‘After These Things’ Section 5 – Other Papers on Prophecy by J N Darby
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
J N Darby wrote many other papers and gave various lectures on prophetic subjects. Much of this work is covered in the four ‘Prophetic’ volumes of Collected Writings. Those which have been summarised in this book are highlighted.
You will see that I have selected only a very few. However, it is my opinion that most of the essential truths relating to the period from the Rapture onwards have been covered. If I summarised much more this book would be excessively long and there would be much repetition and duplication.
A list of published books by J N Darby, along with the table of contents of the four ‘Prophetic’ volumes is presented in the Bibliography Chapter 6.
This section, therefore, covers the following:
5.1 The Power, Hopes, Calling, Present Position, and Occupation of the Church
– Source Material Vol. 12 (Evangelical 1)
5.2 After the Rapture, the Jewish Remnant – Particularly from Isaiah
– Source Material Vol. 11 (Prophetic 4)
5.3 After the Rapture, the Jewish Remnant – Particularly from the Psalms
– Source Material Vol. 11 (Prophetic 4)
5.4 After the Rapture, the Jewish Remnant – Particularly from the New Testament
– Source Material Vol. 11 (Prophetic 4)
5.5 The Lord’s Second Coming and the Church’s Witness
– Source Material Notes & Comments Vol. 2
5.6 The New Heaven and New Earth
– Source Synopsis of the Bible Vol. 5
5.7 J N Darby’s Prophetic Map
– Source Material Notes & Comments Vol. 2
5.8 The Truth of the Rapture is Clear from Scripture
Biblical history is divided by God into dispensations, defined periods or ages to which God has allotted distinctive administrative principles
J N Darby is sometimes referred to as the father of dispensational theology. Whilst the thought was not new, and it is clear from scripture, there was in his time (and still is) a lot on muddled thinking amongst believers. Many teach that we are part of a steady continuum, with for example the church replacing Israel, and that Christ’s kingdom is present, and that the interpretation of periods is purely spiritual or figurative – sometimes called ‘covenant theology’.
In view of this, A Day of Small Things is presenting a short outline of what we mean by the term ‘dispensation’, and where we fit in now.
J N Darby’s teaching, and also that of many servants of the Lord, has been based on the understanding that Biblical history is divided by God into dispensations, defined periods or ages to which God has allotted distinctive administrative principles. Dispensationalists’ presuppositions start with the harmony of history as focusing on the glory of God and put God at its centre – as opposed to a central focus on humanity and their need for salvation[*].
The Word ‘Dispensation’
The word, οἰκονομία/oikonomia/Strong 3622— (Eph. 1:10), and translated “dispensation” there — is a compound word “house” and “law – the rules or administration, of a household, as in our word “economy. In the phrase, “dispensational truth,” it looks at the world as a great household, in which God is dispensing, or administering, according to rule of His own establishing, and in whose order He has from time to time introduced certain changes, the understanding of which is consequently needful, both to the intelligent interpretation of His word and to intelligent action under Him[†]
List of Dispensations
There are several lists of dispensations, and to my knowledge, Darby did not produce a formal list, but the classic view lists the following, each associated with a covenant between God and man[‡]:
Innocence– Adam under probation prior to the Fall. Ends with expulsion from the Garden of Eden. Some refer to this period as the Adamic period or the dispensation of the Adamic covenant or Adamic law. (Gen 1:28)
Conscience– From the Fall to the Great Flood. Ends with the worldwide deluge. (Gen 3:7)
Human Government– After the Great Flood, humanity responsible to enact the death penalty. Ends with the dispersion at the Tower of Babel. Some use the term Noahide law in reference to this period of dispensation. (Gen 8:15)
Promise – From Abraham to Moses. Ends with the refusal to enter Canaan and the 40 years of unbelief in the wilderness. Some use the terms Abrahamic law or Abrahamic covenant in reference to this period of dispensation. (Gen 12:1)
Law– From Moses to the crucifixion of Jesus Christ. Ends with the scattering of Israel in AD70. Some use the term Mosaic law in reference to this period of dispensation. (Ex 19:1)
Grace– From the cross to the rapture of the church. The rapture is followed by the wrath of God comprising the Great Tribulation. Some use the term Age of Grace or the Church Age for this dispensation. (Acts 2:1)
Millennial Kingdom– The 1000 year reign of Christ on earth centred in Jerusalem. Ends with God’s judgment on the final rebellion. (Rev 20:4)
Christ’s second coming Is the proper hope of the church.It is clearly presented in the New Testament.
‘After These Things’ Chapter 5.8 – The Truth of the Rapture is Clear from Scripture
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
A Lecture by J N Darby on the Second Coming of Christ – The Rapture in Scripture
In Section 4 of the book, we have summaries of J N Darby’s lectures in 1840 on ‘The Present Hopes of the Church’. One lecture was on the Second Coming of Christ. Later Darby gave a series of lectures on the same subject in Toronto – this is a summary of the first lecture’. The Original is ‘Lectures on the Second Coming of Christ, delivered in 1863 at Toronto, Canada. (Collected Writings Vol 11 (Prophetic 4) page 206). He outlines how Christ’s second coming is presented in the New Testament.
Christ’s second coming Is the proper hope of the church. The Holy Spirit constantly brings this before us in the New Testament. It is not some vague speculation; it is a foundational truth which maintains our hearts as we wait patiently for our Saviour’s return. We are to be raised, our bodies changed, and we will be with Him. As we had been quickened and justified, there will be no resurrection of judgment for us. We do not have long to wait now.
Sadly, many Christians overlook the Rapture and think only in terms of the resurrection in the last day, a resurrection for judgement. They confuse what Paul said in 1 Thessalonians 5:3 with what is in the previous chapter. The first scripture says, ‘The day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them’ and ‘the Son of man coming in the clouds of heaven with power and great glory’. This is not what we are looking for. Our expectation is, ‘For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord’ (1 Thessalonians 4:16-17). Those who await the final judgment, hoping that all will be well, are mistaken.
If I was comforting someone who had just lost a dear one, who had put their trust in the blood, and was therefore forgiven, cleansed and justified, and told them that their loved one would return with Jesus, they might think that think I was mad. But that is exactly the comfort that Paul gave to the Thessalonians.
The world rejects His coming, and the worldly church dismisses and devalues it. But it dominated the lives of the early disciples. It should dominate ours.
Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Matt 25:1-6
There is the essence of the church’s calling. The virgins had lost the expectation of Christ and sank into the comfort, pleasures and the hierarchical structure of the world. The Bridegroom tarried and they had given up watching. They had to be aroused; Behold, the Bridegroom cometh: go ye out to meet him” (v.6). Those with the Holy Spirit were able to go in.
Lecture in Toronto CW Vol. 11 (Prophetic 4) p 210
Let your loins be girded about, and your lamps burning; and ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately.
Luke 12: 35-36
Waiting for the coming of Christ characterises the Christian. Men speak of death, but death is not ‘my lord.’
CW Vol. 32 (Miscellaneous 1 ) p 245
And as in the days of Noah and of Lot, they ate, they drank, they bought, they sold, planted and builded, even thus shall it be in the day when the Son of man is revealed. Luke 17:25-27
This passage does not warn people as to sin, but as to the unholy notion that the world will go on indefinitely. As soon as Noah entered into the ark, the flood came and destroyed them all. As soon as the church is taken up, Satan will fill men’s hearts with lies. Judgment follows.
Note: This does not apply to the Great White Throne. When Christ sits on that, the heavens and the earth flee away; there is total destruction of everything.
And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains. . .
And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:20-21,25-28
V. 20-21 refers to the destruction of Jerusalem in AD70.
The rest is much later – the time of the Gentiles will have been fulfilled. The last beast’s – the Antichrist’s wickedness will be exposed.
Let not your heart be troubled: ye believe in God, believe also in me. In my Father’s house are many mansions: if it were not so I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you unto myself; that where I am, there ye may be also. John 14:1-3
Such is the promise: the comfort Christ gave to His disciples when He was leaving them. He comes to receive them to Himself.
And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. Acts 1:10, 11.
This too is not the end of time. The angels comfort-ed them, indicating that Jesus would come again. Scripture points to His return.
It is appointed unto men once to die, and after that the judgment. So Christ was once offered to bear the sins of many, and to them that look for Him shall He appear the second time without sin unto salvation.
Hebrews 9:27, 28.
That is the allotted portion of the seed of the first Adam. The Christian awaits His coming, with no reference to sin.
We shall not all die; 1 Corinthians 15:51
For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part has happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: For this is my covenant unto them, when I shall take away their sins.
Romans 11:25-27
When the church is complete, and its last member will have been brought in, Israel will be saved as a nation. Christ will appear for their deliverance.
So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ: Who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. 1 Corinthians 1:7-8
All the promises of the prophets will be fulfilled at that coming.
He nowcommandeth all men everywhere to repent: because He hath appointed a day in the which He will judge the world (i.e., this habitable earth) in righteousness by that man whom He hath ordained, whereof He hath given assurance unto all men, in that He hath raised Him from the dead.
Acts 17:30-31
Though God winked at the times of ignorance, there was now a clear testimony which could not be ignored.
But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming.
1 Corinthians 15:23
The distinctive resurrection of the saints will be at His coming.
Whose end is destruction, whose god is their belly, and whose glory is in their shame, who mind earthly things. For our conversation is in heaven, from when also we look for the Saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.
Philippians 3:19-21
No comment
If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory.
Colossians 3: 1-4
No comment
1 & 2 Thessalonians
The theme of both letters – see Synopsis
That thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ.
1 Timothy 6:14
The apostle exhorts Timothy to go on diligently and faithfully looking for the appearing. When the word of God speaks of joy to the saints, it is referring to the Rapture; when God speaks of responsibility to the world or the saints, it always refers to His appearing.
Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.
2 Timothy 4:8
Love! – Do you love, can you love, that which will put a stop to everything pleasant in the world?
For unto the angels hath he not put in subjection the world to come, whereof we speak. But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him?” Hebrews 2:5, 6
The world to come is the habitable earth here. Christ is now at God’s right hand till God puts all things under His feet.
For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us. Hebrews 9:24
Man was tried, up to the death of Christ, by the law, the prophets, and finally, by the mission of God’s Son, but in vain. Man finds out that he is lost, and that redemption is by the cross. When sin was complete Christ appeared to put away sin by His sacrifice. Now that that work is complete, those who through grace believe, await the same Saviour to come again for their final deliverance.
Be ye also patient: stablish your hearts; for the coming of the Lord draweth nigh
James 5:8
We are to be patient in our daily life as yet knowing what will change the whole state of the world.
Jesus Christ: whom, having not seen, ye love; on whom [though] not now looking, but believing, ye exult with joy unspeakable and filled with [the] glory, receiving the end of your faith, [the] salvation of [your] souls. Concerning which salvation prophets, who have prophesied of the grace towards you, sought out and searched out; searching what, or what manner of time, the Spirit of Christ which [was] in them pointed out, testifying before of the sufferings which [belonged] to Christ, and the glories after these. To whom it was revealed, that not to themselves but to you they ministered those things, which have now been announced to you by those who have declared to you the glad tidings by [the] Holy Spirit, sent from heaven, which angels desire to look into.
1 Peter 1:7-13
In 1 Peter we have a remarkable testimony to the order of God’s ways.
1. The prophets
2. The gospel
3. The appearing of Jesus Christ, whom, having not seen, we love.
And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming
1 John 2:28
Our consciences are clear
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: and everyone that hath this hope in him purifieth himself, even as he is pure.
1 John 3:1-3
His appearing rejoices the heart and affects the walk of the saints. Our blessed and assured hope is to be like Christ Himself. The present effect of this special hope is that the saint purifies himself even as He is pure, and seeks to be like Him now.
And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints
Jude v.14
The epistle looked at the decline of the professing church – the false brethren coming in unawares. It would be the object of the judgment of the Lord when He would appear.
God’s moral glory was seen
[1] Notes from (JND Collected Writings Vol. 11 (Prophetic 4) p206-216 – Lectures on the Second Coming of Christ, unless otherwise stated.
The judgment seat of Christ will be the first thing that the believer in Jesus will experience following the rapture. It is a great blessing that we shall be with Jesus and have exactly His view on everything in our lifetime.
What’s upsets me, is that Christians sometimes confuse the judgment seat of Christ with the Great White Throne. The two things are totally different – the Greek word is also different The Great White Throne is for unbelievers – people who have refused the glad tidings.
The judgment seat of Christ will be the first thing that the believer in Jesus will experience following the rapture. It is a great blessing that we shall be with Jesus and have exactly His view on everything in our lifetime. As one wrote, ‘Not a cloud above – not a spot within’ (G.V. Wigram (1805-1879). – For full hymn click here.
What’s upsets me, is that Christians sometimes confuse the judgment seat of Christ with the Great White Throne. The two things are totally different – the Greek word is also different (I will refer to that later). The Great White Throne is for unbelievers – people who have refused the glad tidings. They will be judged without mercy according to their works. It says, ‘This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire’ (Rev 20:14-15).
What is the Judgment Seat of Christ?
2 Cor 5 tells us, ‘For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad’ (v.10). The word ‘appear’ is in Greek is φανερόω/phaneroó. This means ‘make clear or manifest’. So it is not like appearing befor a court with prosecution and defence. It is more, seeing everything in our lives, good and bad, just as Jesus saw it. The thought of a judgment-seat is taken from Greek tradition. The word used is βῆμα/bēma – a step or foot (up). A judge, or umpire would sit on a slightly raised platform and would adjudicate. For example he would judge the games, disqualifying cheats and giving prizes (usually a crown wreath of leaves) to the first, second and third places. It is also like a tribunal, before which my namesake Sosthenes was beaten in Corinth (see Acts 18:17). By way of contrast judgment at the Great White Throne is κρίμα/krima – the sort of judgment you get in a trial, from which, of course, we get our word ‘crime’.
The important thing here is that the Judge is also our Saviour, and what abounds is mercy. Our time of responsibility will have finished. There will be no guilt and no penalty. Any idea of a period of purgatory is totally foreign. Look at it from the Lord’s point of view. He has finished the work, His church is complete, His bride is ready, He wants the marriage to take place immediately – ‘The marriage of the Lamb is come, andhis wife hath made herself ready’ (Rev 19:7). We will be able to enjoy the Lord’s presence eternally, and the Lord will enjoy His bride in her perfectness.
The only other direct reference to the judgment seat of Christ is in Rom 14:10 ‘But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ’. Here it is a question of judging our brother (or sister). The message here is that we should good relationships with the Lord and with our brethren now, so no adjustment will be necessary at the judgement seat.
A couple of hymns bring the positive aspects of the judgment seat of Christ
How shall I meet those eyes? Mine on Himself I’ll cast, And own myself the Saviour’s prize, Mercy from first to last
James Montgomery (1771-1854)
What will it be with God to dwell, And there to gaze on Jesus’ face! To meet the One we’ve known so well As Priest and Saviour – in that place! Before Christ’s judgment seat to stand, With Him look back on all the way; To learn the meaning, at His hand, Of every deed in every day! Clearer than ever shall we see The grace which God our Saviour showed, The love that led so faithfully Along the pathless desert road. How blessed when this time is o’er, To find that love had all-sufficed, As there upon the heav’nly shore We reach the day of Jesus Christ!
Maria Carlsson-Carren (circa 1865-1955)
Scripture is not specific as to this. Clearly it must be between the rapture and the marriage of the lamb. Personally I think of it being VERY quick – maybe as we are changed into our bodies of glory (see 1 Cor 15:52).
Quick and blessed!
A Little more about the Rapture (See last month)
I would like to thank everybody for the positive reaction to the article on the rapture.
One brother challenged me to back everything up by scripture. Not that he disagreed, but we should be able to substantiate anything we say by the Word of God.
I wrote and spoke to several young believers and suggested they came back to me with scriptures. Disappointingly nobody responded – so here is my attempt, based on the table showing the differences between the rapture and the appearing. So please go through these and add to them, especially where it shows [?]
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.
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.
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 ispublished in Darby’s Collected Writings – Volume 12 (Evangelical 1) Page 372
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.
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
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’
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,
‘Follow morality, not doctrine; otherwise you might be freed from his power’. Or
‘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:
The manifestation of the glory of Christ, showing that the people had failed under the law.
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.’
‘After These Things’ Section 5 – Other Papers on Prophecy by J N Darby
it on a slightly raised platform and would adjudicate. For example he would judge the games, disqualifying cheats and giving prizes (usually a crown wreath of leaves) to the first, second and third places. It is also like a tribunal, before which my namesake Sosthenes was beaten in Corinth (see 
