a call comes to the faithful man to purify himself from the vessels to dishonour.  In the next chapter, he speaks of perilous times.  Men will be lovers of their own selves, covetous, boasters, proud etc., but also ‘Having a form of godliness, but denying the power thereof’ (2 Timothy 3:5).  They were evidently in the professing church, not pagans as in Romans 1.  And it goes on, ‘All that will live godly in Christ Jesus shall suffer persecution. But evil men and seducers shall wax worse and worse’ (2 Timothy 3:12, 13); but true believers have assurance through the scriptures, given by inspiration of God, making them wise to salvation, by the faith which is in Christ Jesus.

However, Satan will not destroy what Christ has built, the house made of living stones, and the holy temple in the Lord (See 1 Peter 2:5 and Ephesians 2:21).  The Word declares that where two or three are gathered to the name of Jesus, He would be in their midst. (See Matthew 18:20).

The early Brethren

This is what Darby recognised.  Initially, only four met together, not in a spirit of pride or presumption, but deeply grieved at seeing the state of that which surrounded them and praying earnestly about it. Darby said they were not thinking of forming a new sect.  Indeed, they did not believe that the thing would have gone any further. They were just satisfying the need of their souls according to the word of God and found the promised presence of the Lord.

As the Holy Spirit stirred up the consciences of exercised believers, similar gatherings sprung up.  The work extended in a way they did not expect – in throughout most of Europe, the British Colonies, the United States, and elsewhere.  As the gospel was preached, the Spirit of God acted and produced soul yearnings that the established religious systems could not meet.

Those brethren rested on the authority of the word of God.  They saw our Saviour:

  1. first as accomplishing redemption on the cross,
  2. then as seated at the Father’s right hand, the Holy Ghost being down here,
  3. and finally, as coming back to take His own to be with Himself.

Nobody would be received into fellowship who denied any of these fundamental truths, and any who undermined them would be excommunicated.  They are essential to living faith and salvation, and to the life which all Christians live as born of God

These Christians had the full assurance of their salvation  They had faith in the efficacy of Christ’s redemption, and being sealed with the Holy Spirit, were waiting for the Son of God to come from heaven without knowing when it would happen.  Bought with a high price, they felt bound to regard themselves as no longer belonging to themselves, but to please the Lord Jesus in everything, and to live only for Him.

The Brethren’s Walk

While Darby had to admit that not all the brethren walked at the full height of the heavenly calling, they acknowledged the obligation to do so.  Brethren walked in a morally right way, excluding any who held heresy or engaged in immorality.  They abstained from the pleasures and amusements of the world.   Evening parties would be occasions of encouraging one another and discussing the word.  Brethren did not vote or get involved in politics.  They submitted to the established authorities, whatever political colour they may be, so long as they were not called upon to act contrary to the will of Christ.  They took the Lord’s supper every Sunday, and those who had gift taught from the scriptures and preached the gospel of salvation to sinners.  Everyone felt bound to seek the salvation or good of his or her neighbour, as they were able. Feeling that Christendom was corrupt, they were not of the church-world.

Asked as to how many such believers followed this course, Darby had no idea.  Brethren did not number themselves, wishing to remain in the littleness which becomes Christians. In any case, they reckoned as a brother or sister in Christ, every person who had the Spirit of Christ.

Conclusion

Darby stated, ‘What is the advantage of this course?  We acknowledge Christ as the Son of God and know that we have been saved by Him.  In obeying Him, despite our weakness, faults and failures, we have Him as an indescribable source of joy.  Looking ahead, we have an earnest or advance of eternal happiness, with no failures, where our Lord will be fully glorified in all believers’

Postscript

It is over 140 years since the letter referred to above was written.  Much has transpired and most readers of this book will be aware of, or be associated with, ‘brethren’ in one form other. This is not the place to go into the history of ‘brethrenism’, with its many sad divisions.  Amongst ‘so-called’ brethren (who should eschew sectarianism or any claim to ecclesiastical status), there are thousands of true lovers of our Lord Jesus who seek to please Him, serve Him and praise Him for who He is and what He has done.  Human ambition and politics, a state of loveless exactitude (Ephesus) or lukewarm self-satisfaction (Laodicea) has resulted in scattering.  Darby noted that when things were left in man’s hands they always fail.  But the Lord knows those who are His. (see 2 Timothy 2:19).  One of the hymns brethren use goes:

What will it be when all life’s toil is finished,
And we have entered our eternal rest;
When past for ever is the night of weeping,
And with Thee, Lord, we are for ever blest!

What will it be when all the strife is over,
And all Thy saints, now scattered far and wide,
Shall be without one shade of variation,
All like Thee, Lord, united by Thy side!

Annie Ross (1870-1955)

Little Flock Hymn Book (1962/1973) No 421 v. 1-2.

 

 

The Lord’s Second Coming and the Church’s Witness

The Lord’s first coming: He came in flesh, but only those who received Him knew Him, and that through the Spirit.
His second coming: He is seen by all.
Hence His first coming was really a spiritual one; the true coming will be the second.

‘After These Things’ Chapter 5.5 – The Lord’s Second Coming and the Church’s Witness

From our book ‘After These Things – Summaries of John Nelson Darby’s Papers on Prophecy – and more…’ Compiled by Daniel Roberts. For more about this book click on the picture or CLICK HERE

 

 

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Based on J. N. Darby: The Lord’s Coming and the Church – Notes and Comments Vol. 2, p 275.

Two comings:

  1. The Lord’s first coming: He came in flesh, but only those who received Him knew Him, and that through the Spirit.
  2. His second coming: He is seen by all.

Hence His first coming was really a spiritual one; the true coming will be the second.

Although in His first coming He came in the flesh, He was only known spiritually.   No man could come to Him, except the Father who had sent Him draw him (See John 6:44).   He said to them,  ‘The words that I speak unto you they are Spirit and they are Life’ (John 6:63).  So those who heard, believed and kept His word had everlasting life: their eyes were opened by to see Him through the Father’s grace.  They were taught of God and knew who He was – the Son.  Others saw His miracles, but He would not commit Himself to them – He spoke in parables.

The real personal coming of the Lord Jesus is His second coming.  It will not be merely a revelation to believers, but ‘every eye shall see him, they also which pierced him’ (Rev 1:7).  His, the Son’s, glory will be known.

Christ is now in glory.  That is how the church knows Him now.  If the church denies this, it ceases to be the church: the ground of its very existence has ceased – it has ceased to exist in the sight of God.  Although salvation may be taught in a casual way, there is not faith as a church and the Spirit has no office in it, for His office is to testify of Jesus and His glory.   Even if the church suffers, that suffering is for nothing because it is joined to the world – it has ceased in its true existence.  The same applies to individuals, even evangelicals, who deny the Spirit’s voice witnessing His glory.

Nevertheless, God has not left Himself without witness.  We may be all mixed up, with our errors, weaknesses, and even unbelief.  But the witness in the true church has not ceased to exist.  Competent members of the church acknowledge of the power of reconciliation in Christ, and the testimony of the Word of God.  They believe it, submitting to God, and know the presence of the Holy Spirit, looking forward to the return of the Lord Jesus. They are they the glory and hope of the church.  Here is a church with faith – held in humility.

May God our Father keep us humble, holy in spirit and conversation giving us grace, patience, and that of faith.  May we and lean in faith upon His word in the certainty of His love, qualifying us for His glory, forgiving us our weakness for Jesus sake, our Lord, and in Him.

 

 

John Nelson Darby’s Prophetic Map

In 1828 or 1829 Darby drew his ‘Prophetic Map’ (see JND Notes & Comments Vol 2 – page 192).

This article looks aback over what Darby wrote in the light of various things that have happened in the world since then.

‘After These Things’ Chapter 5.7 – The John Nelson Darby Prophetic Map

 

‘After These Things’

5.7 John Nelson Darby’s Prophetic Map

Europe, the ‘Western World’ and the Antichrist

Saudi Arabia, Egypt and the King of the South

The Prophetic Map: What does all this mean?

Did you follow all this, dear Reader?

From our book ‘After These Things – Summaries of John Nelson Darby’s Papers on Prophecy – and more…’ Compiled by Daniel Roberts. For more about this book click on the picture or CLICK HERE

The John Nelson Darby Prophetic Map

In 1828 or 1829 J N Darby drew his ‘Prophetic Map’ (see JND Notes & Comments Vol 2 – page 192).

This chapter looks back over what Darby wrote in the light of various things that have happened in the world since then, as well as their social consequences.  For example:

  • The break-up of the Ottoman Empire and the creation of many independent states in the Middle East.
  • The first and second World Wars.
  • The Treaty of Rome and the European Union.
  • NATO and allies.
  • The United Nations and other treaty organisations.
  • The rise and fall of the Russian (Soviet) Empire and its resurgent ambitions.
  • Former Warsaw Pact nations aligning themselves with the West, joining NATO and the European Union.
  • Colonial independence from Britain, France, Spain, Portugal, Netherlands etc.
  • Post-WW2 political and later economic migration.
  • Formation of the State of Israel and territorial disputes.
  • The growing significance of Islam, and the hostility between the Sunni and Shi’ite divisions.
  • Islamic Jihad terrorist organisations such as ‘Islamic State’, al Qaeda and  Boko Haram.
  • The wealth of Arab families and states due to oil.
  • Increased material wealth and generally reduced poverty.
  • The dominance of the United States as a world power (now challenged by China).
  • Improvements in health care.
  • Legalisation and even promotion of unorthodox/immoral lifestyles.
  • Modern communications, radio, TV and the internet.
  • Faster and easier transportation.
  • Space exploration.
  • Sub-atomic science.
  • The green movement
  • The large migration of Eastern people to Europe, America and elsewhere, bringing the influence of religions such as Hinduism and Buddhism.
  • Writing this in 2020, I must include the Covid-19 pandemic.

It hardly needs to be said that this does not involve the church.  However, we Christians should be intelligent as to events in the world, and also know what will happen on Earth after the Rapture of the church.  Of course, we will not be here!

Europe, the ‘Western World’ and the Antichrist

Europeans are primarily descendants of Japheth,  Gomer (hence Germany) also known as Cimmerians – from which Cimbri – Celts), and Magog (Scythians/Russians), and Madai (Medes), and Javan (Greece) , Tubal (Tiblisi? i.e. the Caucuses), and Meshech/Moschi (often interpreted as Moscow – the north quarters), and Tiras (probably Goths/Scandinavians) see Genesis 10:2-3 (and Elicott’s Ethnological Table[1].  However, with so much migration over the millennia, clear demarcations are impossible.

Darby believed that France, not the USA, would become the dominant Western power.  At the time France was in turmoil:  Napoleon, whose objective had been European integration, had been defeated, and there was continued unrest up to the establishment of the Second Republic in 1848.  France would not have been considered a potential leader of Europe at any time during JND’s adult life, it being in trouble again in the 1870s after the Franco-Prussian war.  (Admittedly Darby was a ‘Francophile’).

European Unity

In drawing up his Prophetic Map, Darby foresaw European unity – at least as nation states working together, and that is what we have.  At the time of writing (2020), Britain had just withdrawn from the European Union.  Nevertheless, it will remain in the larger political/military grouping of NATO.  However, it will not be in a position to lead Europe.  Indeed, in Darby’s paper England is described as a minor irritant – this must have been perceptive considering the world dominant position of the British Empire in the 1800’s.

Germany, whilst the largest economy, has never led, still being held back by the WW2 legacy.  Hitler, another prefigurement of the Antichrist, had thankfully been defeated.   Darby referred to Austria.  Of course, this country’s influence has become minor since the fall of the Hapsburgs, and even more so since Hitler (an Austrian) annexed the country to Germany.  It would remain part of the West European nations.  Darby was also critical of Poland, and to date, the role of this populous nation has been limited to its part in the downfall of the Soviet system, and to providing the Pope in office at the time.

Roman Catholicism

Roman Catholicism will be the dominant religion, especially as so-called Protestant churches veer towards Rome.  Elsewhere Darby made it clear that this would be increasingly so despite the strength of atheistic secularism.  The large influx of Muslims and those of Eastern religions will in time make way for the unified false Babylon religion.  Already, in the UK, Muslims represent about 10% of the religiously active population, with Hindus, Sikhs and Buddhists making 5%.  There is even a trend to pre-Christian paganism.

Biblically the sphere of operations is the area covered by the Roman Empire and some extensions in Europe, Asia and Africa.  Outgoings of Europe in the rest of the world – USA, Canada, Australia, Latin America etc., are not part of the sphere or provide leadership, but can be regarded as part of the expanded Roman Empire in Revelation.

Did Darby foresee the modern advances in technology and its impact?  He saw the improvement in communications and was not ignorant of scientific thought.  What is clear from his writings is that he relates a lot to the influence of the East, embraced by the West.

So, it is possible that France will be the dominant Western force, supporting Darby’s prediction that the Antichrist would come from that country, despite all that has happened in

 

J N Darby Prophetic Map

 

the last 200 years.  Who knows? On the European side, we have Russia, referred to in prophecy as Rosh and Meshech and Tubal (see above).  He thought that Russia would come to dominate Turkey-in-Asia, but I believe that if it does, it will control the whole country.  Istanbul is as much Turkey as Ankara.  This is not impossible.  Whilst Turkey has been a member of NATO for decades and would like to join the European Union, there are areas of tension with NATO and strong resistance to its joining the EU.   Like Russia, it does not have true democratic government.  Having lost the Eastern European countries to the EU after the fall of communism, there is little doubt that Russia would like to extend its sphere of influence and control.

Russia

The other area that Darby thought that Russia would dominate (though not control) is that of Persia (Iran) and Media the Japhetic children of Medai[2].   Darby’s map shows this area extending eastwards as far as the Indus River, and therefore embracing a lot of Pakistan and Afghanistan, and southwards to include Syria and Lebanon.  Although those countries are mostly Sunni, Iran would like to control all the Muslim regions in that part of the world.

Islam

Significantly Darby hardly mentions Islam – just four passing references to Mohammed or the religion.   Any review must take account of the increased profile of this religion, its divisions and the violent actions in its name.  He never referred to the two opposing Sunni and Shi’ite divisions of that religion.  The Shi’ite religion, with its observance of shrines and icons, is probably more compatible with Orthodox Christendom, so there is a natural fit here.  The Assyrians are referred to a lot – basically the same people.

Finally, in this group are the descendants of Nimrod, the hunter.  These Hamites led to the Huns and the Magyars, now occupying Hungary and much of the Balkans.  Russia would have to wrest these countries from the EU and stop Serbia and Ukraine from joining.

Saudi Arabia, Egypt and the King of the South

The area ‘between the two rivers’ (i.e. the Euphrates and the Nile) is occupied by descendants of Shem and Ham.  Ishmael (Arabs) and Hamites – from Cush, Phut and Mizraim (Egypt and North Africa) are generally stricter, puritanical Sunni Muslims rivalling the Shi’ites to the north.  Doubtless, due to financial relationships with the West, Darby’s words could be fulfilled, ‘Eastern descendants of Ham, just as the western or southern descendants of Ham will be at the steps of Antichrist or the mature apostate body, for they will be judged as Antichrist, Gog and Magog, for coming against the Jews.’ [3]

The Prophetic Map: What does all this mean?

All this is very interesting but has no direct bearing on the Church.  But as Darby says, ‘There is not a more important chapter in Scripture as to the providence of God than Genesis 10.  The Noahic and Abrahamic earth under Providence leaves the will of man to act.  All the powers of the world will be brought together as they have acted within the limits of God’s known providence and formed the subject of Scriptural statements as to kingdoms, i.e., powers in the world previous to the interposition and restoration of the four great kingdoms with the power of Ezekiel (especially ch. 38), acting as described in Joel (chs. 2 and 3); and of other types. The Gog and Magog of Revelation include all and runs over the whole extent of the inhabited earth, not the powers of the earth as in the formative system, for then the system is formed and it is re-action, in God’s wisdom and permission, of judgment on those not truly of it, as I am led to believe.63’ 

Did you follow all this, dear Reader?

If you, like me, did not follow all this reasoning, you may not qualify academically to be among the theological intelligentsia. However, this will not affect the enjoyment of your relationship with the blessed Man who is at the centre of prophecy and of God’s economy of love!

[1] See Charles Ellicott: Ethnology of the Ancient Church

[2] Darby said that that Persia (Iran) was a subservient Hamitic people, but their language would not appear support this.  Probably he was referring to what we now know as the Iraqis who speak Arabic, but would have been, like the Canaanites, descended from Ham

[3] See original paper –  J. N. Darby. – Notes and Comments Vol. 2. pages 192 and 195.

 

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After the Rapture, the Jewish Remnant – Particularly from the New Testament

‘After These Things’ Chapter 5.4 – After the Rapture, the Jewish Remnant – Particularly from the New Testament

From our book ‘After These Things – Summaries of John Nelson Darby’s Papers on Prophecy – and more…’ Compiled by Daniel Roberts. For more about this book click on the picture or CLICK HERE

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How does the New Testament distinguish between the earthly hopes and promises to Israel, and the heavenly hopes of the church?   It is absolutely impossible to set aside the promises to Israel – the church does not replace them [as modern ‘replacement theology’ and would suggest*].  God had made promises to His people which cannot be undone – ‘The gifts and calling of God are without repentance’ (Rom 11:29).   In speaking of Israel, ‘Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made to the fathers’  (Rom 15:8).  His rejection and death did not set the promises aside. Israel is now in unbelief, but after the rapture of the church, there will be a pious godly remnant owning Christ and owned by Him.

A summary of a part of a paper by J.N. Darby entitled:  The Rapture of the Saints and the Character of the Jewish Remnant:  Published in Darby’s Collected Writings –  Volume 11 (Prophetic 4) Pages 134-142 

 

  

5.4 After the Rapture, the Jewish Remnant – Particularly from the New Testament

The Birth of Christ

Christ’s Rejection by Israel

Christ’s Teaching

Peter’s Ministry

Paul’s Ministry

The Hope of the Church

The Rapture

Thessalonians

The Tribulation

Israel and the Appearing

Conclusion

 

In reading the New Testament, we need to distinguish between the earthly hopes and promises to Israel, and the heavenly hopes of the Church.   It is impossible to set aside the promises to Israel, because the church does not replace them[1].  God’s promises to His people cannot be undone – ‘The gifts and calling of God are without repentance’ (Romans 11:29).   In speaking of Israel, ‘Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made to the fathers’  (Romans 15:8).  His rejection and death did not set the promises aside. Israel is now in unbelief, but after the Rapture of the church, there will be a pious, godly remnant owning Christ and owned by Him.

The Birth of Christ

Luke commences with announcements and births of John the Baptist and then Jesus.  The angel told Zacharias that many of Israel should turn to the Lord their God, a people prepared for Him (see Luke 1:16-17).  There is a people prepared for the Lord before He comes (not sovereign grace meeting sinners in their need, as it is with us).  Mary was told that Yeshua/Jesus (Jehovah the Saviour) should be called the Son of the Highest and that He would be given the throne of His Father (see Luke 1:32).   The song of Zacharias (Luke 1:67-79) is wholly composed of the divinely-given celebration of God’s visit to His people to redeem them and to raise a horn of salvation for them in the house of His servant David (see v.69).  The Jewish shepherds received the announcement of His birth.

However, these persons were not typical of those of Israel – they were the believing, pious ‘remnant’.  Later, Anna and others were looking for redemption in Jerusalem: they evidently knew one another.  Simeon saw in ‘light to lighten the Gentiles, and the glory of thy people Israel’. (Luke 2:32).  It is therefore absolutely clear that this remnant is a people prepared for Jehovah, awaiting earthly deliverance.

The Gentiles come later in Luke.

Christ’s Rejection by Israel

Matthew’s gospel reveals how Christ was presented to the Jews and rejected by them.  Following His rejection, God’s plans for the Remnant were interrupted so as to accomplish something brighter and more blessed (viz. the church, the time of the Spirit, grace and the Christian dispensation).  But to suppose that God had invalidated His thoughts as to Israel, would be to subvert divine testimonies and undermine God’s faithfulness.

The old was still in the mind of God to be fulfilled at the appropriate time.  Like the prophets, Matthew passed over the intervening church period.  He introduced Christ as the accomplishment of prophecy and promise, giving His genealogy and showing how prophecy was being fulfilled – see Matthew 1:22,  2:5 and  2:15.    ‘The spirit of prophecy is the testimony of Jesus’  (Revelation 19:10).  The church does not have any part in this, already being with Christ.

In the sermon on the mount (Matthew 5-7) the ‘ye’ refers to the Remnant, not the self-righteous Jews – nor does it directly refer to Christians (though we can learn from the moral teaching).  They were to expect persecution and a consequent reward in heaven.   Those who were obedient to His teaching were like the man building his house on the rock see (Matthew 7:24).  On the other hand,  unbelieving Israel would be cast into prison till the uttermost farthing was paid (Matthew 5:26).

Christ’s Teaching

In Matthew 10, Christ sends out the twelve.  They were not to go to the Gentiles or the Samaritans, but the lost sheep of the house of Israel.  They were to declare the kingdom of heaven to be at hand, and to enquire who was worthy, that is to seek the righteous remnant (not poor sinners).  Although they were to speak peace everywhere, the peace would rest only on the sons of peace.   They were to shake the dust off of their feet before those hostile Jews who did not receive them.  Verse 18 (‘Ye shall be brought before governors and kings for my sake’ etc.) goes beyond the Lord’s lifetime and the church period.  The faithful would be brought before the Gentile enemies, and be hated of all men for Christ’s name’s sake.  This ministry was to Israel and would not be completed till the Son of man came.

In Matthew 23, the disciples and the people are on Jewish ground.  They were to be subject to the teachers who had set themselves in Moses seat, even if those teachers had rejected the ‘prophets, and wise men, and scribes’ (v. 34).  Their ancestors had stoned the prophets and killed those who had been sent, but still, Jerusalem would never listen.  Often Jesus (Jehovah) would have gathered Jerusalem’s children together: now the desolate city would not see her Lord until she repented, saying,  ‘Blessed be he that cometh in the name of the Lord’ (v. 39).

In Matthew 24, His disciples ask about the judgment and the end of the age (not the ‘world’). This again is in line with Jewish thought.  While Herod’s temple would be destroyed in AD70, the Lord was speaking of what would happen at the end.  False Christs would come, saying, ‘I am the Christ’, and even deceive the elect. There would be many troubles, culminating in the abomination of desolation of which Daniel spoke, and those who were in Judea would flee to the mountains.  But before He comes, the gospel of the kingdom would be sent to all the Gentiles[2].  Finally, the Messiah would return and associate Himself with the godly remnant in Judea and Jerusalem.  What language could be more understandable?

The whole scene is Jewish: it could not be  Christian.  Indeed, it has no direct application whatever to true Christians, because when the Lord comes, they would already have been caught up to meet the Lord in the air.  The Lord will come publicly: He will be Judge, whereas when He comes to Rapture His saints, it will be secretly in perfect grace (See Chapter 1.4 – The Rapture and the Appearing).  A Christian who has been beguiled by thoughts of going through the tribulation must have renounced Christian hopes or have never understood them.

Peter’s Ministry

On the cross, the Lord interceded saying, ‘Father, forgive them, for they know not what they do’ (Luke 23:34).   After the coming of the Holy Spirit, Peter says, ‘And now, brethren, I know that ye did it in ignorance, as also your rulers… Repent therefore and be converted, for the blotting out of your sins, so that times of refreshing may come from the presence of the Lord. He may send Jesus Christ, who was foreordained for you, whom heaven indeed must receive till the times of the restoring of all things, of which God has spoken by the mouth of his holy prophets since time began’ (Acts 3:17-19 Darby).  Repentance was called for, but few repented.  

As far as we can see, Peter did not teach the doctrine of the church.  Christians remained strictly attached to Judaism, zealous of the law; priests were obedient to the faith, and some even continued to be priests.  Also, Peter never taught Jesus to be the Son of God, yet it had been revealed to him, and he had confessed ‘Thou art the Christ, the Son of the living God’ in Matthew 16:16.  Peter’s message was, ‘Let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ’ (Acts 2:36).

Following that, Christ could then speak of the Church, for it was to be founded on Peter’s confession.  But it was still a future thing – ‘on this rock I will build my church’ (Matthew 16:18).  In Christ’s death, He gathered together into one the children of God; in His resurrection, He was declared Son of God with power.  Christ’s death and resurrection laid the excellent foundation for all our blessings.  

When the Holy Spirit, the Comforter, came  the Church (or the assembly), was formed, and the Lord added daily such as should be saved (see Acts 2:47).  Those who previously composed the remnant became its nucleus.  It was a newly instituted body, formed by the Holy Spirit sent down from heaven, and united to the Head, Christ in heaven.   

However, God’s promises to Israel were not abrogated.

Paul’s Ministry

Paul is the apostle who gives us the Assembly (or Church).  Paul is also the only apostle who speaks of the Rapture of the saints taking place before the Appearing of Christ.  This ministry changed everything: we now have a heavenly gathering on earth. Paul’s free ministry, distinct from that of the twelve, had already been started by Stephen.  He had testified to a heavenly Christ, a Man in glory, and was put to death.   Saul of Tarsus, the chief persecutor of Christians would have heard that testimony.

Later, Saul, when drawing near to Damascus, was arrested by the same Man whom Stephen saw, and from the same place too.  From the glory He said, ‘‘Why persecutest thou me?’ … I am Jesus whom thou persecutest’ (Acts 9:4-5).   The Lord told him that He, Himself, was being persecuted, although the objects of that persecution were the Christians.  From this we infer that the Lord’s body was here, identified with its glorified Head in heaven.  It became the starting point for Paul’s ministry as to the Church.  Jew and Gentile were all one as He taught, ‘God hath put all things under his feet, and gave him to be head over all things to the church, which is his body, the fulness of him who filleth all in all’ (Ephesians 1:22-23).

Now God introduces the sovereign fullness of His grace, a doctrine entirely unknown in the Old Testament.  Paul speaks of the mystery, Jews and Gentiles forming one body, and says, ‘The preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, but now is made manifest and by prophetic scriptures, according to the commandment of the everlasting God, made known to all nations for the obedience of faith’ (Romans 16:25-26 Darby).   Both Jews and Gentiles are consequently reconciled to God through faith and made one by the Holy Spirit.  This was the body of Christ, the dwelling-place of the Holy Spirit.

The Greek word for ‘church’ or ‘assembly’, ἐκκλησίᾳ/ekklēsia/Strong-1577, means ‘a calling out’.  We see it in ‘The Lord added daily to the assembly’ (Acts 2:27 Darby). ‘He set some in the assembly; firstly, apostles; secondly, prophets’ (1 Corinthians 12:18 Darby).  The Church is called out to participate in the sufferings of Christ, later to be presented to Himself as His bride, without spot or wrinkle (See Ephesians 5:27).  The same word is also applied to the particular churches or assemblies of Christians in different places because they formed the assembly of God in that place.  No other meaning is possible.

The Hope of the Church

The Church is heavenly in its calling and belongs to Christ in heaven.  It forms no part of the course of events of the earth.  This makes its Rapture so simple and clear as we see from   Colossians 3:4, ‘When Christ who is our life shall appear, then shall ye also appear with him in glory.’  The church’s hope and glory is Christ Himself.   He is our life; our life is hidden with Him; He is our righteousness; the glory that has been given to Him (sonship), He has given us; we are members of His body; we are of His flesh and of His bones.  We suffer with Him now but will reign with Him in a coming day, conformed to His image.

The Rapture

The Church is not connected in any way on earth with Christ’s appearing or second coming.  She is already spoken of as sitting with Him in heavenly places (see Ephesians 1:20), so she belongs elsewhere –  she only awaits being brought there bodily.  Her immediate outlook is her being taken physically to where He is. ‘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 together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord’ (1 Thessalonians 4:6).

This being the case, a person who maintains that he does not go to be with Christ until His Appearing, is denying the proper hope and relationship of the church.  Ignorance is one thing, but denial is another.  Grasping the fact of our being with Him at the Rapture, not the appearing, changes all our spiritual thoughts and affections.  Our hope is not even to be in glory with Him, wonderful as that is, but it is being with Him.  ‘I will come again and receive you unto myself, that where I am there ye may be also’ (John 14:3), ‘So shall we ever be with the Lord’ (1 Thessalonians 4:17).

There are several ways in which scripture presents the return of Christ: 

  • The general fact: Christ will come again, and we will be with Him. The saints of our dispensation ‘have been made to our God kings and priests; and they shall reign over the earth’ (Revelation 5:10 Darby).

 

  • The world, evil and in confusion, will ripen into rebellion. The believer knows and believes that at Christ’s Appearing and His kingdom, God will judge the living and the dead.  It will be an earthly kingdom and an earthly judgment.

 

  • The saints of our dispensation will have, through grace, a unique association with Christ. They will have met Him in the air.  They will also have been before the judgment-seat of Christ, giving an account of themselves to God, but this part of their privilege, not punitive, for they will already be like Jesus.  He will introduce them into His Father’s house, placing them in the heavenly seat of government with Himself.  This is the Rapture of the saints, and it precedes the Appearing.

Before the Appearing, the world will have become entirely apostate, and the man of sin will have been revealed.  The Church will already have been taken, not being of the world, but risen with Christ.  On the other hand, the Rapture does not depend on any earthly event. The Christian’s hope is, therefore, not a prophetic subject at all.  No one knows when the Rapture will take place.

The saints leave the world and worldly religion by going out to meet the Bridegroom. The cry ‘Behold the Bridegroom cometh!’ (Matthew 25:6). went out at midnight, but it could have been at any time.  We know that the Bridegroom did tarry, and the sense of His coming was lost.  It is the loss of the expectation of immediacy of the Lord’s coming that lays behind the public church’s departure from simplicity, and its fall into clerical authority and worldliness.   It lost its spiritual authority.  In Matthew 24, what leads the wicked servant into mischief is not the denial of the Lord’s coming, but the loss of the sense and present expectation of it.  The Christian is constantly waiting for the Lord to come.

When therefore is the Christian to expect the Lord? – Always.

Thessalonians

An example of those who were awaiting the Lord’s return were the newly converted Thessalonians.  They might not have had time to accumulate much teaching, but their expectation was a divine witness to the world.  They were not waiting for any earthly events – just waiting.  They saw themselves to amongst those who would be alive and remain at the coming of the Lord (see 1 Thessalonians 4:15).  We need to be like that.

We know that the Thessalonians were distressed about those who had perished for Jesus’ sake, that they would not be here to enjoy His coming.  They were also troubled by false teachers alleging that that day of the Lord was already present.  Paul corrected this error by showing that the dead would be raised, and then the living ones would go up to meet Christ with them.  He explained that it was an absolute moral absurdity for the Lord’s people to go through the judgment since they would already be in heaven along with the Judge.  This confirmed their expectation, enlivening their faith and brightening their hope despite the persecution.  The terrible persecution that they were enduring, was but a pledge from a righteous God that they would have rest and glory, not trouble when the kingdom came.  The Thessalonians’ minds were, therefore, re-established,  clear and peaceful.

The Tribulation

In Revelation 12:10-12, it is said, ‘And I heard a loud voice saying in heaven, Now is come salvation and strength and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea!’  This is not the Rapture, because that will have taken place earlier.  These happenings are in the subsequent seven years.  3½ years before the close (that is middle of the half-week of Daniel), Satan, the accuser, will be cast out of heaven.  What follows is the great wrath of Satan for those living upon the earth.  For one class, persecution and death had now ceased; for another, it was just going to begin.

As regards our passing through the tribulation (a question which often arises on this matter) the scripture makes it very simple. How do we know that there will be a tribulation?  Scripture tells us.  But equally, it makes it clear that the Jews will live in it, and the church will not be in it:

  • ‘I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth’ (Revelation 3:10). That was to a Christian assembly, Philadelphia.
  • ‘These [are they who come out of the great tribulation, and have washed their robes, and have made them white in the blood of the Lamb’ (Revelation 7:14). This is clearly after the Rapture.
  • ‘It is even the time of Jacob’s trouble; but he shall be saved out of it’ (Jeremiah 3:7). ‘He’ would refer to a faithful one of Israel.
  • ‘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’ (Daniel 12:1). This refers to Israel.

The time of temptation referred to above, shall come to try them who dwell on the earth.  This is more general; it is not the great tribulation of Jeremiah, Daniel, and Matthew, which is exclusively Jewish.  

 

Israel and the Appearing

In the epistle to the Romans, specifically chapter 11, we have the general doctrine as to the Remnant of Israel.   An elect believing remnant will be grafted into their own olive tree and become one nation – ‘all Israel.’   That could not be the Christian assembly, even with Jewish believers – they had never been broken out of the Jewish olive tree.

In that coming day, Israel will be blessed on earth.  ‘He shall come to be glorified in his saints and to be admired in all them that believe’ (2 Thessalonians 1:10).   The Remnant of Israel will be blessed despite the tribulation.  They will form a separate class from unbelieving Israel and the church.  They come in after the sealing of the 144,000 – the elect of the twelve tribes of Israel (see Revelation 7:4), experiencing God’s protection, nourishment, refreshment and comfort.  Their position is different from ours.

Conclusion

We should not confuse things. The scripture is as plain as can be.  Anybody who confounds the day of Christ with His coming to receive the church does not understand the day we in, nor His coming, nor the church.  Confounding the day of the Lord and His coming to receive the church, is a subversion of the whole nature of the relationship between both Christ and the Church, and Christ and the world.   It is far more than a mistake in terms.   The denial of the Rapture brings the church down to an earthly position, destroying its whole character

[1] As modern ‘replacement theology’ or supercessionism would suggest (See Chapter 4.8 above).

[2] Note – not the gospel of the grace of God.

After the Rapture, the Jewish Remnant – Particularly from the Psalms

The Psalms connect Christ with and Israel, and with the remnant in particular. It would be impossible to enter into the detail of all 150 Psalms here, but what we cannot fail to see is that there is, in the latter day, a godly pious Jewish remnant – tried, oppressed and all but overwhelmed. Jehovah owns and encourages His people and rewards them with Jewish blessings according to promise, Christ having entered into their sorrows and borne their sins. Christ, as Jehovah, comes to judge. The Son of man and King in Zion enters into the temple with all things under His feet, subjecting all the nations to Himself.

‘After These Things’ Chapter 5.3 – After the Rapture, the Jewish Remnant – Particularly from the Psalms

From our book ‘After These Things – Summaries of John Nelson Darby’s Papers on Prophecy – and more…’ Compiled by Daniel Roberts. For more about this book click on the picture or CLICK HERE

 

 

Click on icon to download PDF

 

In the Psalms we have Jehovah’s sympathetic thoughts and feelings for the Jewish remnant. God and God’s purpose regarding Christ, His anointed, ar revealed.  We see this clearly in the first two psalms.

The Psalms connect Christ with and Israel, and with the remnant in particular.  It would be impossible to enter into the detail of all 150 Psalms here, but what we cannot fail to see is that there is, in the latter day, a godly pious Jewish remnant – tried, oppressed and all but overwhelmed.  Jehovah owns and encourages His people and rewards them with Jewish blessings according to promise, Christ having entered into their sorrows and borne their sins.  Christ, as Jehovah, comes to judge.  The Son of man and King in Zion enters into the temple with all things under His feet, subjecting all the nations to Himself. 

There is much more method than is supposed in the five books of Psalms.   Christ enters in spirit into the remnant’s position.  Sometimes the Holy Spirit arouses godly feelings; at other times He enters personally and sympathetically in grace into their trials.

A summary of a part of a paper by J.N. Darby entitled: The Rapture of the Saints and the Character of the Jewish Remnant: Published in Darby’s Collected Writings –  Volume 11 (Prophetic 4) Pages 134-142 

 

 

5.3  After the Rapture, the Jewish Remnant – Particularly from the Psalms

First Book (Psalm 1-41)

Second Book (Psalm 42-72)

Third Book (Psalm 73-89)

Fourth Book (Psalm 90-106)

Fifth Book (Psalm 107-150)

 

In the Psalms, we have Yahweh/Jehovah’s loving thoughts and feelings for the Jewish remnant.  The Psalms connect Christ with Israel.

We cannot enter into the detail of all 150 Psalms here, but we must observe that there is, in the latter-day, a godly pious Jewish remnant – tried, oppressed and all but overwhelmed.  Jehovah owns and encourages His people and rewards them with Jewish blessings according to promise, Christ having entered into their sorrows and borne their sins.  Christ, as Jehovah, comes to judge.  The Son of man and King in Zion enters into the temple with all things under His feet, subjecting all the nations to Himself.

There is much more method than is supposed in the five books of Psalms.   Christ enters in spirit into the Remnant’s position: sometimes the Holy Spirit arouses godly feelings; at other times, He enters personally and sympathetically in grace into their trials.

First Book (Psalm 1-41)

Psalm 1 distinguishes the righteous person from the rest of the nation, thus marking out the remnant morally.  ‘The ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous’ (v. 5).  Not only this, the godly righteous Jew, who delights in the law, is promised earthly blessings.

In Psalm 2, the heathen and Jewish rulers rise in rebellion against Jehovah and His Anointed. The Son of God sits upon the throne of Zion and calls upon the kings and judges of the earth to submit to Him.

In Psalms 3-7 the godly man is under constant attack.  His faith is tested: the enemy taunts him, beckoning him to desert.  The wicked cause him distress, so he appeals to God, the righteous Judge.  Christ, the true Godly One enters in spirit into the sorrows of the righteous remnant.  Their deliverance wrought by judgment or vengeance, because their blessings and the character of their righteousness are Jewish (which is not the case of the raised or heaven-born saints of the assembly).  God hears their cry, and they are exhorted to persevere and depend.  The earth is their portion.

Then, in Psalm 8, the Remnant owns Jehovah their Lord whose name is excellent in all the earth.  Meanwhile the Son of man, (rejected when He came as Messiah), is given universal dominion.  The result is blessing for Israel when the Son of man takes His place in glory.

In  Psalms 9 and 10, we have the trial and judgment of the last days: the poor and oppressed are not forgotten.  The heathen perishes out of the land (Psalm 10:16).

Psalms 11-15 develop the thoughts, feelings, and apprehensions of the remnant further. Those who walk uprightly, work righteousness, speak truth without backbiting or doing evil to his neighbour will dwell in God’s holy hill (see Psalm 15:1-3).

Psalm 16: Christ’s takes His place with the godly Remnant, as He did historically when He was baptised with John’s baptism.  God’s delight was in Christ, who surely needed no repentance.  But He says ‘unto the LORD, Thou art my Lord: my goodness extendeth not to thee; but to the saints that are in the earth, and to the excellent, in whom is all my delight’ (Psalm 16:2-3).  That corresponds to the New Testament: ‘Both he that sanctifieth and they who are sanctified are all of one’ (Hebrews 2:11).  In the Psalm, Christ says that he takes the place of a servant to Jehovah (not His divine place).   He follows the path of life, does not see corruption, and finds His eternal joy as Man in God’s presence at the right hand of Jehovah.

Psalm 17 is His appeal to His righteousness. David is a type of Christ.  Christ will behold God’s face in righteousness and be satisfied, awaking up in His likeness, the true eternal image of the invisible God –‘As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness[1]’ (v. 15).

In Psalm 18, we see what God has done and will do for the people – from their deliverance from Egypt to the final subjugation of the land under David.

In Psalm 19, we have the testimony of creation and the law.

Psalm 20:  We have God’s sympathetic help for the Remnant.

In Psalm 21 Christ’s sorrows and desires culminate in His glory.  His days are for ever and ever.

In Psalm 22, it is not only the His sufferings at the hands of men, but also His being forsaken, bearing the wrath of God.  The result is grace, which He exercises in making known His name to His brethren and associating Israel with Himself in praise and blessing.

Psalm 23 shows Jehovah’s faithful shepherd care through every difficulty.  Christ, the portion of every believer, is our Shepherd.  He knows His sheep, and they know Him.  Restoration is not exclusively from sin, though He does restore us from that, but also sorrow and oppression of heart.

In Psalm 24, the Lord of Hosts walks with His sheep in grace.  In the last day, He will take His place in glory in His hill and the house of Jehovah’s glory.  Both the Remnant and the gentiles are brought in.

From this point to the end of Psalm 41, we have every kind of practical exercise which the Remnant will be subjected to in joy or sorrow.  But these Psalms always speak of the godly, even when they confess their sins and seek forgiveness.   Christ gives them confidence: ‘This poor man cried, and the Lord heard him’  (Psalm 34:6),

Psalm 25: The Remnant had sinned.  Christ took their sins on Himself, and sinners are taught in the way.

Psalm 26 is their trial and appeal.

Psalm 27 is their separation from the ungodly.

Psalm 31 reassures the saints.  They have confidence founded on Jehovah’s ways with the poor man.

Psalm 37: God fills, guides and encourages sincere hearts.  Those blessed of Jehovah receive the promise of the inheritance of the earth.

In Psalm 40, we have the source of all the blessings in the counsels of God.  Christ undertakes to accomplish God’s will.

Psalm 41 speaks of the poor man.  Christ is the supreme example, even in the face of betrayal.   What is done for the least of His brethren is done for Him. The Lord God of Israel will accomplish His purposes in blessing.

Second Book (Psalm 42-72)

The remaining four books give the position of the Remnant and the place that Christ has taken concerning the sorrows of the poor and needy.  Jehovah delivers them.  The seed of His servants inherit Zion, and they that love His name dwell there.

In Psalm 45, the Messiah appears.  The Remnant’s full deliverance is celebrated at the end of Psalm 48.

Psalm 49 is the world’s instruction by the judgment.  We see the precious price of redemption (see v. 8).

Psalm 50 gives the general judgment of Israel.

In Psalm 51 we have Israel’s confession of Christ’s death now that their Messiah has appeared.

From here on the people are cast out, and the power of Antichrist is established

Psalms 65, 66 and 67 sound out the praises of God’s deliverance, bursting forth in Zion.  The nations are glad.

In Psalm 68, an ascended Christ is the real secret.

Psalm 69: Christ suffers and ascends in glory, securing the poor and needy in Zion.

Psalms 70 and 71, speaks of David’s faltering hope.  They may also be applied to the Remnant.

Psalm 72 describes the full reign of peace.

Third Book (Psalm 73-89)

The third book goes out to all Israel, not merely the Jews, and gives God’s government and His dealings with them.  This continues till the latter days: the glory and blessing of Zion, and the certainty of mercy by God’s faithful promises.

Fourth Book (Psalm 90-106)

The fourth book shows God’s faithfulness to both Israel and the nations.  God’s First-begotten comes into the world.  Christ suffers, and Zion is restored.  He is the Eternal Creator in Psalm 102.

 

Fifth Book (Psalm 107-150)

In the closing book, the fifth, we have some of the consequences and effects of Israel’s recovery.   There are explanatory Psalms of the scheme of God such as Psalm 110.  The law is written on Israel’s heart in Psalm 119.   The Songs of Degrees (Psalms 120 to 134) comment on God’s ways.  The book ends with the praise of God, pursued in view of millennial blessedness.  Such is the testimony of the Psalms.

 

[1] Contrast that with 1 John 3:2, ‘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.’

 

After the Rapture, the Jewish Remnant – Particularly from Isaiah

Isaiah gives us we the Jewish remnant in the latter day. Christ’s personal service on the earth when He first came bore on and spoke of remnant. The blessing is earthly, Jewish, and millennial. Christ, the great Prophet on the earth, to whom Israel was to hearken, the minister of the circumcision, was rejected. The Gentiles are introduced to prove God’s patience with Israel.

‘After These Things’ Chapter 5.2 – After the Rapture, the Jewish Remnant – Particularly from Isaiah

From our book ‘After These Things – Summaries of John Nelson Darby’s Papers on Prophecy – and more…’ Compiled by Daniel Roberts. For more about this book click on the picture or CLICK HERE

A summary of a part of a paper by J.N. Darby entitled:  The Rapture of the Saints and the Character of the Jewish Remnant: Published in Darby’s Collected Writings –  Volume 11 (Prophetic 4) Pages 118-134.

Click on icon to download PDF

Isaiah gives us we the Jewish remnant in the latter day. Christ’s personal service on the earth when He first came bore on and spoke of remnant.  The blessing is earthly, Jewish, and millennial.  Christ, the great Prophet on the earth, to whom Israel was to hearken, the minister of the circumcision, was rejected. The Gentiles are introduced to prove God’s patience with Israel.

God will not destroy all Israel: those who forsake Him and are judged.   Those who hated God’s servants, who trembled at Jehovah’s word, are cast them out.

Meanwhile His servants sing for joy of heart.  They are righteous, so when Christ appears, He gives them the earthly blessing, they inherit the mountains, enjoying peace like a river (Isa 66:12).

The prophecy does not relate to the church.

 

 

 

‘After These Things’

5.2  After the Rapture, the Jewish Remnant – Particularly from Isaiah

Scriptural Support for the Remnant

Do not confuse the Remnant and the Church

The Remnant in Isaiah

The Remnant has in Christ an exclusively Jewish National Hope.

 

 

Isaiah gives us the Jewish Remnant in the latter-day. In Isaiah, as mostly in the gospels, the blessing is earthly, Jewish, and millennial.  Christ, the great Prophet on the earth, to whom Israel was to listen, the Minister of the circumcision, was rejected by Israel.  ‘He came unto his own, and his own received him not’ (John 1:11).   The Gentiles are introduced to prove God’s patience with Israel.

 

God will not destroy all Israel: those who forsake Him are judged.   Those who hated God’s servants, who trembled at Jehovah’s word, are cast out.  On the other hand, His righteous servants sing for joy of heart when Christ appears.  He gives them the earthly blessing: they inherit the mountains, enjoying peace like a river (See Isaiah 66:12).

Numerous Old Testament scriptures refer prophetically to the Jewish Remnant. The Spirit of Christ enters into their thoughts, feelings, hopes and even fears.  Prophetic scripture places this Remnant in time between the Rapture of the Church and before the Lord’s Appearing.  Those of the Remnant will be waiting for that Appearing.

The Remnant is totally distinct from the Church.  Prophecy does not relate to the Church.  The Church has a unique character and relationship with Christ.  It was formed into one body by the descent of the Holy Spirit from heaven.

 

Christ will have Raptured His church when the Spirit of God works sovereignly in righteous, godly Jews.  These will recognise their Messiah, rest on His sacrifice for their salvation, and testify to the glory of Christ amid terrible persecution.  But they will have a totally different relationship to Him compared with that of the Church.

Unfortunately, many Christians deny the existence of the Jewish Remnant.  This is a serious error because it connects the Spirit of Christ and the piety flowing from it with the ungodly and unconverted proud, self-righteousness Jews. Those who deny the secret Rapture of the saints are doing just that.

Scriptural Support for the Remnant

Here are four points on which Scripture is clear:

  1. The true Church of God is being formed at the present time.
  2. The Church will be Raptured at the end of this time.
  3. There will be a distinct suffering Jewish remnant after this.
  4. Then Christ will appear, and the Millennium will commence.

The Jewish Remnant will come to light after the Rapture.  Though faithful, it will have neither the church’s heavenly blessings nor the church’s hope.  Here are some scriptures which support the truth as to the Remnant.

Firstly, as to the Jews:

‘And it shall come to pass, that in all the land, saith the Lord, two parts therein shall be cut off and die; but the third shall be left therein. And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The Lord is my God’ (Zechariah 13:8-9).

Then as regards the ten tribes of Israel:

‘And I will bring you into the wilderness of the people, and there will I plead with you face to face… I will accept you with your sweet savour, when I bring you out from the people, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you before the heathen. And ye shall know that I am the LORD, when I shall bring you into the land of Israel, into the country for the which I lifted up mine hand to give it to your fathers’ (Ezekiel 20:35,41-42).

Then united:

‘Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand’ (Ezekiel 37:19).

The Remnant:

‘And it shall come to pass in that day, that the remnant of Israel, … shall return, even the remnant of Jacob, unto the mighty God’ (Isaiah 10:20-21).

Their gatherings:

‘Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels[1]; and I will spare them, as a man spareth his own son that serveth him’ (Malachi 3:16-17).

The last word in the Old Testament:

Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth [land] with a curse.’ (Malachi 4:4-6).

Do not confuse the Remnant and the Church

Christians love quoting ‘They that feared the Lord spake often one to another’ (see above); – especially if they participate in assembly Bible readings or house meetings. As we have seen elsewhere, these scriptures do not relate to Christianity: they refer to the Jewish Remnant with earthly blessings.  Satan’s work is to deny a distinct Jewish Remnant, having Jewish faith, Jewish hopes, and resting on Jewish promises.  It reduces the church to the level of these; and denies and loses the value and power of our spiritual blessings in heavenly places in Christ, and the union of Christ’s body with Him.   Those Christians who hold this have been deceived by the enemy, though they may be unaware of it.

Many Old Testament scriptures show us how the Lord honoured, glorified and blessed the Jewish Remnant.  They had been waiting on Him under challenging conditions.  Some scriptures speak of the intervention of God to deliver or gather Israel;   other passages refer explicitly to the despised remnant and its state before God intervened in power.  This truth rests not just on a few casual texts, but on the consistent teaching throughout Scripture.

The chronology is important.  The Spirit-led prophets referred to  ‘the day,’ or ‘that day,’ with without any supposed interruption or interval (i.e. of the church period).  The godly people looked forward to Christ, the great Prophet of Israel.   The prophetic witness continued with the Lord’s words to a waiting remnant during His lifetime here.  He warned His disciples as to the pending destruction of Jerusalem (AD 70), and the ensuing judgment of the nation.  This judgment broke all connection of God’s testimony with the Jewish nation and left the exclusively heavenly Church (majority Gentile) the only acknowledged witness on earth until the Rapture.

The scriptures in Malachi 3 and 4 (see Chapter 5.1 above) can be applied to Christ’s first coming, preceded by John the Baptist (spoken of as Elijah). However, this passage has a Jewish character, and its proper application refers to the days following the Rapture.  The godly Jewish Remnant, who feared Jehovah’s name, is contrasted with the wicked majority.  Like the godly in Israel in the prophet’s time[2], they will speak often one to another.  They triumph over their wicked oppressors, and God will spare them in that day.

The Remnant in Isaiah

Although we know that the Old Testament scriptures relate directly to Israel and God’s government of the world, they may be applied to the Church, and to God’s sovereign grace.  This grace must be in Christ, for He is the centre of all God’s ways.

In the gospels, we see Christ’s relationship with Israel.  We have God’s dealings in grace, but the refusal of God’s grace exposed the state of the nation.  As a result, God separates the Remnant and judges the nation.  After sending the prophets to seek fruit, the Lord of the vineyard said, ‘I have yet one Son: it may be they will reverence my Son when they see Him.  But when the husbandmen saw him, …they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them? He shall come and destroy these husbandmen, and shall give the vineyard to others.’ (Luke 20:13-16).  We often apply the ‘others’ to the disciples and the Church, but strictly speaking, ‘others’ relate to the future Remnant.

Let us examine the testimony of Isaiah as to the remnant. The Spirit of Christ speaking through the prophet, says as to the state of Judah: ‘Why should ye be stricken any more?  Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and made like unto Gomorra.’ (Isaiah 1:5, 9).  According to the prophet, the nation must be restored and purified by judgment (see chapter 1:27).  There will be just a remnant left  -10%  -‘yet in it shall be a tenth, and it shall return, and shall be eaten’

(chapter 6:13), full of glory and holiness and protected by Christ (see chapter 4:2-6), with Jerusalem on earth as its centre.

In Isaiah 7 and 8, we see Assyria overrunning Judah, (that happened in Isaiah’s time): there would be a confederacy of nations against it.  Israel’s local enemies (Moab etc) will be set aside, but they are not to lean on human sources of strength.  Israel will be encouraged not to be afraid of the Assyrian, for His indignation (anger)  would soon cease, and the enemy will be destroyed.    God gave a sign: ‘Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel’ (Isaiah 7:14), the Lord of hosts in the sanctuary, separating the Remnant.  He is a stone of stumbling to the nation.

The  Church Period is passed over.

Nothing need be said.  The Church and the whole church period do not come into prophecy.

The Remnant has in Christ an exclusively Jewish National Hope.

The prophecy that follows from Isaiah 9 onwards takes up the general history of Israel in the prophet’s time, its chastisements and hardness of heart.  This has its parallel with the Remnant.  Israel will suffer under the Antichrist.  But the people are to be kept at peace.  ‘Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee’ (ch. 26:3) and, ‘Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast’. (ch. 26:20)

‘They say, ‘Lo! this is our God, we have waited for him, and he will save us: this is the Lord; we have waited for him; we will be glad and rejoice in his salvation‘ (ch 25:9)   Things will be turned:  ‘In that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people’ (Isaiah 28:5).  God will weigh the path of the just (see ch. 26:7).    These chapters show the character and glory of the remnant before judgment is executed on the nation.

In Chapter 33, we have the last day of trouble for the righteous remnant in Zion.   Its security is announced on the ground of their righteous walk.  ‘Strengthen ye the weak hands and confirm the feeble knees.  Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with vengeance, even God with a recompense; he will come and save you’ (Ch. 35:3-4). The feeble remnant is encouraged while waiting for the Lord.  When He comes with vengeance, the ransomed of the Lord will come to Zion with song.  This is a Jewish deliverance.

The latter part of Isaiah has a different character:   God reasons with His people.  In ch. 40-48  we have the general restoration of the nation and the futility of the Babylonish idols.  Cyrus is introduced by name, and Christ takes the place of Israel as a servant; He is the true vine.

In chapter 49, we have the Remnant, the preserved of Israel (see v.6), ‘they fear the Lord, and listen to the voice of his servant’.  In general, though, God had laboured in vain for Israel.  In chapter 51:1, they know and follow after righteousness, and have the law in their heart.  At first, the comfort of Zion has not yet come, nor has His arm put on strength. But later the redeemed of the Lord return to Zion.  The whole chapter follows the appeals of Jehovah to the righteous Remnant and their deliverance by Him.

Afterwards, in chapter 52, the exalted Servant is introduced, and the Lord bares His arm in the eyes of all the nations.   All the ends of the earth see the salvation of the God of Israel.  The remnant recognises that the despised and rejected Christ had been bruised for their iniquities (see chapter 53).  Then comes the full blessedness of Jerusalem: her Maker is her husband (chapter 54:5).  In chapter 57, some of the righteous perish like the Righteous One, but the wicked never have peace.  In chapter 58 we see the spirit in which the godly Jew should walk; being part of the suffering remnant, in the midst of an ungodly nation.   Jehovah comes in in with righteousness in chapter 60.   Chapter 61 is remarkable in that the Lord quotes from this scripture in Luke 4, applying it to Himself, but stops before the part which speaks of the day of vengeance.   Yet in the future time, the day of vengeance comes ‘to comfort them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified’ (ch 61:3).

Through these prophecies, we understand the doctrine of an earthly Jewish remnant.  The Remnant is owned by Jehovah, piously and confidently waiting for Him to deliver them.  This is not a matter of speculation, nor of the interpretation of some obscure text, but the clear, consistent testimony of the Spirit of God.

 

[1] There is no reference to ‘jewels’ in the original.  Darby translated this (Malachi 3:17) as ‘they shall be unto me a peculiar treasure, saith Jehovah of hosts, in the day that I prepare’. Reliable modern translations are similar: e.g. ‘They shall be mine, says the LORD of hosts, in the day when I make up my treasured possession’ (ESV).

 

 

[2]                                Continuing to the Lord’s time in Mary, Elizabeth, Anna and Simeon.

The Power, Hopes, Calling, Present Position, and Occupation of the Church

We need to understand what the church really is, and to distinguish between the kingdom and the church. In the kingdom we get the display of God’s power and government, whereas in the church it is union and fellowship

The church is Christ’s representative on earth. By one Spirit we have been baptised into one body, whose Head is at the right hand of God in heaven, united to the members, formed into a body down here on earth by the power of the Holy Spirit. Scripture calls this ‘the church.’

The hope of the church is founded on her relationship with the Lord Jesus Christ in heaven. She is united to her Head there, seated in heaven in Him, waiting to be there physically. The occupation of the church ought to be in constant, incessant reference to her Head. If not, she cannot act for Him. She looks, to her Head, the only source of power, and joins with the Holy Spirit in the cry ‘The Spirit and the bride say, Come’ (Rev 22:17).

‘After These Things’ Chapter 5.1 – The Power, Hopes, Calling, Present Position, and Occupation of the Church

A summary of a paper by J.N. Darby entitled: ‘The Church – What is it? Her Power, Hopes, Calling, Present Position, and Occupation’.  It is published in Darby’s Collected Writings –  Volume 12 (Evangelical 1) Page 372

‘After These Things

5.1 The Power, Hopes, Calling, Present Position, and Occupation of the Church

The Church and the Kingdom

The Kingdom – Past, Present and Future

Paul’s Ministry as to the Church

The Church – its Power and Responsibility

The Hope of the Church

Conclusion

The Church and the Kingdom

We need to understand what the Church really is, and to distinguish between Church and the kingdom. The question, ‘What is the church?’  evokes numerous theories. Some say it is ‘visible,’ others ‘invisible’; some, that there will be a church by-and-by, but there is none now; that there is no church on earth (there may be churches), but only when all are assembled in heaven will there be a church.  All these are erroneous

To understand the Church’s place, one must trace its place in the context of its whole history from its commencement at Pentecost, through the current day of grace, the Rapture, the tribulation, the Millennium to the Eternal Day.  The church is Christ’s representative on earth – the epistle of Christ (See 2 Corinthians 3:3). As the tables of stone represented what God demanded from man, so should the Church be the revelation of what God is to man in grace and power.

We should also distinguish ‘the gospel of the kingdom’ and ‘the kingdom,’ from ‘the gospel’ (in its full scope) and ‘the church.’   Paul preached the kingdom of God – that is very different from Christ’s reign of power on the earth, when Christ will have His bride united to Him in glory. When Paul speaks of his ministry, he distinguishes between the ministry of the gospel of salvation and the ministry of the church.

The Kingdom – Past, Present and Future

Up to the time of Samuel, the point of association between the people and God was through the priesthood. But the priests were unfaithful, and then the Lord wrote ‘Ichabod’ (See 1 Samuel 4:21) upon what had been Israel’s glory. The ark was taken by the Philistines; the priests were slain and the link between God and the people was broken. God’s plan was that Israel should have a king. However, Israel set about it the wrong way: they got Saul who did not understand the signs. David understood them and was the type of Christ the King.

After King David is introduced, the priesthood ceases to be the habitual link between the people and God. God says, ‘I will raise me up a faithful priest . . . and he shall walk, before mine anointed for ever[1]’ (1 Samuel 2:35). A royal person is the link between God and the people. When Solomon dedicated the temple (as a Melchisedek priest), the priests could not stand to minister; the glory of the Lord had filled the house of God, the king praised God and blessed the people.

Finally, the King was presented in humiliation in the Person of Christ. John the Baptist says, ‘Repent ye; for the kingdom of heaven is at hand’. (Matthew 3:2 – the King coming in judgment). After John was rejected and cast into prison, Christ, the mightier One, takes up the same testimony: ‘From that time Jesus began to preach and to say, Repent: for the kingdom of heaven is at hand’ (Matthew 4:17). Jesus went about Galilee, teaching and preaching the gospel of the kingdom, healing the sick. The power of God was with Him, and it was seen. Then, the King having been rejected, the apostles went out preaching the kingdom. They also knew ‘the mysteries of the kingdom of heaven’ (Matthew 13:11), and God was with them. At present it is more testimony than power, but there will be a special testimony to the coming of the kingdom before the close of this dispensation.

The kingdom is still to be set up in the Person of Jesus Christ. He must go to a far country to receive a kingdom and return (See Luke 19:11). This is the ‘world to come’ (Hebrews 2:5, etc.), and the power of Satan will be set aside. Heaven will be in the seat of the kingdom. We will reign with Him there, joint-heirs with Christ, siting on thrones.’

Paul’s Ministry as to the Church

There is another aspect to Paul’s ministry.  Man is at enmity with God, Jews and Gentiles alike being known only as children of wrath. Paul preached the gospel to every creature under heaven. He was not simply a minister of the gospel; he was a minister of the church to fulfil the word of God (See Colossians 1:25)[2]

Paul deduced that there is a body of which Christ is the Head, associated and connected with Him in His headship over all things.  ‘By one Spirit are we all baptised into one body,’ (1 Corinthians 12:13). God ‘gave him to be the head over all things to the church, which is his body, the fulness of him that filleth all in all’ (Ephesians 1:23). Ministries, gifts of healing, etc., as are the ‘joints and bands’ (Colossians 2:19) are not in heaven, but now on earth. The Head is at the right hand of God in heaven, united to the members, formed into a body down here on earth by the power of the Holy Spirit. Scripture calls this ‘the Church (or Assembly – Darby).’

There is something in Matthew 16:18 that is often overlooked. The Lord says to Peter, ‘Thou art Peter, and upon this rock will I build my church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven.’ He gives the keys to Peter – the keys of the kingdom, not of the church[3]. The church is that body which the Holy Spirit forms into unity. The Lord Jesus Christ is its Head, He sitting at the right hand of the Father in heaven.

The Church – its Power and Responsibility

In Scripture it is not the power of the church, but the power that works in us – the power of God working in the church. The Head supplies what is needed. ‘Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us’ (Ephesians 3:20). He nourishes His church according to its need. His powerful operations are however limited by the moral condition of the church. However, God is true and will not act in the power of grace contrary to the moral condition of the church or any individual. He may bear with its state in patience, but God will never sanction publicly what He disapproves of.

When we think of the saving of souls, it is rather the sovereign operation of the Spirit of God through the gospel. But the church is a vessel of power, and miracles testify to the power of Christ as the risen Son of man.

We must understand where we are, before we can get the blessing suited to our being part of the body of Christ. Christ never alters His mind. His grace remains the same, as does what He seeks from the church in responsibility, but the ways in which He acts vary. In the days of the apostles the church was adorned with all sorts of miracles: it is different now. Christ will never give up His thoughts about the church; but if we are only doing what we feel to be right, He will make sad work of what we have done. ‘He that gathereth not with me scattereth.’ (Matthew 12:30).

If Christ gathers, He scatters that which is not gathered in the power of unity with Himself – just like a pack of cards. This may surprise and humble us, but it does not discourage us since we look for God to act. The church’s power is in her weakness and her spirit constant, simple, unmingled dependence.

The Hope of the Church

While Christ remains sitting at the right hand of God in the Father’s throne, the only thing He owns as the Church, is the body down here. When He leaves His Father’s throne to take the Church unto Himself, she will form a glorious body in heaven.

The hope of the Church is founded on her relationship with the Lord Jesus Christ in heaven. She is united to her Head there, seated in heaven in Him, waiting to be there actually. As the bride of Christ on earth, she is a pilgrim here and desires to have no more to do with the world than Christ has. She will see things set right in the kingdom, but this is not her hope: her hope is her marriage with the well-known heavenly Bridegroom. That is how Paul knew that the Church’s place was to be with Christ there. In 1 Thessalonians 4:17, Paul says, ‘Then shall we ever be with the Lord’, our bodies changed. What follows that? Nothing! A great many things may be happening now, but the Church’s hope is to be with Him and like Him, for she will see Him as He is.

We have a heavenly calling, but that does not in itself convey the thought of the church. We must not confuse what we are as members of the church with the Church[4] itself. Many things are true of the members that do not apply to the church as a distinct body. As individuals, we are called, and look to be caught up into heaven; we have a heavenly portion as the brethren of Christ. We are builded together for the habitation of God through the Spirit (Ephesians 2:22): that is the calling of the church down here.  Called, we endeavour ‘to keep the unity of the Spirit in the bond of peace. There is one body…’ (Ephesians 4:3-4):

As to our present position and occupation, one thing is very different from the early church. When the Spirit of God was working at the beginning of the gospel, the testimony had great power, producing a visible, identifiable gathering – a substantial result. There is nothing like this. The sheep have been scattered; there are all sorts of opinions. Even unity involves separation from evil,[5] I must look to Christ as the Centre of truth. If my soul is not prepared to look to Him and gather with Him, I shall be cast into the uncertain condition of the differing opinions of every saint I meet. If Christ is our common object, there will be a coalescing power. I find the church of God in a unity which attaches itself to Christ alone, as the sole centre.

The Church ought to be in constant, incessant communion with her Head. If not, she cannot act for Him. She must get beyond the crowd of Satan’s power, to the Head, the only source of power. Then she can join in the cry ‘The Spirit and the bride say, Come’ (Revelation 22:17). So should the Church have her own light, with what is outside shut out.

Conclusion

Darby concluded: ‘We should get near enough to Christ to enjoy Him, and to know Him truly, and to gather up all that is like Him. If not separated by affection from the world, we shall be separated by discipline in the world. He will vex our souls to get us separate, ‘Because thou servedst not Jehovah thy God with joyfulness, and with gladness of heart . . . therefore thou shalt serve thine enemies which Jehovah thy God shall send against thee’ (Deuteronomy 28:47 – Darby).’

 

 

 

[1] God said ‘before mine anointed’, not ‘before me’.

[2] For ‘fulfil’ Darby uses the word ‘Complete’ which gives the thought that everything was out as far as the inspired speaking of the Holy Spirit is concerned.  Strong says the word is πληρόω/pléroó/Strong-4137 – fill to individual capacity.

 

 

 

[3] Elsewhere Darby noted ‘When looking at the building of church,  J N Darby noted, ‘There are no keys for the Church. One does not build with keys. The keys are for the kingdom’  Collected Writings Vol 14 (Ecclesiatical 3), p80.

 

[4] See Foreword as to the use of the capital and small ‘c’ for church.

[5] See Darby’s Separation from Evil, God’s Principle of Unity – JND Collected Writings – Vol 1 Ecclesiastical 1 – p353.

From our book ‘After These Things – Summaries of John Nelson Darby’s Papers on Prophecy – and more…’ Compiled by Daniel Roberts. For more about this book click on the picture or CLICK HERE

 

 

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The Present Hope of the Church

J N Darby (1800-82), a leading interpreter of biblical prophecy, laid the basis of dispensational and premillennial and pre-trib teaching in his lectures on the Present Hope of the Church.

‘After These Things’SECTION 4 – SIMPLIFIED SUMMARIES OF THE 1840 GENEVA LECTURES

From our book ‘After These Things – Summaries of John Nelson Darby’s Papers on Prophecy – and more…’ Compiled by Daniel Roberts. For more about this book click on the picture or CLICK HERE

 

The Present Hope of the Church –

Introduction

J N Darby gave a series of eleven significant lectures in Geneva in 1840 on the Present Hope of the Church (L’attente actuelle de l’église). These established his reputation as a leading interpreter of biblical prophecy, and the basis of dispensational and pre-millennial tribulation (or ‘pre-trib’) teaching.  Central to this is the Rapture – Christ’s coming momentarily to call His own who are alive on the earth when the dead in Christ are raised.  This is clearly described in 1 Thessalonians 4:13-18 and 1 Corinthians 15:51-52.

JND said as to prophecy: ‘In going through the more general features of prophecy, we shall examine these three great subjects: the church; the nations; and the Jews.’ (J N Darby Collected Writings vol 2, Prophetic 1, page 281).  God made Himself known as ‘Jehovah’ (or more literally ‘Yahweh’) to the Jews, though many Jews consider this name too holy to pronounce.   Jesus is presented as the Messiah, the centre of God’s promises and blessings to the Jewish nation.  However, God presents Himself as ‘Father’ to the Church while Jesus is presented as the ‘Son of God’.  We are His brethren – children of God and members of His family.  He, the Firstborn, is the expression of all the glory of the Father.

‘…We also have a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.’    ( 2 Peter 1:19-21.)

.

 

Summary of Lectures

  1. The Present Hope of the Church
  2. The Church and its Glory
  3. The Second Coming of Christ
  4. The First Resurrection – or The Resurrection of the Just
  5. The Judgment of Evil
  6. Ecclesiastical Apostasy and Civil Apostasy
  7. The Judgment of the Nations
  8. God’s Promises to Israel
  9. What God in His Goodness will yet do for Israel – and what it Means for Us
  10. The Remnant of Israel
  11. The Importance of Prophecy

JN Darby’s Lecture 1 on The Hope of the Church of God

The Christian’s Assurance as to Prophecy

Every Christian should not only be sure of his salvation in Christ, but also know its results.  He should not only know he is in the Father’s house with all its privileges but be happy there too.  In prophecy, God treats us as His friends, and reveals the things He is occupied with.  As our hearts are associated with Him, they realise His love and confidence and are coloured by the expectation of what is to come.  With this holy knowledge we are strangers and pilgrims here.

We need to distinguish between that which applies to the Jews, relating to the earth, and that which applies to the Church.  Being free of human objects, cares and distractions we can be dependent on the One who knows the end from the beginning.

Whilst prophecy proves the divine source of the Bible, that is not its main purpose.  Prophecy belongs to the Church now and the Jewish remnant in a future day, as a light or torch before things take place.  God tells us the truth; Satan does not.  Do we doubt God?  Surely we do not need witnesses to persuade us that God is telling the truth.

Satan has deceived many by introducing the thought that partially fulfilled prophecies, were in fact complete.   Most, if not all prophecy is to be fulfilled after the end of this dispensation.  Then it will be too late to be convinced as to the truth.  Those left behind will experience terrible judgment.  But as I read God’s word, I am restful.  I am enlightened as I cleave to Him instead of my own understanding.  As things unfold I see the purposes of the Most High, opening up His character – His faithfulness, justice, long-suffering.  But He will certainly judge proud iniquity and execute vengeance on these who corrupt the earth, in order for His government to be established in peace and blessing.

The judgment of God will come upon the nations; the church is informed of this; and, thanks to the teaching of the Holy Spirit, understands it, believes it, and escapes the things which are coming.

 

The Sceptic as to Prophecy

The sceptic views prophecy as merely speculative, vague and uninfluential, the imaginations and vainglory of proud hearts.  The sceptic’s own thoughts are the most speculative.  How Satan deceives!  But prophecy reveals God’s thoughts as to things to come. And the Christian rejoices that “the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea” (Hab 2:14).  And God will show how.

Communion with God as to Prophecy

Through communion, which is eternal, God comforts and sanctifies us to prevent our hopes being vague.  Thank God “we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.  For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.  And this voice which came from heaven we heard when we were with him in the holy mount.

We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:  Knowing this first, that no prophecy of the scripture is of any private interpretation.  For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.” (2 Peter 1:16-21)

 

 

The Importance of Prophecy

Prophecy has two ends:

Detaching us from the world.
Making us intelligent of the character of God, and of His ways towards us.

Satan opposes the truth, and that must include prophecy

‘After These Things’ Chapter 4.1 – The Importance of Prophecy

From our book ‘After These Things – Summaries of John Nelson Darby’s Papers on Prophecy – and more…’ Compiled by Daniel Roberts. For more about this book click on the picture or CLICK HERE

A summary of the 11th Lecture by J N Darby on the Present Hope of the Church – Geneva 1840 entitled ‘Summing Up, and Conclusion’

AFTER THESE THINGS

4.11 The Importance of Prophecy

Prophecy and the Truth

How God has revealed Himself in Prophecy.

Prophecy in the Old Testament

Prophecy and the Church

Calling and Government

The Battle in Heaven

The Lord’s Return

Conclusion

 

Prophecy and the Truth

Prophecy has two ends:

  1. To detach us from the world.
  2. To make us intelligent of the character of God, and His ways towards us.

Satan opposes the truth, and that must include prophecy.  He says,

  1. ‘Follow morality, not doctrine; otherwise you might be freed from his power’.  Or
  2. ‘Neglect prophecy, because in it is found the judgment of this world’, (of which he is the prince.) 

Prophecy throws light upon the dispensations of God; so that we understand the freedom of our souls towards Him.  Dispensational error confounds the law and the gospel, and past economies or dispensations with the present one.

If we judge ourselves according to the law, we cannot find peace.  Many Christians are troubled through not fully understanding the difference between the position of the saints of the old (law) dispensation and the saints of the current dispensation of grace.  The study of prophecy clears things up such points and enlightens the faithful as to their walk and manner of life.   For, while it always maintains free salvation by the death of Jesus, prophecy enables us to understand the difference between the standing of the saints now under grace and those of a former time under law and promise.

Hope acts upon our hearts and affections. As we become more intelligent as to the future, our enjoyment of Christianity must increase.  If we ignore prophecy, our thoughts do not go beyond the present.  God in His word has given us what His intentions are for the future.  Prophecy outlines things to come; it is the scriptural mirror.  If we refuse to study what God has revealed as to the future, we inevitably fall back on our own ideas.

Some cite the scripture, ‘I determined not to know anything among you, save Jesus Christ, and him crucified’ (1 Corinthians 2:2) to justify our ignoring prophecy.  Paul doubtless wished to set himself at variance with the know-all ‘kings’ in that city.  We are not to limit ourselves to the knowledge of Jesus Christ crucified. We must also know Jesus Christ glorified, Jesus Christ at the right hand of God; we must know Him as High Priest; as Advocate with the Father. We ought to know Jesus Christ as much as possible.  ‘Leaving the principles of the doctrine of Christ, let us go on unto perfection.[1]’ (Hebrews 6:1).

God has a perfect plan for the future:  the more we enter into their minute details; the more perfection appears[2].  

 

How God has revealed Himself in Prophecy.

Revelation 12 gives us final combat between Christ, the last Adam, and Satan.  The fight was either for the earthly object (the Jews) or the heavenly object (the Church).

And there appeared a great wonder in heaven; a woman clothed with the sun… and she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. (v. 1,4)

And there was war in heaven: Michael and his angels fought against the dragon… and the great dragon was cast out, that old serpent, called the Devil, and Satan…  And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ. (v. 7,9-10)

And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ. (v. 17)

For the crisis of the combat between Satan and the last Adam to be understood, scripture had to develop the history of the first Adam – hence so much of scripture concerns man’s failings.   We, Christians with the life-giving Spirit and living during the church-time period separating the first coming of the Lord from the second, are to have a better understanding of the eternal counsels of God.  The Church is being gathered by the action of the Holy Spirit to have part in the glory of Christ at His return.  Then, at the Rapture, the Church is taken from out of all nations, and united to Him.

Christ found the first Adam in a state of ruin – entirely lost.  The whole state of man, before and after the deluge, under the law, under the prophets, only served as a clear attestation that man was lost.  He had failed altogether, under every possible circumstance, until, God having sent His Son, the servants said, ‘This is the heir; let us kill him’ (Luke 20:14).   Sin abounded, but the grace of God over-abounded (See Romans 5:21).

Prophecy in the Old Testament

When Israel had transgressed in every possible way and circumstance, under Ahaz in the family of David, prophecy commences in all its details, having these two features:

  1. The manifestation of the glory of Christ, showing that the people had failed under the law.
  2. The manifestation of the coming glory of Christ, to be the support of the faith of those who desired to keep the law.

The word of God, predicting that the Messiah was to come and suffer should have touched their conscience.  Isaiah 53 is still a stumbling-block for them.  It ought not to be so with us.

 

Prophecy and the Church

Prophecy applies itself properly to the earth: its object is not heaven.  Through not seeing this, Christians have been misled, thinking that they can enjoy earthly blessings, whereas we are called to heavenly blessings.  For the want of taking hold of this exhilarating truth, the church has become so weak.

The church is a kind of heavenly economy, during the period of the rejection of God’s earthly people, it has its joy in heavenly places.   The Lord, having been rejected by the Jewish people, is become wholly a heavenly Person. This is Paul’s doctrine.  It is no longer the Messiah of the Jews, but Christ exalted and glorified. 

It was necessary that Christ should buy the church: the price was His blood.    We see that Boaz, a type of Christ, bought the inheritance by taking Ruth (strictly speaking a type of the Remnant of Israel brought in by grace) as wife. See Ruth 4:5

The Church, has no title to the inheritance, because until we are in the glory we can have nothing, possess nothing, except only ‘the Holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession.’ (Ephesians 1:13-14).  We see the church glorified, even though the Lord Jesus has not abandoned any of His rights upon the earth.

As to the saints of the church, in the patience of God, the children of God are gathered together.   The Lord will come at any time to call His ransomed people. The church will then go immediately to meet the Lord, and the marriage of the Lamb can then take place.

Until that time Satan is the prince of this world, by usurpation.

Calling and Government

 

Having considered the rights of Christ and of the church, let us consider how Christ will make them good.   In the Jews, the calling of God and the government upon the earth were united.  But Israel failed, and God transfers government, according to His will, to the Gentiles.  However, Israel continued to be God’s chosen people: for the ‘gifts and calling of God are without repentance’. (Romans 11:29)  The calling of God for the earth is never transferred to the nations; it remains with the Jews.  If I want an earthly religion, I ought to be a Jew.

Once the government is transferred to the Gentiles, they become beasts, the oppressors of the people of God: first, the Babylonians; secondly, the Medes and Persians; thirdly, the Greeks; then, the Romans. The fourth monarchy consummated its crime at the same instant that the Jews consummated theirs, being accessory to killing the Son of God and King of Israel.  Gentile power is in a fallen state, just as the Jews, are.  Judgment is written upon both government and calling, as they are in man’s hand.

At the time of the Rapture, the government of the fourth monarchy will be still in existence.  It will then come under the influence and direction of Antichrist; and the Jews will unite themselves to him, in a state of rebellion, to make war with the Lamb.  

The Battle in Heaven

At the appropriate time, Satan, who up till now has been in heaven, will be dispossessed and expelled and cast down to earth.  He will not yet be bound.[3]   He will excite the whole earth and will raise the apostate part of it, that which will have revolted against the power of Christ coming from heaven.  Satan will unite the Jews with this apostate prince against heaven, along with both secular and spiritual heads of both the Gentiles and the Jews.  The Wicked One, having joined himself to the Jews, and placed himself at the centre of government of the earth in Jerusalem, will be defeated at the coming of the Lord of lords and King of kings.   Although the Lord will have come to the earth, and the power of Satan in Antichrist destroyed, the earth will not yet be brought under His rule.  Therefore, the Saviour must clear the land so that its inhabitants may enjoy the blessings of His reign without interruption.  Satan will be bound until ‘he is loosed for a short season’ (Revelation 20:3).

The Lord will purify His land from the Nile to the Euphrates.  The people will come into security in the land.  Before the end of the seven-year period, another enemy namely Gog, will come up, but only for destruction.

The Lord’s Return

We now discover a much more calm and intimate relationship between the Lord Jesus and the Jews. This is what will take place when ‘his feet shall stand in that day upon the Mount of Olives’  (Zechariah 14:3)   It is the same Jesus: not as the Christ from heaven, but as the Messiah of the Jews.

The world to come will follow the judgments.   The Lord’s glory will be manifested in Jerusalem, the report of which will be announced to the other nations.  These will submit themselves to Christ; they will confess the Jews to be God’s blessed people. Blessing will extend from Jerusalem to wherever there are men to enjoy its effects.  The throne of God, established at Jerusalem, will become the source of happiness to the whole earth.

The blessing will be without interruption because the government in heaven will be the security of the goodness of God.  Darby writes ‘Behold the heavenly Jerusalem, witness in glory of the grace which has placed her so high! In the midst of her shall flow the river of water of life… Meanwhile, upon the earth, is the earthly Jerusalem, the centre of the government, and of the reign of the righteousness of Jehovah her God; will be the place of His throne – the centre of the exercise of justice’.

The glorified church will fill the heavenly places with its joy.  In the midst of her flows the ‘river of water of life, … and on either side of the river, was there the tree of life, … and the leaves of the tree were for the healing of the nations’ (Revelation 22:1-2) .  ‘The nation and kingdom that will not serve thee shall perish’ (Isaiah 60:12).  Christ will fulfil all the functions of High Priest after the order of Melchisedec.

Conclusion

Darby acknowledged that he had not covered many aspects of prophecy in these lectures, for example, the persecution of the Jews.  He felt he had covered the larger features of prophecy, especially making the distinction between the dispensations, very clear, also conveying something of God’s character and perfect work.  If we see God’s works in their minute details, the more does perfection appear.

He concludes: ‘May God perfect in us, and in all His children, in separation from the world.  This ought to be, before God, the fruit of the expectation of the church.  May we know more these of its expected heavenly blessings, and be aware of the terrible judgments which await all that which keeps man bound to this lower world; for judgment will come upon all these earthly things.  May God also perfect the desires of our hearts, and the witness of the Holy Spirit!’

 

[1] The word τελειότης/teleiotés/Strong-5047 suggests the combination of truths (stages of spiritual growth), the culmination of which also supports future consummation. (Strong’s definition).

[2] I am very conscious of having left out many ‘minute details’ that JND covered in his lectures and other papers.  This book is no substitute for the 1,529 pages of the four ‘Prophetic’ volumes of J N Darby’s Collected Writings edited by William Kelly, plus his other notes and the Synopsis.

[3] In his lecture Darby stated that as soon as the Rapture had taken place battles would commence and Satan would be cast out of heaven.  This would undoubtedly be the case if the period between the Rapture and the Appearing was only 3½ years. As stated in the Prophetic Timeline (Section 1)  it is the author’s position and that of the majority of premillennialists that this period will be seven years and Satan will be cast out halfway through.  See ‘Are there Two Half Weeks in the Apocalypse?’ JND Collected Writings vol 11 (Prophetic 4), page 168.’

 

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The Remnant of Israel

The gospel does not occupy itself with the earthly blessings of the Jews. This is matter for the Old Testament prophecies. Our blessings flow from the presence of Christ, the Son of David, a consequence of the new covenant. Whereas we know God as Father, through Grace, the Jews know Him as Jehovah the King – through His righteous judgments.

In the history of the Jews, we see Jehovah’s glory. The Jews are the people by whom, and in whom, God sustains His Name of Jehovah, and His character of judgment and righteousness. The remnant will be brought to the Lord of hosts, ”to the place of the name of the Lord of hosts, the mount Zion.” (Isaiah 18:7).

‘After These Things’ Chapter 4.10 – The Remnant of Israel

From our book ‘After These Things – Summaries of John Nelson Darby’s Papers on Prophecy – and more…’ Compiled by Daniel Roberts. For more about this book click on the picture or CLICK HERE

A summary of the 10th Lecture by J N Darby on the Present Hope of the Church – Geneva 1840 entitled ‘Same subject as the preceding and Manner of its Accomplishment.’

 

In Jewish history, we see Jehovah’s glory

 

The Old Testament prophecies are occupied with the earthly blessings of the Jews;  the gospel is not occupied with earthly blessings at all.  Our blessings flow from the presence of Christ, the Son of David, a consequence of the new covenant.  Whereas we know God as Father through grace, the Jews know Him as Jehovah the King – through His righteous judgments.

 

God acting in Grace

  1. To the Jews, it is the character of Jehovah the King – known by His judgments – by the exercise of His power on the earth.  Their affairs are very dear to our God and Father.
  2. To the church, it is the character of Father, revealed to our souls by the gospel, by the spirit of adoption. 

The gospel is a system of pure grace – a system which teaches us to act towards others as we have been acted on by the Father:  ‘Be ye therefore perfect, even as your Father which is in heaven is perfect’ (Matthew 5:48). The people of Christ, now the children of God, ought to follow the example of the Saviour (that is, not to expect or wish judgment now, but to be gentle and humbly suffer wrong).

God’s faithfulness, changeableness, His almighty power, and His government of the whole earth are all revealed in His relationship towards Israel. The history of Israel gives us an insight into the character of Jehovah.  God would reason with His earthly people:  ‘Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.  If ye be willing and obedient, ye shall eat the good of the land:  but if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken it.   And I will restore thy judges as at the first, and thy counsellors as at the beginning: afterward thou shalt be called, The city of righteousness, the faithful city.  Zion shall be redeemed with judgment, and her converts with righteousness’  (Isaiah 1:18-20).

 

God acting in Judgment

Jehovah will bless the nations; but the character of His kingdom is, that ‘judgment shall return unto righteousness’ (Psalm 94:15). At the first coming of Jesus Christ, judgment was with Pilate, but righteousness with Jesus; but when Jesus returns, judgment will be united to righteousness.  On the other hand, Jehovah will console His people by acting in righteousness in their favour ‘By terrible things in righteousness wilt thou answer us, O God’ (Psalm 65:5), and He will re-establish them in earthly glory. The Jews will be the people by whom, and in whom, God sustains both His name (Jehovah) and His character in judgment and righteousness.

After the church has been Raptured, the first to be gathered will be those who had rejected Jesus and were guilty of His death.  As unbelievers, they will find an alternative to their true Messiah, and become subject to the Antichrist.  The Israelites (two tribes) may be returning to their land (far more so now than in JND’s time), but God takes no notice of them[1].

 

The Remnant

 

Now Israel is buried as a nation among the Gentiles. In its revival, God will stand up for His people in their time of distress and deliver a remnant. 

There will be an uninterrupted chain of blessings from Jehovah.  Jehovah will be the hope of His people, and the strength of the children of Israel. This will be the case when the judgment of God falls upon the nations.

‘Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her… And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt … And I will betroth thee unto me for ever … And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.’ (Hosea 2:14-23). 

‘Afterward shall the children of Israel return, and seek the Lord their God, and David their king; and shall fear the Lord and his goodness in the latter days … after that they shall seek Jehovah and David – the well-beloved, or Christ.’ (Hosea 3:4, 5)  ‘And I will bring again the captivity of my people . . . and I will plant them upon their land, and they shall no more be pulled up.’ (Amos 9:14, 15.)  

This is of course yet to come, and the words, ‘in that day will I raise up the tabernacle of David that is fallen,’ (Amos 9:11) are quoted in Acts 15:16, to prove that God always had determined to have a people (a Jewish residue) from among the Gentiles.

God is said to be ‘silent in his love’ (Zephaniah 3:17). He lavishes all this on the Remnant.  A few verses earlier the prophet said, ‘The remnant of Israel shall not do iniquity, nor speak lies, neither shall a deceitful tongue be found in their mouth; for they shall feed and lie down, and none shall make them afraid’ (v.13).  The spirit of grace and supplication shall be poured out upon the Remnant of Israel – ‘ all the families that remain’; (v14) and ‘they shall look upon him whom they have pierced, and mourn.’ (Zechariah 12:10).

Nevertheless, the Remnant shall ‘be brought to the Lord of hosts, from a people rent and torn in pieces … to the place of the name of the Lord of hosts, the mount Zion’ (Isaiah 18:7).

This prediction, delivered by Jesus Himself, gives us the assurance that Christ will restore Israel here, and reign in her midst: ‘O Jerusalem, Jerusalem, thou that killest the prophets, … your house is left unto you desolate …till ye shall say, Blessed is he that cometh in the name of the Lord.’ (Matthew 23:37-39.).  Israel will see Jesus,  ‘The stone, which the builders refused, is become the head stone of the corner.’ (Psalm 118:22)

When the Lord entered Jerusalem there was only a partial fulfilment of the prophecy ‘Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee’’ (Zechariah 9:9 and John 12:15).  In John, the Holy Spirit omits, ‘He is just, and having salvation’.   Far from saving Himself, He saved us.

The Ten Tribes

However, the first to be gathered are those who rejected Jesus, those who were guilty of His death. (The ten tribes were not guilty of this crime.)   Those who rejected Christ will be subjected to the Antichrist; they will make ‘a covenant with death, and an agreement with hell’ (Isaiah 28:15), but their covenant will shatter all their hopes.  Having united themselves to Antichrist, they will suffer the consequences of this alliance, and at last, will be destroyed.

The two tribes are representative of all twelve.  Given the above, the two tribes will also be lost and will need to be born in a day.  Darby does not go into a nation born in a day – the coming together of the 10 tribes.

After His appearance, (therefore just before the Millennium – the Day of the Lord), the Lord will gather together the elect of the Jewish nation, from among the Gentiles. This will be a time of great happiness. (See Matthew 24 31; compare Isaiah 27:12-13, and Isa. 11:10, 12.) – especially the latter (See Chapter 4.9, above).

 

[1] A strong statement but those are JND’s words.  He goes on, Israel is abandoned to the nations,

 

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