People speak about a ‘moral law’, but they have only a vague idea of what is meant by the expression. They say, ‘Live by the ten commandments’ or, ‘Do to others what you would have them do to you’ (Matt 7:12 NIV). They quote scripture, but in so doing put themselves and others under bondage. That is not Christianity. The Christian has been delivered from the law.
There are expressions which are used by Christians, which as well as being unscriptural, convey a meaning which is also contrary to the truth as presented in scripture. One of these is ‘moral law’.
People speak about a ‘moral law’, but they have only a vague idea of what is meant by the expression. They say, ‘Live by the ten commandments’ or, ‘Do to others what you would have them do to you’ (Matt 7:12 NIV). They quote scripture, but in so doing put themselves and others under bondage. That is not Christianity. The Christian has been delivered from the law.
Christians under a so-called ‘moral law’ have set aside Paul’s teaching. They show a semblance of piety, but are effectively seeking to be justified by works. Even if the works were good ones, they are under a curse. (see Gal 3:10). A Christian, being of a fallen race, finds himself ruined by the law, deceived by it to his own sorrow. The law knows no mercy. He is spiritually dead.
Paul found that experimentally. Paul saw that the law condemned lust. So, because he lusted he was self-condemned. Lust was in his nature. The law claimed absolute obedience to God, but he found he did not have the power to keep it. He wanted to do what was right but couldn’t. In short, he coveted, and thus broke the law. What was ordained to life, he found to be to death (see Rom 7:10).
Christ and the Law
God gave the promise to Abraham. The law was given later. If the law could have given life, righteousness could have been by the law. But the law did not give either the motive or the power to do right. That is why in Galatians the law is treated as a schoolmaster. The law condemns sins. More than that, it condemns sin.
In Romans 7 Paul insisted that one cannot have two husbands at the same time. A Christian cannot cannot be under obligation to both Christ and the law. A Christian is ‘dead to the law by the body of Christ’ (Rom 7:4). If he (or she) is dead, he is no longer under the law. , ‘Sin shall not have dominion over you, because ye are not under the law, but under grace’ (Rom 6:14).
Somebody might say, ‘Yes; but the flesh is still there, so I need the law, not to put away sin, but that it might not have dominion.’ That is false – The Christian is to be consciously dead in Christ. If a person is dead, he is beyond the reach of law by death. The Christian has died with Christ and is resurrection: he is in newness of life – in Christ, not Adam.
I am ‘dead to the law by the body of Christ’ (Rom 7:4). The death that the law sentenced me to in my conscience has fallen on another — Christ. Otherwise I would have been left in everlasting misery. But in love Christ put Himself in my place. Now I am justified and have a right to reckon myself dead, because Christ has died and has risen again. I have received Him into my heart as life: He is really my life.
Godliness is walking with a risen Christ – that is Christian life. The measure of that walk is Christ, and nothing else.
The Divine Law
A true believer always holds difference between right and wrong, to be an immovable and fixed moral foundation. It is revealed by God in His word.
The Lord said ‘Keep my commandments’ (John 15:10) and John wrote ‘This is love, that we keep His commandments’ (1 John 5:2) . Some are afraid of the word ‘commandment’, as if it would weaken the ideas of love, grace and new creation. But keeping the commandments and obeying one we love is the proof of our love. Christ Himself said, ‘I love the Father, and as the Father hath given me commandment, so I do.’ (John 14:31). His highest act of love, in dying for us on the cross, was His highest act of obedience.
The Spirit will produce fruits against which there is no law.
‘But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law’ (Gal 5:22-23.
‘Be ye therefore imitators of God, as beloved children, and walk in love’ (Eph 5:1-2 Darby).
‘Put on therefore, as [the] elect of God, holy and beloved, bowels of compassion, kindness, lowliness, meekness, longsuffering; forbearing one another, and forgiving one another, if any should have a complaint against any; even as the Christ has forgiven you, so also do ye. And to all these add love, which is the bond of perfectness’ (Col 3:12-14 Darby).
A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. (John 13:34)
In this creation, man had the capability of voluntary thought, which put him into a position of responsibility. He could therefore obey or disobey. We know that he disobeyed, and the motivation was not the fruit, but ‘self’. The fall was total: man gave up God. In new creation it is different, man now has the knowledge of what God is, having been created ‘in righteousness and holiness of truth’ (Eph 4:24). We have a powerful, intimate relationship in communion with God, by the Holy Spirit. We have been redeemed.
In Genesis 1 God created man in His image. The Greek word used, according to Strong (1503) is εἰκών/eikṓn – a mirror-like, high-definition representation, very close in resemblance. The word is used for ‘statue’. See 1 Cor 11:7 , ‘a man indeed ought not to cover his head, forasmuch as he is the image and glory of God’ and other scriptures.
This is different from chapter 2 which concerns man’s relationship to God – like offspring (γένος/genos – Strong 1085) – see Acts 17:29 ‘we are the offspring of God’.
In this creation, man had the capability of voluntary thought, which put him into a position of responsibility. He could therefore obey or disobey. We know that he disobeyed, and the motivation was not the fruit, but ‘self’. The fall was total: man gave up God.
Christ, the second Adam, gave up any thought of His own will – He did not use His liberty or power for His will. He came to obey ‘Lo, I come (in the volume of the book it is written of me,) to do thy will, O God.’( Heb 10:7 and Ps 40:7-8). He renounced self. In the midst of ruin, He bound the strong man, whereas in the place of blessing, Adam succumbed. He bore the abandonment, into which man had voluntarily run, to his eternal ruin.
In new creation it is different, man now has the knowledge of what God is, having been created ‘in righteousness and holiness of truth’ (Eph 4:24). We have a powerful, intimate relationship in communion with God, by the Holy Spirit. We have been redeemed. Because of the Lord’s perfect work of grace, we have been brought back, restored and reconciled to God. What a wondrous thing is redemption!
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
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:
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. 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.
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 inyou’ (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:
first as accomplishing redemption on the cross,
then as seated at the Father’s right hand, the Holy Ghost being down here,
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!
People confuse what Christ builds with what man builds, physically and metaphorically. Christ said to Peter in Matthew 16:18 that He would build the Church and that the gates of hell (Satan’s deadly power) would not prevail against it. Resurrection was the proof of that. Peter’s confession, ‘Thou art the Christ, the Son of the living God’ (v. 16), was the rock on which Christ would build his church. Peter was the first stone in importance, but he was not the builder.
The word ‘church’ means different things to different people:
The Established Church (in Britain the Church of England)
Those who are enrolled members by baptism etc.
The buildings
What is being built spiritually
The clergy
The congregation
Christendom in general
The body of Christ here
What the Lord will present to Himself without spot or blemish
Baptism and the Church
No 2, above (enrolled members), is at the base of Romanism and much of Protestantism. A person becomes a Christian by being baptised into the church, whether as an adult or a young child. It is taught that one is saved because one is a member of the church, not that one is a member of the church because one is saved. Immediately after Pentecost, of course, everybody in the church were true believers. But soon the likes of Simon Magus got in, and introduced formality and other Jewish sacraments. They may have been baptised and enjoyed the privileges of the church. But they did not have eternal life, and were not members of the body of Christ. As described in the epistle of Jude, they were ‘ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ’ (Jude v 4).
To say we are members of Christ by baptism is a falsification of the truth of God. Alas, many of the early Church fathers, such Justin Martyr, Origen, Clement and later Augustine, espoused this heresy. They may have been clear as to the Person and divinity of Christ, but they regarded the outward body as the Church, and its privileges was attributed to all who were baptised. This has continued. The (Anglican) Book of Common Prayer says ‘baptism wherein I was made a member of Christ, a child of God, and an inheritor of the kingdom of heaven’.
Much of this confusion comes about by taking what the Lord said literally when in fact He was talking figuratively. He could say, ‘I am the true vine’ (John 15:1), ‘I am the door’ (John 10:7), etc. He is not a vine nor a door. The outward act is confused with true life from God. Life and membership of Christ are by the Holy Spirit. We are born of the Spirit, and by one Spirit baptised into one body (see 1 Cor 12:13).
Man fell and was driven away from God. If there is to be a remedy, there must be new birth. We are born of God and receive the Spirit of life in Christ Jesus. As we become conscious of the sinfulness of the flesh, and say ‘O wretched man that I am!’ (Rom 7:24), we need a change of place, position or standing – reconciled to God. Baptism is that change of place.
We are baptised to His death, buried with Him unto death. Christ was raised from the dead by the glory of the Father, therefore we are alive, risen and quickened together with Him. Death has totally taken us out of our old place; we have died out of it, as Christ died out of the world we are alive with Him – walking in newness of life (see Romans 8).
The Lord’s Supper
There were many sacraments in Judaism. Some have been carried over into the public church, whereas only two are scriptural. We have looked at baptism. The other scriptural sacrament, the supper, demonstrates the unity of the body. The Lord’s supper is received in common – the assembly or Church participate. Hence we have (Eph. 4:4-5), ‘one Spirit, one body, one hope of your calling’ (belonging to the Spirit and spiritual persons, and), ‘One Lord, one faith, one baptism’ (the outward profession of faith and the recognition of Christ as Lord). Again there is a misinterpretation here: partaking of the Lord’s supper involves eating Christ’s flesh and drinking Christ’s blood. The true meaning of that is lost. (I hope to address this in a later article – see Address to his Roman Catholic brethren by a minister of the Gospel. and Second Address to his Roman Catholic brethren).
What is being Built
See Nos 3 & 4, above. People confuse what Christ builds with what man builds, physically and metaphorically. Christ said to Peter in Matthew 16:18 that He would build the Church and that the gates of hell (Satan’s deadly power) would not prevail against it. Resurrection was the proof of that. Peter’s confession, ‘Thou art the Christ, the Son of the living God’ (v. 16), was the rock on which Christ would build his church. Peter was the first stone in importance, but he was not the builder. In his epistle Peter addresses other stones coming to Jesus, ‘To whom coming, a living stone disallowed indeed of men but chosen of God and precious, ye also as living stones, are built up a spiritual house, an holy priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ’ (1 Peter 2:4). They come by faith and are built up. There are no human rules or ordinances; there is no literal building, only faith. Man’s building has no part in this. And nothing prevails against it.
Paul amplifies this, developing the doctrine of the Church as the body of Christ. But Paul does not build either. He says, ‘Ye are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone; in whom all the building, fitly framed together, groweth unto a holy temple in the Lord’ (Eph 2:21-22). Only in Corinthians, where it is a matter of responsibility, does he write about our building. ‘Let every man take heed how he buildeth thereon’ (1 Cor 3:10). Wood, hay and stubble are not compatible with gold, silver and precious stones. Man’s work will be burned up; Christ’s work never will.
Puseyism, the high church movement, does not distinguish between the perfect building which Christ builds, where living stones grow to a holy temple in the Lord, and what man has built and continues to build. The professing church may have a good foundation, but its superstructure is questionable. It has been built of wood and stubble, which will be burned up in the day of judgment. Those who corrupt the temple of God dishonour Him by assuming that what they build has His seal of approval – in effect that God sanctions evil – what wickedness! That is why Paul writes, ‘If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are’ (1 Cor 3:17).
Paul tells us in 2 Tim 2 what our path should be. But that is another subject[*]. May we distinguish between those admitted by baptism and the body, and between the Church which Christ builds, and the sham that man builds. All man has put his hand to has failed. But God has put His hand in first, by the Man who never fails.
There is often confusion between obedience to rule and conscience: in fact one is the opposite of the other.
When we have rules there is an obligation to obey, without any consideration of right and wrong. On the other hand, conscience gives us a instinctive sense of right and wrong, following some inscrutable law
There is often confusion between obedience to rule and conscience: in fact one is the opposite of the other.
When we have rules there is an obligation to obey, without any consideration of right and wrong. On the other hand, conscience gives us a instinctive sense of right and wrong, following some inscrutable law
Man acquired the judgment of right and wrong following the fall. He became, as God put it, ‘as one of us knowing good and evil’ (Gen 3:22). Prior from that he was not as God. He was not holy for he could not abhor sin. Sin was not in him, so he was unable to judge it. He was under a law ‘do not eat’ which he had only to obey.
But grace has bought us out of the law, but put us under the authority of Christ as Lord. Our obedience to Him is therefore not a matter of conscience. But conscience does come in as we distinguish between what is right and wrong: looking to Christ as a model
In summary there are three things:
Our responsibility to obey God – that is law.
Our sense of good and evil – that is conscience,
Our self-judgment, or repulsion of heart, when an evil act is contemplated – that is holiness.
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
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.
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.
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.
I am sure that Jim Taylor (JTJr) and his followers did not, or do not, deny Christ’s atoning work. But what does that error lead to? It leads to the making of the ‘abandonment’ the standard for separation. Instead of the work completed on the cross, they say that there was no communion until the resurrection. ‘No communion’ then is made to affect the relationships even between believers not walking in the same pathway and even in families. It is a complete despisal of God’s grace.
And we all know of the heartache that ensued.
I am aware, and have had correspondence with persons who are with the Exclusive Brethren and related systems. I sorrow over those who have been side-tracked into sectarian error, claiming their way, and their apostolic leadership, is the one and only right Christian path. My concern is not so much that they eschew normal relationships with other Christians, but that they adhere to a corruption of the wonderful gospel of the grace of God. We might just feel sorry for them, but it is serious. Paul said, ‘But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed’ (Gal 1:8-9). I am seeking the guidance of the Holy Spirit, and of others who are familiar with these groups of Christians, as to how to help our brethren in the spirit of grace.
It has been said that if we go astray, we start by going astray as to the gospel. It is easy to look at a wrong system and judge it by the outward works. Indeed, the Lord said, ‘By their fruits ye shall know them’ (Matt 7:20). You see a system marked by legality, authoritarian leadership standing between the person and the Lord, and the rejection and despisal of others for whom the Lord paid an enormous price. Persons caught up in that system must feel obliged to follow it in order to assuage their guilt. If so, they cannot have peace with God. They must be defective in their appreciation of the glad tidings.
Do they believe that our sins were borne by our Lord Jesus and His whole atoning work was complete when He suffered being forsaken by God in the three hours of darkness on the cross? Or did the ‘abandonment’ – the word used by Taylor – extend to the resurrection, three days later. If the latter were true, then our Lord would have gone into death with sin upon Him. He could not have therefore been the ‘offering without blemish’ (Lev 9:2). He could not have atoned for our sins.
James Taylor Senior (1870-1953)
I believe, and this is supported by scripture – ‘His own self bare our sins in his own body on the tree’ (1 Peter 2:24), that He laid down His life in communion with His Father. James Taylor Senior (1870-1953), whose ministry was totally different from his son’s, said , ‘On the cross you can understand that the thought of relationship ceases when He was abandoned. When the abandonment is over He prayed to the Father and said, ‘Father, into thy hands I commend my spirit’ (Luke 23:46). But during the forsaking there could be no link. You could not have atonement if there were. That would be in the three hours. ‘Thou hast heard me from the horns of the unicorns. I will declare thy name unto my brethren: in the midst of the congregation will I praise thee’ (Psalm 22:21-22). The answer to God hearing Him from the horns of the unicorns is resurrection. The cry would be after the three hours of darkness. God would not leave Him in the meshes of the power of evil here. He was heard from that point.
He was completely forsaken, and this cannot be emphasised too much. He, as bearing sin, was under God’s displeasure at that time; there was total abandonment, otherwise there could not be a true dealing with sin. At our best, none of us judges sin rightly. The idea in atonement is that sin was measured not only by God, but by Man. On the cross the Lord fully measured sin according to what it is in God’s account; we never could do that. At the cross you have a Man estimating it infinitely. He estimated it according to God’s estimate of it, and removed it accordingly; so that it is only on the cross you have a true estimate and judgment of sin.’
The message is clear, even if the language is a bit difficult.
I am sure that Jim Taylor (JTJr) and his followers did not, or do not, deny Christ’s atoning work. But what does that error lead to? It leads to the making of the ‘abandonment’ the standard for separation. Instead of the work completed on the cross, they say that there was no communion until the resurrection. ‘No communion’ then is made to affect the relationships even between believers not walking in the same pathway and even in families. It is a complete despisal of God’s grace.
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
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.’
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).
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:
The true Church of God is being formed at the present time.
The Church will be Raptured at the end of this time.
There will be a distinct suffering Jewish remnant after this.
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.
There are expressions which are used by Christians, which as well as being unscriptural, convey a meaning which is also contrary to the truth as presented in scripture. One of these is ‘moral law’.
