Category: John Nelson Darby

Eternal Punishment – Where JND Points to it in Scripture

It is clear that in the 1800’s J N Darby and other godly men and women had to contend with those who taught that eternal punishment in hell was inconsistent with a loving God.

Darby produced a paper ‘Brief Scriptural Evidence on the doctrine of Eternal Punishment, for plain people’.  Collected Writings Vol 7 (Doctrinal 2) page 1.

This is summarised in our posting ‘Hell is Real and Eternal’

In it, Darby listed a number of scriptures to arrest believers and make them consider that is certainly the truth. Hell, the Lake of Fire, is eternal. He wrote that ‘God meant to produce on the mind of the reader the conviction that eternal misery is the portion of the wicked, and I do not believe that He meant to produce the conviction of a lie, nor frighten them with what was not true. Now I shall quote many plain passages, adding my unhesitating conviction that the attempts to undermine this doctrine of scripture (and I have been compelled to examine a good many) have entirely failed, and that the arguments used are either dishonest, some of them flagrantly so, or contradictory and fallacious, and that all of them subvert other fundamental truths.

Here are those passages:

 

Scripture: Text Notes
Matthew 3:10, 12 And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. . . he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
Matthew 5:22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.
Matthew 5:29-30 And if thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.  And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.
Matthew 7:13 Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat.
Matthew 7:23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

 

 Mark this and chapter 10:33, because it is impossible to believe that Christ could say these things of those who were redeemed and saved as much as others, though to be punished awhile.
Matthew 8:12 But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth
Matthew 10:28, 33 And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. . . .But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. See above
Matthew 12:31-32 Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemny against the Holy Ghost shall not be forgiven unto men.  And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.
Matthew 13:40, 49-50 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. . . So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth. In those two verses, 40 and 49, it will be said “world” means age or dispensation; be it so, I believe it does; but that does not affect the judgment pronounced as to that which is to follow
Matthew 18:8-9 Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. Here everlasting fire or hell-fire is in contrast with life; if they go into one, they do not go into the other; nor is any particular word used which. might, as they allege, make it apply to a peculiar period of happiness. Life and hell-fire are contrasted.
Matthew 22:13 Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth.  For many are called, but few are chosen.
Matthew 23:33 Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?
Matthew 25:46 And these shall go away into everlasting punishment: but the righteous into life eternal.

 

 

 Now here in Greek “everlasting” and “eternal” are precisely the same word; and what one means for life, the other means for punishment.
Matthew 26:24 The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born. 
Mark 3:22 And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils
Mark 8:36-37 For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel’s, the same shall save it.  For what shall it profit a man, if he shall gain the whole world, and lose his own soul?  Or what shall a man give in exchange for his soul? 

 
Mark 9:43 And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead.
Mark 16:16 He that believeth and is baptized shall be saved; but he that believeth not shall be damned. 
Luke 12:4, 5, 9, 10 And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do.  But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him. . . But he that denieth me before men shall be denied before the angels of God.  And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven.
Luke 16:19-31 There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, and desiring to be fed with the crumbs which fell from the rich man’s table: moreover the dogs came and licked his sores, and it came to pass, that the beggar died, and was carried by the angels into Abraham’s bosom: the rich man also died, and was buried; and in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.  And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.  But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.  And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.  Then he said, I pray thee therefore, father, that thou wouldest send him to my father’s house: for I have five brethren; that he may testify unto them, lest they also come into this place of torment.  Abraham saith unto him, They have Moses and the prophets; let them hear them.  And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent.  And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.
John 3:3, 15 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. . . That whosoever believeth in him should not perish, but have eternal life.
John 3:36 The Father loveth the Son, and hath given all things into his hand.  He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.
John 5:29 And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.

 

 Here, they will tell you, “damnation” means judgment. So it does; but it is in contrast with having life. And in judgment “no flesh living shall be justified.” The judgment is at the end of all.
John 6:53 Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.
John 8:24  said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins.
Acts 1:25         That he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place.
Romans 1:18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness.
Romans 2:5-16 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;  who will render to every man according to his deeds: to them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: but unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; but glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: for there is no respect of persons with God.

For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; (For not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;) in  the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
Romans 9:22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:

 

 God is minded to shew His wrath and make His power known. Though love, He is God, and His majesty must be maintained against rebellion and sin.
1 Corinthians 1:18 For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.

 

 Now in this, as in Mark 16:16, perishing and being damned is contrasted with being saved, so that any plain person must conclude that they are not saved. Some are saved, and others perish because they reject the cross.
Philippians 1:28 And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God
2 Thessalonians 1:7-10 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:  who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day
2 Thessalonians 2:9-12 Even him, whose coming is after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.  And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness.
1 Timothy 6:9 But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.
Hebrews 6:4-6 For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.
Hebrews 10:26-31 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses’ law died without mercy under two or three witnesses: of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. It is a fearful thing to fall into the hands of the living God.

 
Hebrews 11:27. By faith he [Moses] forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible.
James 5:20 Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins.
2 Peter 2:9 The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished.
2 Peter 2:13, 17, 20-21 But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption. . .

These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever. . .For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.  For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them
2 Peter 3:7 But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men.

 
1 John 5:12 He that hath the Son hath life; and he that hath not the Son of God hath not life.
Jude 7, 11-13 Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over to fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of. . .

 Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core. These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever.
Revelation 14:9-11 If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: and the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name.
Revelation 20:9-15 And they [Satan and his army] went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them.  And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever .

And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.  And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.  And death and hell were cast into the lake of fire. This is the second death.  And whosoever was not found written in the book of life was cast into the lake of fire.

 
Revelation 21:5-8 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.  And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.  He that overcometh shall inherit all things; and I will be his God, and he shall be my son.  But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.

 

Sosthenes

April 2018

We are Temple of the Holy Spirit

Wonderful and Profound Things presented in a Familiar yet Reverent Way

As we read the sayings of the Lord Jesus and the apostles in the gospels and the epistles, we cannot but be impressed with the familiar way in which wonderful things are presented.  As we are near to God, we should be able to present things in a familiar way by reason of our own experience. Of course, we speak of these things very reverently, especially as we recognise our own imperfection.  We can, at the same time, show reverence whilst being familiar with such blessed things.  We say, ‘The Father loves the Son’. What could be simpler or profound?  Apart from it being in scripture (John 3:35, John 5:20), we know it because we ‘have an unction from the Holy One, and ye know all things’ (1 John 2:20).

 

God has given us the Holy Spirit

God has revealed Himself in love and light, as the Father, Son and Holy Spirit.  But God has given us the Holy Spirit, to indwell us, so that we become partakers of the divine nature.  The Spirit assures us that we have been accepted in the Beloved (see Eph 1:6).  The more we know the Holy Spirit, the more we know that He is God.

 

In Ephesians we are strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith, and are able to comprehend with all saints what is the breadth, and length, and depth, and height and know the love of Christ, which passes knowledge (see Eph 3:16-19).

 

Eternal Life

By the Spirit we enjoy eternal life.  But to fully enjoy eternal life, our thoughts and actions must be more controlled by the Spirit.   Christ expressed this perfectly.  He is‘declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead’ (Rom 1:4) The power of the life is in resurrection, and Christ is our life. He created a path for believers to walk like Him in wisdom and patience.  We must remain in the path to do right.  If I leave the path I cannot do right, however much I try.  But I can return to the path.

The life of Jesus should be manifested in us.  Our life should express something totally new: divine life in the midst of a world that is away from God.  Only in the new man can this be done ‘the new man which after God is created in righteousness and in true holiness’ (Eph 4:24).   It is not the old man reformed: the old man could never have divine motives, even if it seeks to walk correctly.  It may be decent and respectable, but it never can be right.  It is the nature that has departed from God, and it cannot be right before Him.

 

Spiritual Knowledge

But we have spiritual knowledge. We have ‘put on the new man, which is renewed in knowledge after the image of him that created him’(Col 3:10). Now we know that our bodies are not our own

  • they have been redeemed
  • They are temple of the Holy Spirit
  • They are members of the body of Christ

What a feeling God must have about me – to make a poor creature like me His temple – the dwelling-place of the Holy Ghost, seal of His love and of the redemption.  But for this we are absolutely cleansed.  The Holy Spirit could not dwell in a defiled tabernacle.   The Holy Spirit’s presence is the expression of God’s perfect love; for ‘the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us’ (Rom 5:5).

 

The Result:

–  We are not to sin.  How can you go and sin with a body that is the temple of the Holy Ghost? We do fail, and that humbles us.  If we feel our wretchedly low ways and shortcomings, so much the better.

– We have a desire to glorify God, knowing that we are not our own – my body (formerly a slave of sin) no longer belongs to my corrupt will.  We have been bought with a price: we belong to God.  As we walk in His Spirit, our motive is Christ, and have a power the world knows nothing of.

– We have joy of heart and thankfulness of spirit.

 

Sosthenes

April 2018

 

Based on J N Darby: ‘Indwelling of the Holy Ghost – 1 Corinthians 6’ – JND’s Collected Writings Vol. 21 Evangelical 2 page 215.

 

 

 

 

 

 

 

Ginosko and Oida – γινώσκω and οἶδα

J N Darby and Strong on the Difference between Ginosko and Oida

Two words for ‘Know’

Two Greek words, Ginosko and Oida are used for ‘to know’ in the New Testament – γινώσκω/ ginóskó/Strong 1097and οἶδα/eidó (or oida) Strong 1492. The former signifies objective knowledge, what a man has learned or acquired. The English expression ‘being acquainted with’ perhaps conveys the meaning. Oἶδα/Oidaconveys the thought of what is inward, the inward consciousness in the mind, intuitive knowledge not immediately derived from what is external.

Difference between ginóskó and oida

The difference between the two words is illustrated in John 8.55, ‘Ye know [γινώσκω/ ginóskó/Strong 1097] Him not, but I know[οἶδα/oida/Strong 1492]Him.’ Again, in John 13.7, ‘What I do thou dost not know [οἶδα/oida/Strong 1492]now, but thou shalt know [γινώσκω/ ginóskó/Strong 1097] hereafter.’ And finally in Heb 8.11, ‘They shall not teach . . . saying, Know [γινώσκω/ ginóskó/Strong 1097]) the Lord; because all shall know [οἶδα/oida/Strong 1492]me.’ The word [οἶδα/oida/Strong 1492]is used of Christ as knowing the Father, and as knowing the hypocrisy of the scribes and Pharisees, of Paul’s knowledge of ‘a man in Christ,’ (2 Cor 2:12) and of the Christian’s knowledge that he has eternal life, and the knowledge of God Himself.

The words for ‘know’ are different in 1 Cor 8., though the distinction is very faint in Greek.

Verse 1′ We all have knowledge’ is of objective knowledge: γνῶσις/gnósis/Strong 1108[i]. ‘ Knowledge [the same word] puffs up.

Verse 2 ‘If any one think he knows[εἰδέναι/eidenai/Strong 1492– has the inward conscious knowledge of in his mind]anything, he
knows[ἔγνωκε/egnoke/Strong 1097– objectively]nothing yet as he ought to
know[same word] it. But if any one love God, he is
known[ἔγνωσται/egnōstai/Strong 1097]of him.

Verse 3 ‘Concerning eating things offered to idols, we know’[οἴδαμεν/oidamen/Strong 1492 have the conscious knowledge in our minds].

Verse 10, ‘ If any one see thee, which hast knowledge’ [γνῶσιν/gnōsin/Strong 1108objectively, what a man has learned, acquired].  So verse 11 ‘The brother for whose sake Christ died, will perish through thy knowledge’.

Hence from the word meaning ‘ inward conscious knowledge,’ a. derivative ‘means ‘conscience.’  1 Cor 4:4 – ‘For I know [σύνοιδα/synoida/Strong 4894]  nothing against myself’[ii]– am conscious of no fault.

2 Tim 1:12:  ‘I know [οἴδα/oida/Strong 1492] whom I have believed.’ I have the inward conscious knowledge of who the person is.It is not just, ‘ I know him.’

‘I know whom I have believed,’ 2 Tim 1.12– I have the inward conscious knowledge of who the person is. Read also 1 Cor 16.15,

In 2 Tim 3:14-15‘continue thou in the things which thou hast learned and hast been assured of, knowing[εἰδὼς/eidōs/Strong 1492) of whom thou hast learned them [he was conscious of it]; And that from a child thou hast known [οἶδας/oidas/Strong 1492– he had the knowledge of them in his own mind realised] the holy scriptures’.  All these verses refer to inward conscious knowledge.  The difference between the significance of the two words is often slight and objective knowledge may pass into conscious knowledge, but not vice versa.

Ginosko and Oida are expressed by savoir and connaître in French, wissen and kennen in German. Though the difference is made in French and German, it must not be supposed that the distinct use of the words corresponds exactly, but it suffices here to have shown the use in Greek. The German seems to me to answer more fully to the Greek, but different nations think differently. Thus, ‘Ye know [οἴδατε/oidate/ Strong 1492] the household of Stephanas (1 Cor 16:7).’ It was their inward acquaintance with their qualities, not objective.  Of such a process the French incapable.  It must be ‘vous connaissez, or explicitly ‘vous savez ce qui en est de’.

ἐπίγνωσις/epignósis/Strong 1922is used for certain objective knowledge, and consequent recognition of the truth of a thing e.g. ‘the knowledge of the Son of God’(Eph 4:13), or ‘the acknowledging of the truth, (2 Tim 2:25)

A combination of Darby’s footnote to 1 Cor 8.1, taken from both the 1890 and 1961 editions.

Strong’s Explanations and HELPS Word-studies

  1. eidó

eidó: be aware, behold, consider, perceive

Original Word: οἶδα
Part of Speech: Verb
Transliteration: eidó
Phonetic Spelling: (i’-do)
Short Definition: I know, remember
Definition: I know, remember, appreciate.

1492 eídō (oida) – properly, to see with physical eyes (cf. Ro 1:11), as it naturally bridges to the metaphorical sense: perceiving (“mentally seeing“). This is akin to the expressions: “I see what You mean”; “I see what you are saying.”

1492 /eídō (“seeing that becomes knowing“) then is a gateway to grasp spiritual truth (reality) from a physical plane.  1492 (eídō) then is physical seeing (sight) which should be the constant bridge to mental and spiritual seeing (comprehension).

  1. gnósis  Strong 1922 epignósis

gnósis: a knowing, knowledge

Original Word: γνῶσις, εως, ἡ
Part of Speech: Noun, Feminine
Transliteration: gnósis
Phonetic Spelling: (gno’-sis)
Short Definition: knowledge, doctrine, wisdom
Definition: knowledge, doctrine, wisdom.

Cognate: 1108 gnṓsis (a feminine noun derived from 1097 /ginṓskō, “experientially know”) – functional (“working”) knowledge gleaned from first-hand (personal) experience, connecting theory to application; “application-knowledge,” gained in (by) a direct relationship.  See 1097(ginōskō).

1108 /gnṓsis (“applied-knowledge”) is only as accurate (reliable) as the relationship it derives from. For example, the Gnostics boasted of their “applied knowledge” gained by their personal spiritual experiences – and it was (is) disastrous!

[“Gnosticism” is literally, “the cult based on having special, personal knowledge” (1108 /gnṓsis).]

ginóskó: to come to know, recognize, perceive

Original Word: γινώσκω
Part of Speech: Verb
Transliteration: ginóskó
Phonetic Spelling: (ghin-oce’-ko)
Short Definition: I come to know, learn, realize
Definition: I am taking in knowledge, come to know, learn; aor: I ascertained, realized.

1097 ginṓskō – properly, to know, especially through personal experience(first-hand acquaintance).  1097 /ginṓskō (“experientially know”) is used for example in Lk 1:34, “And Mary [a virgin] said to the angel, ‘How will this be since I do not know (1097 /ginṓskō = sexual intimacy) a man?'”

Hebrew equivalents of Ginosko and Oida – YADA

 I Have a question

Why does our Lord use ‘ginosko’ in John 17:3? – ‘This is the eternal life, that they should know thee, the only true God, and Jesus Christ whom thou hast sent./ αὕτη δέ ἐστιν ἡ αἰώνιος ζωή, ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν Θεόν, καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν’. Our Lord’s desires is that we might have an intimate knowledge of God, formed by a persoanl relationship. Why is this not οἶδα/oida?

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[i]As a departure from the norm used by JND, I am showing the form of the verb actually used in scripture in this section only. This is so the reader can get additional explanations from the Bible-hub website.

[ii]Interestingly this is not quoted from either the KJV nor Darby translations, but from the English Revised Version, the translation that

Darby refused to participate in.

Easy Darby

Easy Darby Synopsis, the 34 Volume Collected Writings, Notes & Comments, Notes and Jottings and his Letters simplified – J N Darby Simplified, Easy J N Darby

 JN Darby made easy?  Easy JND?

John Nelson Darby

Are you like me until recently (I have more time now I am retired).  You value the teaching of John Nelson Darby, but would like ‘Easy J N Darby’

The imminent coming of our Lord at the Rapture (See 1 Thessalonians 4:16-18), prior to the tribulation and His millennial appearing with His saints (‘pre-trib’ as they say).

The heavenly character of the Church or Assembly – ‘raised us up together, and made us sit together in heavenly places in Christ Jesus’ (Ephesians 2:6)

The recognition of the ruin of the church publicly, with national and sectarian divisions, clergy, human organisation, and much faulty teaching, and the call for a true Christian to ‘depart from iniquity . . . but follow righteousness, faith, charity [love], peace, with them that call on the Lord out of a pure heart‘ (2 Timothy 2:19-22)

You have seen (not necessarily read) his Synopsis, the 34 Volume Collected Writings, Notes & Comments, Notes and Jottings and his Letters.  Indeed you find it heavy going.  Darby wrote so much, so fast that he admitted he did not try to make it readable – unlike C H Mackintosh for example,

 

Easy Darby

So to help you – and it has been a help to me too – I’ve taken a lot of Darby’s writings and produced ‘Easy Darby or Darby Simplified’ – a more concise, and I trust, easier-to-read versions of some of them. With the help of the Holy Spirit, I have sought to be faithful to the original, omitting nothing salient, and conveying what that dear servant wanted.

So please:

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The Supper and Roman Catholic Mass

The church of Rome says that the Lord’s supper (or rather the mass, as they call it) is the same sacrifice as that which was accomplished upon the cross. But when the Lord said, ‘This is my body … do this in remembrance of me’ (See (Matt 26:26, Mark 14:22, Luke 22:19, 1 Cor 11:24) He was not yet upon the cross. His blood was not yet shed

God said, “When I see the blood, I will pass over you.” The blood of Christ is ever before the eye of God.  He never fogets it.   If God does not ever forget the blood of Christ shed once for ever, He does not wish us to forget it.  The Lord Jesus in His boundless grace wishes us to think of Him, to remember Him.  Precious manifestation of love for us, that the Saviour should delight in our remembrance of Him, and that He has left us a touching memorial of Himself and His love.  Jesus wishes us to think of Him, because He loves us!   In the supper we shew forth His death till He comes.

It is important to remark that there is no sacrifice in the present time, and that the Lord is not personally present in the bread and wine.  The church of Rome says that the Lord’s supper (or rather the mass, as they call it) is the same sacrifice as that which was accomplished upon the cross. But when the Lord said, ‘This is my body … do this in remembrance of me’ (See Matt 26:26, Mark 14:22, Luke 22:19, 1 Cor 11:24) He was not yet upon the cross. His blood was not yet shed, and when He broke the bread He did not hold Himself in His hands.  There is no such thing now as a crucified Christ: He is seated at God’s right hand, and there is no shedding of blood now. It is a blessed fact that there is a sign, a commemoration of this, but that it should be so really and substantially is impossible – there is no such thing as a dead Christ now.

We shew forth in the supper His death and His blood shed for us: but a glorified Christ cannot be a sacrifice; cannot come down from heaven to die; and if the bread be changed into His body, and there be a soul in it, it must be another soul; this is absurd. They say that the Godhead is everywhere, and that the substance of the body is there; but the soul is individual: this lives, feels, loves, is a single individual soul. According to the Roman Catholic teaching, the soul of the Lord Jesus leaves heaven; but it cannot be the same soul, and if it is another, it is absurd. The Lord says in Luke 22:20, ‘This cup is the new covenant in my blood’: — that is, it represents the blood — for the cup itself is not the new covenant.  Thus the bread presents to us in the most striking way the body of the Lord crucified upon the cross, and the wine His blood shed for us.

From JND Collected Writings Volume 24 (Expository 3) p317-319 on Mark  14

J N Darby Simplified – The Body of Christ (the Assembly here) and the House of God (Christian Profession)

A clear view of the way the church is presented:

The body according to the purpose and work of God, its members quickened with Christ, raised up and sitting in heavenly places in Him.
The body manifested on the earth by the baptism of the Holy Spirit (not water), outwardly expressed by union in partaking of the Lord’s supper.
The spiritual house in the thought and purpose of God, built on the foundation of apostles and prophets of the New Testament, growing up a holy temple to the Lord.

 

The Body of Christ (the Assembly here) and the House of God (Christian Profession)

Based on a Paper by J N Darby – ‘The House of God; the Body of Christ; and the Baptism of the Holy Ghost.’

JND Collected Writings Volume 14 (Ecclesiastical 3) p15 –74

 

J N Darby

Throughout Christendom, in both Roman Catholic and Protestant circles, there is confusion as to the difference between the house of God and the body of Christ.  The error that is rampant throughout Christendom, is that these two things are regarded as essentially the same, and that membership of a church gives a person all the privileges and blessings of Christianity.

We have to distinguish between:

 

  • The Body of Christ This comprises living members on earth, born of God, quickened of the Spirit, with all their sins forgiven. They have been perfected by one offering and are heirs of the inheritance of glory.
  • The House of God, a more general concept, encompassing the whole Christian environment or profession. Many are brought into it by birth.

 

If the house and the body were the same thing, all persons attending a church, adults or infants, believers and unbelievers, would be regarded as saved and members of the body of Christ.   There would be no value in the death of Christ or the gift of the Holy Spirit.

 

The Assembly or Body of Christ

In the New Testament we have the word ἐκκλησία/ekklésia/Strong 1577  This is translated as ‘church’ in the King James Bible, and in most other modern English translations.  In our minds when people use the word ‘church’ they would think of a physical building, or a particular denomination.  Calling a physical church building a ‘house of God’ adds to the confusion.

It is for this reason that J N Darby preferred to use the word ‘assembly’- (see Matt 16:18 Darby Version).  This is a more literal rendering of the Greek word (ἐκ-κλησία/ek-klésia = out-called = a-sembled).  Where two or three are gathered together in Christ’s name, He is in their midst – that is the true church.   Darby noted that the rendering was better in other languages, the word in German, Gemeinde, the word normally used for ‘community’.  The French église, and Welsh eglwys come directly from the Greek.

He also noted the words used in the Old Testament.

  • Qe-hal or kahal (Strong 6951)– congregation or assemblage – Strong uses convocation (See 2 Chron 30:25)
  • Mo-w-ed or moed (Strong 4150) – the appointed place of meeting where they met God (See Ex 33:7)
  • Ha-ed-ah or hedah (Strong 5712) – congregation or assembly – a company formed together by appointment (See Ex 12:3)

Israel was the assembly of God, but having rejected the Messiah, it is set aside, we might say, by the death of Christ.  Israel failed in its witness of the unity of the Godhead, by the adoption of idolatry.  So when the Lord Jesus came, Israel as a nation failed to recognise God’s visitation, and rejected Him.

From the time of the prophets onwards, God has always had a remnant of Israel who were devoted to Him.  Prophecy looked forward to a remnant which would be preserved and brought back in the last days.

In Psalm 22 we have the Lord’s death as seen by the remnant (the seed that would serve Him v. 30).  The Lord was to be been forsaken, and then heard of God – answereed from the horns of the buffaloes (or unicorns) (v. 21). The response is ‘I will declare thy name unto my brethren: in the midst of the congregation [kahal] will I praise thee (v. 22).  This corresponds to Lord declaring to Mary Magdalen, ‘Go to my brethren and say to them, I ascend to my Father and your Father, and [to] my God and your God’. (John 20:17).  What delight God has is in the value of His sacrifice when sin is put away.

In Matthew 16:19, Peter is given the keys the keys of the kingdom of heaven: he is not given the keys for the church (assembly).  The church has no keys.   Neither Matthew nor Peter give us teaching as to the assembly.  We have the house – Peter, in his epistle says, ‘Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ’ (1 Peter 2:5).

For teaching as to the assembly we have to come to Paul: ‘The Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God (Col 2:19).  Whereas Peter sees things here, Paul sees the centre in heaven, where the Head is now.

When the Holy Spirit came, we have many Jews converted – 3000 in one day.  Soon after in Acts, we have the introduction of the Samaritans, and then the Gentiles.   Christians were persecuted, culminating in their rejection of Stephen’s testimony to Christ in heaven, ‘Behold, I see the heavens opened, and the Son of man standing on the right hand of God’ (Acts 7:56). Paul is converted having witnessed Stephen’s martyrdom and testimony, and in what the Lord said to him from heaven, ‘I am Jesus whom thou persecutest’ (Acts 9:5).   Thus Paul received the light of the living body united to the Head in heaven, and us seated in the heavenly places in Christ (see Ephesians 1:20).  Paul also showed that the body comprised living members, all fitted together perfectly – no dead members, and not a mutilated body.  That is the body of Christ here.

 

The Church in a Scene of Responsibility Here

Israel had failed in responsibility: now we see the Church in responsibility now.  It is important to see that the house has been is established, because in the house there can be failure even to apostasy.   On the other hand, the assembly cannot fail, because Christ is ‘head over all things to the church, which is his body, the fulness of him that filleth all in all’ (Ephesians 1:22-23).  As Head over all things to the assembly Christ, the glorious Man, is Prophet, Priest and King.  Whereas man had failed, you have Christ such perfection that He will be ‘glorified in his saints, and to be admired in all them that believe’ (2 Thessalonians 1:10).

In Ephesians 1:1 to 2:10, we have the assembly according to the purpose and counsel of God, There is no dependence on man.  Paul’s prayer was ‘That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: the eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, (Ephesians 1:17-20).

From Ephesians 2:11 we have the actual condition down here.  It is being built on the foundation of the apostles and prophets, Christ being the cornerstone, and what is being built is  the dwelling place of God through the Spirit. In Ephesiuans Paul refers much to the mystery, and it can be seen in the church livingly here.  Augustine spoke of an invisible church, and this is still referred to, but this is not invisible.  There is the outward manifestation of the church its unity, recognition of the work of the Spirit of God on earth.  We see it in the gifts (apostles, prophets, teachers) which have been given in the whole (not the local) assembly.  They are placed in the assembly, on earth, among ‘them that are sanctified in Christ Jesus, called to be saints’  (1 Corinthians 1:2).

The Assembly as God’s Habitation

The second aspect of the assembly in Ephesus is a dispensational one.   Christ builds an assembly secured from Satan’s power.  We have the assembly according to the councils of God God workmanship in an ordered condition – not as what it has become was in the hands of man.  We have in Ephesians ch 1-2, facts rather than opinions – Jews and Gentiles made nigh by the blood of Christ, the middle wall of partition broken down, and all reconciled into one body by the cross, and formed together growing to a holy temple in the Lord.  This is a work going on in grace on earth – God’s habitation by the Spirit.   It does not say that God animates and unites believers, but He has a place where He dwells. Unity will result.

In chapter 4 we are told walk in love, worthy of the calling, and to use diligence to keep the unity.   We are given the unity from God’s point of view ‘There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all’  (Ch 4:4-6).   This is not the view according to man’s responsibility that we get in 1 Corinthians 3:12.  There you get what is being built on the good foundation  – good things – gold, silver, precious stones, and worthless things – wood, hay, stubble.  All man’s bad building will be lost.  In 2 Timothy 2, we get the great house – with vessels to honour and dishonour also those professing Christians with the form of godliness but denying its power. The true believer to is to purge himself (or turn away), from these and follow righteousness, faith, love, peace, with them that call on the Lord out of a pure heart.  (see 2 Tim 2:21-22 and 3:5).

After the rapture the apostate church will remain, led by the man of sin.

 

Summary

In summary, these scriptures referred to give us a clear view of the way the church is presented:

  1. The body according to the purpose and work of God, its members quickened with Christ, raised up and sitting in heavenly places in Him.
  2. The body manifested on the earth by the baptism of the Holy Spirit (not water), outwardly expressed by union in partaking of the Lord’s supper.
  3. The spiritual house in the thought and purpose of God, built on the foundation of apostles and prophets of the New Testament, growing up a holy temple to the Lord.
  4. The building of this house in fact by the labours of man. Paul might have been the wise master-builder; but there were others not building with good materials.
  5. The great house with vessels to dishonour to purify themselves and turn away.
  6. Finally, after the rapture, the actual apostasy ending in judgment.

 

What Church Leaders have Taught

In the subsequent thirty pages of the paper, J N Darby looks at the writings of the various church fathers starting just after the apostolic period (Barnabas, Clement etc) up till the eighteenth century – Catholic, Protestant and Orthodox.  If you wish to read this in detail, it is in the original article, starting at page 39.

 

Here is a Summary of happenings in the Great House:

In short, almost nobody saw the assembly in its heavenly character according to the purpose of God.  This was because most walked by sight.  Water baptism became the method of entry, this being held by most.  And the house of God was taken to be he physical building.  Many considered being a member of the church as being the same as salvation.  They acquiesced in evil, quoting the parable of the wheat and the tares – God would have it all right in the end.  Priests became mediators.  That was supposed to be Christianity!

 

Sosthenes

January 2018

Eternal Punishment

Christians have differed as to the subject of everlasting punishment.

Simple Bible-believing Christians accept that the consequence of rejecting the gospel is eternal punishment in hell. Unfortunately, many modern teachers proclaim lies:

Eternal does not mean ‘without end’
Everybody, including unbelievers, will be saved – Universalism
The wicked will be consumed and annihilated – Annihilationism.
Souls will return in another body – Re-incarnation

 

J N DarbyChristians have differed as to the subject of everlasting punishment.

Simple Bible-believing Christians accept that the consequence of rejecting the gospel is eternal punishment in hell.  Unfortunately, many modern teachers proclaim lies:

  • Eternal does not mean ‘without end’
  • Everybody, including unbelievers, will be saved – Universalism
  • The wicked will be consumed and annihilated –  Annihilationism.
  • Souls will return in another body – Re-incarnation

The simple believer has no doubt that persons who reject the glad tidings will suffer in hell eternally.   The English Bible leave him/her in no doubt that the punishment of the wicked is eternal.  ‘And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever … And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. …And whosoever was not found written in the book of life was cast into the lake of fire’ (Rev 21:10,12,15).

However, the theological intelligentsia has created alternative arguments:

  • The Greek word αἰώνιος/aiónios/Strong 166 does not really mean ‘eternal’. For example, some confine both life and punishment to the next age, i.e. the millennium.  But that cannot be eternal.

 

  • All will be saved: God is too loving to allow such a thing as eternal misery in the lake of fire. (Universalism)

 

  • The wicked will not be saved. Their souls will no longer be immortal, for that the fire of hell will in time consume (or annihilate) them.  (Annihiliationism).

 

  • I add re-incarnation – that the soul is reborn into another being

 

These arguments are mutually exclusive.

 

The Greek Word αἰώνιος

Darby was a Greek scholar and he was perfectly satisfied that the word meant ‘without end’  God warns the reader that eternal misery is the portion of the wicked.  If that were not the case, would God frighten people with something that was not true?  Strong defines αἰώνιος as ‘age-long, and therefore: practically eternal, unending; partaking of the character of that which lasts for an age, as contrasted with that which is brief and fleeting’.

Rev 5:14 says, ‘And the four and twenty elders fell down and worshipped him that liveth for ever and ever.’  The worshippers worship for ever and ever.  On the other hand, ‘The smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name’ (Rev 14:11).  For ever and ever is just that – eternal.

 

 

All will be Saved – Universalism

These persons call themselves Christian universalists.  The idea that all will be saved is monstrous and unscriptural lie.   Scripture makes it clear that some are saved and others are damned.  If this were not the case what would be the point of Christ’s atonement, because those who rejected Christ’s work would be saved anyway?  It would follow that even the devil would have to be saved – without Christ.  When scripture says ‘should not perish’ – they argue that none would perish; when scripture says ‘whose end is destruction’ – they have no answer since they believe that all will come into happiness, but the wicked would have to wait a little longer.  They argue that the condemned are such for a time only – like the Catholics believe in purgatory.

 

Hell will in time consume (or annihilate) the Souls of the Wicked – Annihilationism

This view, Darby said, was much in vogue in Britain during his lifetime.  I believe it still is.  Annihilationists say that death means simply ceasing to exist, as it does for the animals.  If life is to be found only in Christ – ‘He that hath the Son hath life; and he that hath not the Son of God hath not life’ (1 John 5:12), then those who do not believe have no life.  They claim that after a certain quantity of punishment, the wicked will be turned out of existence, annihilated or consumed by the fire of hell, and exist no more.  However, if when they died they ceased to exist, how were they to be made alive (without the work of Christ) in order to exist?  Are they to be revived just to be punished?

Both of the above subvert God’s claims and the work of Christ.

 

Reincarnation

As far as I can see, there is no reference to reincarnation in Darby’s writings.  I am adding it though since, sadly many Christians have, in more recent times, borrowed this notion from Buddhism and Hinduism.  It becomes a way of avoiding having a direct experience with God and accepting the work of Christ.  ‘Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.  And as it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation’ (Heb 9:26-28).

The Truth

Christ endured the wrath of a majestic and holy God, who is of purer eyes than to behold iniquity.  Eternal punishment is the terrible consequence of the enmity of man’s heart against God; eternal blessedness is the result of God’s free and blessed grace. Simple-minded Christians believe this, as they believe scripture.

He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son.  And this is the record, that God hath given to us eternal life, and this life is in his Son’ (1 John 5:10-11)

 

An Appeal by J N Darby

Poor sinner, you are to meet God.  Are you competent to judge how much punishment He should assign to you for your quantity of sin.  He is to judge you in love.  Love is what He is. But He is God, and does what pleases Him.  His love for His Son; His love for those who have accepted the work of His Son, obliges Him to punish you eternally if you refuse His love.  Mark this:  if the Spirit of God has touched your conscience, you know that you deserve to be shut out of the presence of God for ever.  You are conscious that you have deserved eternal wrath and punishment. You are a sinner: — What, in your own conscience, does sin deserve?  And further, if it is a question what sin deserves, it is a question of what Christ bore, what His atonement was; for He bore our sins and was made sin for us.  (Lightly edited by Sosthenes).

 

This is a summary of a paper by John Nelson Darby ‘A Brief Scriptural Evidence on the Doctrine of Eternal Punishment, for Plain People’. It is published in Collected Writings Volume 7 (Doctrinal 2) page 1. 

Sosthenes

August 2017

 

JN Darby Simplified – Am I Gathering to the Lord as a Member of the Body of Christ, or as a Member of a Sect?

In a brief article entitled ‘What is a Sect’ – Collected Writings Volume 14 (Ecclesiastical 3) p. 362, John Nelson Darby distinguishes those who gather to the Lord’s Name in the light of the One Body, and those who are members of a sect, or church, or ecclesiastical corporation. The latter is based on held opinions.

 

J N Darby

J N Darby – Sect or One Body

In a brief article entitled ‘What is a Sect’ – Collected Writings Volume 14 (Ecclesiastical 3) p. 362, John Nelson Darby distinguishes those who gather to the Lord’s Name in the light of the One Body, from those who are members of a sect, or church, or ecclesiastical corporation.  The latter is based on held opinions.

J N Darby – Sect or One Body

The Greek word for ‘sect’ is αἵρεσις/hairesis/Strong 139.  Strong says that the word signifies a strong, distinctive opinion and was used in the New Testament to differentiate parties (sects) in Judaism.  The term stresses the personal aspect of choice – Sadducees and Pharisees were such by choice  (See Acts 23:8).  In Acts 24:14, Christianity was described by some as a Jewish sect.  Of course, Paul did not own this.

Darby defines the word as signifying adherence to a doctrine or system of philosophy or religion.  It is used as describe Christians departing from the truth – ‘There shall be false teachers among you, who privily shall bring in damnable heresies’ (2 Peter 2:1). ‘There must also be sects among you, that the approved may become manifest among you’ (1 Cor 11:19 DBY).  The Catholics assumed what they held to be ‘universal’, and censured all other believers by branding them as ‘sects’.

 

The Unity of the Body

The unity of the Church of Christ is seen in the Lord’s prayer in John 17 – ‘that they all may be one in us: that the world may believe that thou hast sent me’ (v 21).  When the Holy Spirit came (see Acts 2; 1 Cor. 12:13),  Christians became one in thought, word, and deed.  And in this there was testimony to the unity.  Satan spoilt that.  In the scriptures the Holy Spirit compares the church on the earth to the human body, Christ being the Head (see Col 1:18).  So if ‘one member suffer, all the members suffer with it’. (1 Cor 12:13).  We members of Christ’s body.

Divisive Sects

When Christians unite outside this of unity, around a particular opinion, their unity is not founded on the principle of the unity of the body.    They form an ecclesiastical corporation, and recognise each other as members of that corporation.  This constitutes a sect.  The communion service becomes an expression of the union of a church’s members.  When a corporation of Christians assumes a right to admit members to it, it forms a unity opposed to the unity of the body of Christ.  Being a member of a such a church is not according to scripture.

Of course, many pious Christians find themselves ignorantly in sectarian positions: they have never truly apprehended the unity of the body.  They believe they are in that position through the will of God.  But, in fact they are in a sect, a denial of the unity of the body of Christ (see 1 Cor 10:17).

 

Calling on the Lord’s Name

Darby said that his desire was to recognise all Christians as members of the body of Christ, and from an enlarged heart, ‘receive them, from an enlarged heart, even to the Supper, supposing that they are walking in holiness and truth, calling upon the name of the Lord out of a pure heart’ (see 2 Tim 2:19-22).  He would join with other brethren to take the Lord’s supper as members of nothing else but of the body of Christ, not as members of a church or sect.  Unfortunately though, he could not gather with all the children of God, because not all were walking according to the principle of this unity of the body of Christ.  They were sectarian.

Although the practical difficulties may appear great by reason of the state of the Church of God, the principle is very simple.  However, Christ is sufficient for all.  If we are content to be little in the eyes of men, things will not be so difficult.  We can cite Matt 18:20 – ‘For where two or three are gathered together in my name, there am I in the midst of them’.  This is a precious encouragement in these sad times of dispersion.  We are told ‘Youthful lusts flee, and pursue righteousness, faith, love, peace, with those that call upon the Lord out of a pure heart’ ( 2 Tim 2:22 DBY).  This directs us in the path of the Lord’s will, despite the confusion around us.

 

Based on J N Darby’s paper ‘What is a Sect’ – Collected Writings Volume 14 (Ecclesiastical 3) p. 362.

Summary by Sosthanes

May 2017

 

 

 

If God be for us, who can be against us? Rom 8:31-39

What shall we then say to these things? If God be for us, who can be against us? He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

31What shall we then say to these things? If God be for us, who can be against us? 32He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? 33Who shall lay any thing to the charge of God’s elect? It is God that justifieth. 34Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.

 35Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?  36As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.

37Nay, in all these things we are more than conquerors through him that loved us. 38For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, 39Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.

+Romans 8:31-39

J N DarbyIn the end of Romans 8, Paul sums up the exercises of our hearts, and the work of grace.  We are brought to realise that, in spite of the conditions in the world, and in ourselves, he shows how God is for us.  Indeed God had seen all these tests before we even existed.

Earlier in the chapter, we are told that ‘the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be’ (v. 7).  But God has given His own blessed Son.   We are to enjoy full liberty with God, knowing Him as the Giver.  The prodigal thought the status of a humble hired servant would be more in keeping with his failure, but the father had other things in mind.  The more we have a conviction of sin, the greater we appreciate God’s giving.  Conversely the more we know God, the more we see the evil in sin, and the more we glory in Him, and what our Lord has done.

The accuser is Satan.  ‘It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us’ (v. 34).  We are told that nothing shall separate us from the love of Christ. Why the love of Christ, not the love of God?  It is the love of God in Christ.  He was down here suffering in the difficulties, and now He is at the right hand of God.

So, about the difficulties:

  • Principalities and powers? Christ was tempted by these, and overcame them for me: they are not going to stop me.
  • Life? He went through that too. He had plenty of sorrow in it; and I grow through all the sorrow that I might have. The trials of life cannot separate me from Christ – “to me to live is Christ’ (Phil 1:21).
  • Death? This cannot separate me either. Indeed, it will bring me to Him: ‘to die is gain’ (Phil 1:21).
  • Persecutions? I triumph in them, because Christ is with me in them.

When the children of Israel were in Egypt, they witnessed the judgment. Then God brought them out via the Red Sea – redemption.  He looked after them in the wilderness, giving them the manna (but they had to collect it diligently).  The real conflict began when they reached the land.  Then the Lord presented Himself to Joshua as captain of the Lord’s host (Jos 5:15). He was with them.

 God has brought us to Himself.  We are called to fellowship with God, and fellowship means common happiness, common thoughts and common feelings.  The Father’s delight is in His Son; and we have fellowship with Him in that. Christ’s delight is in the Father; and we have fellowship with Him in that. So our fellowship is with the Father and with His Son Christ Jesus (see 1 John 1:3). ‘If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:  But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin’ (1 John 1:6-7).

The psalmist asked God to search him (see Ps 139:23)  – not to condemn or impute, but to cleanse. Christ has gone through all the difficulties, and now He is suiting me for the place where He is. May we know perfect redemption, and be consciously in fellowship with the Father and the Son, so that everything contrary to His holiness may be judged and put away.

Based on the notes of a lecture by John Nelson Darby entitled, ‘God for us’   It is published in Collected Writings Volume 12 (Evangelical 1) page 165.

 

Sosthenes

February 2017

 

 

 

 

 

The Thessalonians – Fresh in their Faith

We love His appearing, but we love Himself better. Therefore we wait for Him to take us to Himself. If our hearts have known what Himself is, we cannot confound His taking us to Himself, with His appearing. We are ‘members of his body’ (Eph 5:30). ‘Your life is hid with Christ’ (Col 3:3). He is to take us up to the Father’s house, the fullness of His own blessedness – with Christ; the blessed outshining of His Father’s love connects itself with the church’s position. All through there is an identity of blessedness with Christ in life, hope, object, all. If this hope is let into the heart, there must be a break with the world. I cannot be waiting for God’s Son from heaven if I am expecting wrath; and I cannot be waiting for God’s Son from heaven

 

 1 Thessalonians 1

When Paul wr0te to the Thessalonians who had ‘turned to God from idols to serve the living and true God, and to wait for his Son from heaven’(1 Thes 1:9-10),  he amplified each statement:

  • A work of faith (v. 3)
  • A labour of love (v. 3)
  • Patience of hope (v. 3)
  • A word in power and the Holy Ghost (v. 5)
  • Received the word with affliction (v. 6)
  • Joy in the Holy Ghost (v. 6)
  • Serving the living God (v. 9)

The Thessalonians were newly converted.  They had not received much teaching, but their lives had been totally changed. No doubt they had not been satisfied with those idols from which they had turned, but now they had a hope and were happy.  They knew that wrath was to come on the earth, but they were assured that the Lord had delivered them from it.  They were really free.

 

What it means to us:

There are three ways in which scripture shows how our souls are affected by Christ’s return:

  1. As a fulfilment of our hope. Our bodies will be raised and we will be changed to be like Him.  Christ will have the church with Himself and His government will later be set up.
  2. As having the Holy Spirit. Gifts have been given now, but the result of God’s work will be seen in display.
  3. As enjoying the embrace of His love – not His outward government, but His intimate presence. See John 14:3 ‘I will come again, and receive you unto myself; that where I am, there ye may be also’. 

We are caught up into the Father’s house, and bear the image of the Heavenly One.   We come into the Father’s delight – loved as His Son is loved .  We enjoy His presence: ‘ever be with the Lord’ (1 Thes 4:17).

When He comes forth, the church, armies in heaven come with Him (see Rev 19:14).  They must have been raised first in order to be with Him.  It will be a display in power, and everything will be set in order.

Darby said: We love His appearing, but we love Himself better. Therefore we wait for Him to take us to Himself. If our hearts have known what Himself is, we cannot confound His taking us to Himself, with His appearing. We are ‘members of his body’ (Eph 5:30).   ‘Your life is hid with Christ’ (Col 3:3).  He is to take us up to the Father’s house, the fullness of His own blessedness – with Christ; the blessed outshining of His Father’s love connects itself with the church’s position. All through there is an identity of blessedness with Christ in life, hope, object, all. If this hope is let into the heart, there must be a break with the world. I cannot be waiting for God’s Son from heaven if I am expecting wrath; and I cannot be waiting for God’s Son from heaven if I am linked up with the world. If this world is the scene where my heart is building itself up, if I have an object in this world, Christ will spoil it all.

If He came tonight, would this be what we wanted?

 

This is a summary of paper written by John Nelson Darby.  It is entitled The Freshness of Faith 1 Thessalonians 1 published in Collected Writings Volume 21 (Evangelic 2) page 358.

Sosthenes

February 2017

 

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