Easy Summaries of John Nelson Darby on God’s Grace, the Rapture, Dispensations, the true Church etc.
At the time of writing there has been as spate of terrorist attacks in Brussels, and particularly on Christians in Lahore, Pakistan this Easter Sunday. We are reminded of that verse in John 16 – ‘They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service. And these things will they do unto you, because they have not known the Father, nor me’ (v. 2-3).
March 2016
A couple of Lord’s Days ago, my wife and I were at the house of Christian friends. Their grandchildren were there, and we sang a few children’s hymns. Of course, one was that perennial favourite, ‘Jesus loves me, this I know’. When they sang those words: ‘If I love Him when I die, He will take me home on high’, I thought ‘Wow! Are we teaching our children THAT?
Of course I would not be so narrow minded to stop children singing that hymn. If at a tender age, our young children can speak of Jesus’ love – that’s good. If they believe it from their hearts – that’s better. Nor do I expect them to be judicious as to the words. It’s taken me many years to think about them. Indeed, the thoughts knowing the Lord’s love, of believing the Bible, and trusting Him for everything, are good.
I note the verse containing these words was not in the original poem by Anna Warner. I am not sure whether they were in hymn lyrics by William Bradbury, there appears to be many versions. So it is clear that many have been concerned as to the implied doctrine in this and other children’s favourites, and have sought to modify the words.
Of course we know that our salvation is not conditional on our loving Him at the moment of death. The Lord’s work is a completed work: by accepting the Lord Jesus as my Saviour – He having died for my sins, I am saved for both time and eternity.
But I look back to my childhood in the 1950’s, and think: ‘Did I see Christianity – and more specifically the Christian meetings I attended, as a sphere of love and grace, or as a religion where I outwardly tried to keep to a level of conduct, making me believe that I was a better Christian than others? At the same time did I have a knowledge of the Lord Jesus as my Saviour? Was I saved?’ The answers to these were clear to me now. I thought myself better; I did not know if I was saved or not (and I was worried about that), and I saw Christianity as a series of rules protecting me from a world which was going to be judged. My attitude was not one of repentance. I could talk about having a personal link with the Lord, but I don’t think I really had one. No doubt I had attended many good preachings, but the message did not sink in. Of course God was gracious. But I am sure I was well into my 20’s before I really had peace, the assurance of salvation and of the indwelling Spirit of God. I don’t think my experience was untypical.
Here is a challenge for Christian parents, and those with influence in local gatherings. Do we really ensure that our young people understand the gospel of God’s grace. Of course a young person has to learn things by experience. But what are they getting from what they hear – and sing?
Some hymns do convey the true gospel message, for example, one that is a favourite amongst children in the company we meet with is:
Christ is the Saviour of sinners,
Christ is the Saviour for me;
Long I was chained in sin’s darkness,
Now by His grace I am free.
Chorus.
Saviour of sinners,
Saviour of sinners like me,
Giving Himself as a ransom –
This is the Saviour for me.
Now I can say I am pardoned,
Happy and justified, free,
Saved by my blessed Redeemer –
This is the Saviour for me.
Just as I was He received me,
Seeking from judgment to flee;
Now there is no condemnation –
This is the Saviour for me.
Loved with a love that’s unchanging,
Blessed with all blessings so free,
How shall I tell out His praises!
This is the Saviour for me.
Soon shall the glory be dawning,
Then, when His face I shall see,
Sing, O my soul, in thy gladness,
This is the Saviour for me!
Dr Heyman Wreford (1850-1934)
Little Flock Hymn Book (1951(102), 1962(122), 1973(122)).
In this short article, based on a lecture by J N Darby entitled,32 p ‘This one thing’ – Collected Writings vol. 32 (Miscellaneous 1) page 347 , he goes over Paul’s experiences from his arrest on the Damascus road till his writing the epistle. He saw the Lord in glory, and at that point everything that he had trusted in was smashed.
We have to pass through the world, and there are difficulties in our path. As we walk in the power of God’s Spirit, we rise above these difficulties.
In Philippians, we have a person entirely above it all the troubles; one who can ‘rejoice in the Lord always’ (ch 4:4). Paul had been four years in prison at that time, which must have been very trying, as he could not engage in his missionary service. He could have reproached himself for going up to Jerusalem, but he remained positive saying, ‘I can rejoice in the Lord always’ (see Phil 4:4).
We know Paul’s early career. He used to have an earthly righteousness, and he boasted in it. He said, ‘touching the righteousness which was in the law, blameless’ (ch 3:6). But the Lord met him, and he discovered that all that had been gain to him had brought him into open enmity with God. All that Saul of Tarsus could clothe himself with outwardly, was utterly smashed[1], and he was left to dwell in darkness three days. During this, he discovered in his own soul what this terrible revelation meant.
Seeing Christ in glory resulted in his setting aside and putting away all that was of man. Whereas the first thing we need as sinners is ‘redemption through his blood, the forgiveness of sins’ (Eph 1:7), with Saul of Tarsus it was different. His own righteousness had kept him away from God, and that had to be put away. The upright, honest, law-keeping Pharisee had been full of enmity against God. Now he learned the end of the first man, not just as a doctrine, but practically. The best man in the world (best as man goes) was the chief of sinners. Now he knew what redemption through the blood meant.
The law had required righteousness from man for God, but, nobody had attained it. So it does not say, ‘not having my own sins’, but ‘not having mine own righteousness’ (see ch 3:9). Paul saw that God would not accept him clothed in the human Adamic robe of his own righteousness..
He needed Christ who appeared to him on the way to Damascus and said, ‘I am Jesus of Nazareth’ (Acts 9:5).’ He saw the Man in the glory – the rejected carpenter’s son. Paul was totally and entirely condemned. But he soon learned that Christ had taken the place of everything, and that everything he had counted gain was finished. He came to that ‘There is … now no condemnation to them which are in Christ Jesus’ (Rom 8:1). The whole standing of the first man was judged in his soul; and another Man, Christ in glory, would now be for him.
When Paul was writing to the Philippians many years later, it was still a present reality to him – ‘I… do count them but dung’ (Phil 3:8). Right from his conversion, Paul was a man whose whole course and career were marked by one object before him. That object was Christ.
Having judged all that he was naturally, Paul was brought him face to face with all kinds of difficulties. An example of this was his death sentence[2]. He was going to be tried for his life; but he had done with the old ‘Paul’. He no longer trusted in himself, but in God: in effect he says, ‘The God I know, has raised Christ from the dead, so I am not afraid of death or of anything that might come on the road; I can glory in it all.’
Have we had a revelation of Christ? Are we following Him? Is He our only object? As we follow, we are called to suffer in a small way for Christ’s sake. But as we go through the world of sin and sorrow that crucified Christ, we also learn what it is to suffer with Him. It may be a difficult road, and we might get distracted, but we get refreshment as we go: it is the road that He travelled.
A term used by some Christians is ‘higher life’. But in reality they are following the world. The Christian has no calling to anything down in this world. His calling is to a risen, glorified Christ – this is the only Christ. Christ down here is a pattern for our walk, but we cannot attain Christ down here. Attempting it only lowers the standard of holiness: instead of being ‘higher Christian life’, it is lower life. It is the hope of being like Him in glory in glorified bodies, that makes us purify ourselves even as He is pure (See 1 John 3:3). I may get to heaven now in spirit, and be happy there with Him, but I never attain to or win Him, until I am with Him in the glory. Then I shall have won Christ.
In these days, when people are giving up Christianity everywhere, it is well to know what Christianity is. Christianity is perfect peace, perfect reconciliation with God, perfected for ever before Him. Then as regards my path in this world, it is having our eye on Christ Himself in glory, with all our energy in following Him. In every step we take, we get to knowing Him better, and we become more like Him.
Of course, when it says, ‘as many as be perfect’ (ch 3:15), it does not mean being being perfect like Christ was, when He was down here. But in walking with Him up there, we become like Him down here. That is what is meant by being a perfect, or fully grown, Christian. He knows that all his debts have been paid, and in running the race, he says, ‘I have seen the excellency of Christ Jesus, my Lord, and it has set aside everything here. I have done with it all; I belong to another place, and no longer own this old man’.
Paul contrasts the Christian life with mere profession. Professors are ‘enemies of the cross of Christ’ (v.18). They carry the name of Christian, but go on with the world, not perceiving that Satan, its prince, is against Christ. The world is subject to Christ’s execution of judgment. It does not know HIm as Saviour.
As Christians, our conversation, or citizenship, commonwealth or relationships of life are in heaven (See ch. 3:20). Though we live, our relationships up there, because Christ is up there – He is our life. A Christian’s life is not here at all. Christ is there, and we await our Saviour, the Lord Jesus Christ. Our hope, therefore, is not to die, for our Saviour to ‘ change our vile body that it may be fashioned like unto his glorious body’ (v. 23).
We are running the race towards the place where our standing is? Can we say with the apostle, ‘The life which I now live in the flesh, I live by the faith of the Son of God’ (Gal 2:20)? We are in earthly Is circumstances, but are we living by them, or are we living to Him? Time presses on; His return is near. Each of us is to take up our cross and follow Him. May we have a conscious relationship with the One whom we love. We look for Him to come from heaven to change our vile bodies because they will not suit that place. May the Lord give us so to have our eyes set on Him in His love, and that we might know real deliverance from the power of sin and the world. The Lord fix our eyes on Him in steadiness and earnestness of heart, so that we may say with David, ‘My soul followeth hard after thee’ (Ps 63:8).
Summary by Sosthenes
February 2016
[1] Note that it is not that Paul was smashed, as some have erroneously affirmed. It is what he could boast in according to flesh, and the whole system he relied upon.
[2] Paul says that he was going to be tried for his life, according to JND. That raises an interesting question as to what is meant, Was it:
J N Darby wrote a short paper ‘Progress of Democratic Power, and its Effects on the Moral State of England*’ sometime after the Reform Act of 1832. It is interesting to look back and to see how perceptive that servant of God was maybe 170 years ago. Some things have certainly come true. Other things he did not directly foresee.
J N Darby wrote a short paper ‘Progress of Democratic Power, and its Effects on the Moral State of England*’ sometime after the Reform Act of 1832. It is interesting to look back and to see how perceptive that servant of God was maybe 170 years ago. Some things have certainly come true. Other things he did not directly foresee.
The Reform Act served to create the democratic structure that we enjoy in Britain now, with the primacy of the House of Commons (in theory anyway), and the weakening of the House of Lords. It moved voting power from the landed gentry to the cities, evening the voting power. Universal suffrage and other reforms followed naturally. Then the two main parties were the Conservatives (or Tories, largely ruled by the upper class and the Church of England) and the Liberals (or Whigs, largely urban, non-conformist and middle class).
Here is a short summary of the points he made.
Let us look at these individually.
This was true in JND’s time; it is true now. I must confess to an undue amount of interest in politics and if I were not a lover of the Lord, I would probably have become involved in politics. We must, of course, be politically aware in order to pray righty for those in authority. It is clear that Darby was.
As we have been taught our citizenship is not here. We belong to another kingdom and we are waiting for the rightful King to take up His universal rights here.
Few would dispute this. Indeed we can see how the main political parties have changed their ground over the past few years to appeal to marginal voters in the electorate. Modern parties with their professional politicians and advisors, all look at the polls and focus groups.
This seems an extreme statement. But the main bent of politicians is to be elected, or re-elected at the next general election. The result is a focus on short-term issues and what would appeal to those minority sections of the community whose vote would swing on the basis of their vote. Politicians have been found to be untrustworthy, witness the expenses scandal.
This would appear to be prophetic. Synods debate issues, seeking to adapt the church to modern ways of thinking. This includes women priests and bishops, attitudes to homosexuality including the practice of it in the clergy. Scripture is seldom referred to, and no account is taken of God’s rights.
As to ritualism, there are those who are ‘evangelical’ but most would regard themselves as ‘traditionalists’. Moves to reconcile the Church of England to Rome are well known, as is the ecumenical movement.
This is an interesting thought. Having been brought up in a one-man-one-vote democracy, it is difficult to think of this. But the effect of it can be appreciated by some of us who are a getting on in years. We can look back to the 1960’s and 70’s when the trade unions were holding Britain to ransom. Both main political parties yielded to their demands.
We can be thankful for the welfare state in providing for the basic needs of all, paid for by taxation. However even this has led to less dependence on God, and a lack of charity on those with means.
Maybe it is not just the aristocracy. We now have this ‘celebrity culture’. These as well as the high profile aristocrats have become icons leading to the popularity of magazines such as ‘Hello!’ They are pictured in parties, yachts etc. People like it this way. Darby noted this trend even in the 19th century.
This seems true. Evangelical Christians are regarded as marginal. Some showing their faith are taken to court. Little attention is paid by the unsympathetic media who love to mock Christianity and Christians.
Technological advances, for which we are thankful, have served to make people more and more independent of God. Men (and of course women) regard themselves as master of their own destiny. They see the results of some of their action in climate change, but think that they can do what they can themselves to avert catastrophes. The earth is the Lord’s and He will not allow things to become intolerable – that is until the judgments in Revelation.
When we look at the earlier part of the 20th century with two world wars things are relatively safe now. Indeed, there are claims that man has improved himself and such lawlessness is a thing of the past. Getting people’s hearts and minds is achieved by peaceful means. This is over against Islamic terrorism.
This has been true. Local authorities are very weak, and much has been taken out of their control. Health and education are largely national matters. Currently there is alarm over the amount of control there is from the European Union.
Whilst only the lowest level of the judiciary is unpaid, i.e magistrates, the move to see the magistrates and judges playing to the secular agenda is alarming. Human rights, inclusivism and non-discrimination have been used to outlaw even criticism of evil practices. Without money the motivation is power.
Islam – he did not predict the effect of large scale immigration especially from countries like Pakistan, Bangladesh and the Middle East. There are only three passing references to Islam in the Collected Writings.
Promotion of Homosexuality – I suppose the subject was not even talked about – as it was not when I was a boy. But its promotion, along with the acceptance of sexual promiscuity and adultery, are just witnesses to the decline of moral standards, even beyond that which Darby had imagined.
Nationalism – There is no reference to independence movements such as Ireland (in the early 20th century) and Scottish (currently). However I am sure Darby would have recognised this, especially with his Anglo-Irish background.
Darby wrote ‘The Christian may walk in peace through it all, waiting for God’s Son from heaven, and keeping the word of His patience; yea, he may have a specially blessed place of testimony in the midst of it all, but a lowly one, content to be nothing in a world which has rejected Christ and is ripening for His judgment. Our part is to keep His word and not deny His name.’
* J N Darby Collected Writings Volume 32 (Miscellaneous 1) – page 333.
See Stem Publishing for on-line version.
Sosthenes
January 2016
Do you think that because things are in a disorganised state, that Christ has less love for the assembly than He once had? …. Her very feebleness draws forth fresh expressions of His love.
James Butler Stoney (1814-1897)
Many Christians have only a vague notion as to worship. They may have turned from clerical formalism with its superstitious rituals, but they do not have a true understanding of what worship is. What, then, is it?
Worship is the honour and adoration rendered to God, by reason of what He is in Himself, and what He is for those who render it. Worship proceeds in heaven, and we have the privilege of entering into it here collectively. In doing so we have joy and blessing, our hearts feeling and responding to God’s love. We love Him in return.
Of course an isolated individual can worship, but not in its fullest sense. He or she can bless God for His goodness. But it needs more than one person for true worship.
The gospel might produce worship for it is God’s testimony to man. No Christian worship could exist without it, for the gospel makes known the God who is to be adored. The Holy Spirit leads the soul into the state in which it is able to render true homage to Go in spirit and in truth. It is sweet to rehearse, one to the other, the excellences of Him whom we love with God Himself in our thoughts.
But in worship Christians delight to address themselves to Him.
In worship communion is between ourselves and God, and God is more precious to us than even our brethren. Our affections have a higher tone and communion is more complete.
The children of Israel worshipped God, but they could not draw near to Him. God had redeemed them out of Egypt with a strong hand and an outstretched arm and had borne them as upon eagles’ wings, and had brought them even to Himself (See Ex. 19:4). God had promised that they should worship Him upon Mount Sinai, but it was amid thunders, fire, and the voice of a trumpet. Even Moses trembled.
Under the law God placed man in a position where he could bring forth fruit to His glory. He showed what man ought to be and blessed him if he was faithful and judged him if he was not. Under such circumstances God could not fully reveal His holiness and love. Either have had to tolerate iniquity, or banish those who sinned absolutely and eternally from His presence. So, under the law, God concealed Himself.
The people did not even enter into His house. The high priest alone went in once every year in order to carry in the blood of the ram and the bullock — the propitiatory victims — and to make reconciliation for the people with a God who could not endure iniquity. The people sought His protection, and worshipped Him for the benefits He conferred. This was a foreshadowing of Christian worship, but the principles of its exercise were totally different.
It has all changed now. God has not changed, the revelation which He makes of Himself has. Although there is a light to which we cannot approach, He has revealed Himself in Christ.
Christianity is based upon an altogether new relationship between God and man. It was in God’s counsels before the world’s foundation, but it waited for the height of man’s enmity against God: Christ appeared, and man crucified Him!
Now if there is to be a relationship, all must be grace. If God’s goodness and grace is rejected there can only be judgment. This dark background throws into relief the perfection and brilliancy of grace.
Thank God, we are now occupied with grace. There is no longer any question of guilt between the worshipper and God. Christ has abolished it by His sacrifice. The work of Christ has provided the meeting-place between God and the sinner: love has free course, and we can enjoy all God’s blessings. We are reconciled to God and have been brought to enjoy a new relationship.
We have a striking expression of the consequence of the death of Christ in the rending of the veil of the temple. The holy of holies was hidden behind the veil, so no one could draw near to God. Who would dare to present himself before God if all guilt had not been removed? But the veil has been rent from the top to the bottom: now we can enter the most holy place freely. The stroke which rent the veil, smote the Son of God, when He took our sin upon Himself. He has cleansed our consciences by His perfect and eternal work. Hence we are able to enter the holiest joyfully and without spot.
The relationship of God to the Church is presented to us strikingly in the title ‘God of our Lord Jesus Christ.’ When God is called the God of any one, it indicates that a tie of intimacy. Christ is viewed as a man, the head of a new family, who has ascended to His God and our God. We see this truth in Ephesians chapters 1 and 2 Those who were ‘dead in trespasses and sins’ (Eph 2:1) are to know ‘what is the hope of the calling of God, and what are the riches of the glory of His inheritance in the saints’ (Ch. 1:18). We learn the true power and extent of that glory: ‘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 (v. 19-20). All that is His is ours – we have a place then in the presence of God! Even the glory that God has given Jesus, He has given to us, in order that the world may know that we are loved as He is. (See John 17:22-23).
Another truth connected with the work of Christ is the gift of the Holy Spirit. The Holy Spirit shows, reveals, and communicates divine things to us. We are ‘strengthened by the Spirit in the inner man, in order that, being rooted and grounded in love, Christ may dwell in our hearts by faith, and that we may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that we may be filled with all the fulness of God’ (Eph. 3:16-19). ‘That which eye hath not seen, which ear hath not heard, which came not into the heart of man — the things which God has prepared for him whom He loves — God has revealed them unto us by His Spirit; for the Spirit searcheth all things, even the deep things of God (1 Cor 2:9-10).
But He is more than all this. “He that is joined unto the Lord is one spirit” (1 Cor 6:17). This is not merely an imagination; it is a fact. The same Spirit abides in us, and we are united to Christ as members of His body, of His flesh, and of His bones. ‘By one Spirit are we all baptised into one body (1 Cor. 12:13). The Spirit is not only the power of this union, but He gives us the consciousness of it. Christ is the Head of the body, so each Christian is a member of it, united by the Holy Spirit. The Christian’s body is the temple of the Holy Spirit (See 1 Cor. 6:19), and believers as together as a whole, they form God’s temple and dwelling place (See 1 Cor. 3:16).
We must know the character of the Father in order to worship God ‘in spirit and in truth’ (John 4:24). God is a spirit: but it is as the Father” that He seeks worshippers.
This is in contrast to religious forms and ceremonies.
The Samaritans did not worship God in spirit or in truth. The Jews worshipped God in truth, according to their imperfect revelation but not in spirit. They did not know the gentle and loving name of ‘Father’. By contrast, we are in a position of freedom before a majestic God as the children of His love and sons by adoption. The Spirit, who is the spirit of adoption cries ‘Abba, Father.’
The Christian, however simple, who understands the grace of God and has received the spirit of adoption, is entitled to enjoy all these privileges. Like a child, he or she does not reason things out, but knows, loves and enjoys its father’s love without describing it. This relationship is in Christ, and with Christ, He being ‘the first-born among many brethren’ (Rom 8:29). And we, who were formerly strangers, know that He is the only-begotten Son, the firstborn, the Eternal Son* of the Father, revealing His love to as He Himself knows it. [*]The feeblest Christian is therefore perfectly competent to worship.
But the effect of the presence of this ‘one Spirit’ goes much further. Not only does He give us the consciousness of being in Christ, He also gives us the consciousness of being ‘baptised into one body, (1 Cor. 12:13) – the body of Christ, and as such, ‘members one of another’ (See Eph 5:25). In the Church, which God has newly-created in Christ (the one new man), the redeemed worship in ‘the unity of the Spirit’. The Head has ascended up on high, in order that the members of the body may worship freely and joyfully before God, by the unction which is from Him.
God cannot admit sin into His presence, so only those who are washed in the blood of the Lamb, and who have received the Spirit, can draw near to God to worship Him. An unconverted man cannot please or worship God. He may pray for something and his prayer might be answered, God having tender compassion for him, as a poor sinner. However he does not yet know God, has not the Spirit, and is not washed in the blood of Christ. Therefore it is utterly impossible for him to worship God. If he thinks he can draw near to God, he is ignorant of what he is in himself, and of what the God is whom he thinks to serve. He does not have the Spirit, and is not of the body.
To enter into the sanctuary, we must be sanctified. Before entering, we might measure the value of the work of Christ by reference to our load of sin. But now, brought into communion with God, we taste the sweetness of His love, and value the work of Christ by the grace and love of God. Our consciences are set at liberty, free to draw near to God, by virtue of the efficacy of the work of Christ. We may be timid in drawing near, and need encouragement. But if we do not have a real knowledge of the efficacy of the work of Christ, we will be ill at ease in approaching God, because he will still have a guilty conscience.
Even if there are just two or three present, we can worship in common, because we are united in one body by the same Spirit. Each can say, ‘We’ in sincerity, when addressing God.
The two great elements of Christian worship are the presence of the Holy Spirit and the remembrance of the sacrifice of Christ. The Holy Spirit, who acts in the body, is the source and energy, of genuine worship. This is clearly established by 1 Corinthians 14: the assembly being formed as the body of Christ. The Spirit acts through spiritual men to express the love of the assembly. This is the way in which worship is rendered to God.
Our joy in the presence of God, worshipping Him in love is our eternal goal. Gifts will cease in heaven, and nobody will be ignorant or lazy. Worship will never cease.
Instead of seeing the work of Christ as saved sinners, we contemplate its value according to God’s estimate – the greatness of Christ’s love for us. The death of Christ is of such value in God’s sight, as to constitute, so to speak, a new claim on the affections of His Father. His confidence in God, devotedness, patience, love, obedience, submission and sacrifice united in the cross. It was for us He suffered all. Satan was overcome; death destroyed, the veil removed from before the presence of God, making us heirs who enjoy the love of God. This must lead us to worship. At the cross God was glorified, otherwise His glory could not have been fully displayed.
But we are not dazzled by the glory of the cross. Christ hung upon the cross for us. It is the expression of love stronger than death for us. He loved us to the end. In doing so, He undertook to render us happy in the presence of the Father. ‘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 14:3). He said, ‘With desire, I have desired to eat this passover with you, before I suffer; for I will eat no more thereof, until it be fulfilled in the kingdom of God’ (Luke 22:15-16). As the passover was Israel’s memorial of the deliverance out of Egypt, so the supper is the memorial, not only of our deliverance, but of His love.
If Jesus attaches value to our remembrance to Him and produces deep affection in us, we can understand how the Lord’s supper is the centre of our worship. In the supper, united in one body, we show forth the Jesus’ death ‘until he come’ (1 Cor 11:26). We recall the act in which the Saviour has testified His love in the most powerful way. Other activities – hymns and thanksgivings are grouped around it. The worshipper is thereby reminded of that which is the most precious of all things in the sight of God — the death of His beloved Son. We enter with spiritual affection into the perfection His work. ‘He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him’ (John 6:56).
The peace-offering and the passover present the most vivid images of the true character of the Lord’s supper. The peace-offering was a feast following a sacrifice, the partakers being God, the priest who officiated, the priests, the worshipper, and those who were with him. In the passover, Israel fed on the sacrifice, the blood of which was their safeguard against judgment. This expresses the full satisfaction of God in the sweet odour of the work of Christ. Thus God Himself has His part in the joy, so has Christ: His joy is in our joy.
The Holy Spirit is the source and power of all true Christian worship. The unity of the body formed by Him, and in which He acts, necessarily holds a prominent place in the worship. The interceding presence of the Holy Spirit produces the consciousness of this unity. ‘We, [being] many, are one loaf, one body; for we all partake of that one loaf’ (1 Cor 10:17 Darby). Jesus Himself is present in the midst, according to His promise. If the bread broken represents the broken body of Christ, the unity of the bread represents the unity of His spiritual body, embracing all the saints in love. We are united to them, wherever they may be, in the unity of the body of Christ. We have all the privileges which attach to it by reason of the love of Him who ‘nourishes and cherishes it’. Consequently, we have a sense of what we owe to God. We have received grace; now we desire to glorifying Him, expressing this in worship.
In the early days they broke bread in private houses, maybe daily. In Acts 20 it would appear that they broke bread on the first day of the week. It is clear from 1 Cor 10 that the supper was to be something special. They had been abusing it, and their lives reflected that. What sort of life should we be careful to lead in order to render suitable praise to God.
As there are two great subjects about which Christian worship is occupied, namely the love of God our Father, and the love of the Lord Jesus, seen in His work, and as Head of His body the Church. Those who give voice to worship will concentrate on different aspects. At times the Lord Jesus will be especially before the mind; at other times thoughts of the Father will be more present. The Holy Spirit alone can guide us in this; but the truthfulness and spirituality of worship will depend upon the state of those who compose the assembly. If the majority in the company are untaught and ‘babes in Christ’ then this will be reflected in what is said. Those with more experience depend on the Comforter — the Spirit of truth — for true united service to God, bringing in nourishment promoting spiritual growth. Nothing, however, is more simple or evident than the truth that the worship which is rendered should be the worship of all.
If there is evil in the company, or even in an individual, it will be felt in the service of worship. If a hypocrite is present, he will be a hindrance in the worship; but the unity will not be destroyed. If most have cultivated a delicacy of spiritual feeling, they will feel that the Holy Spirit has been grieved. If there is true spirituality and the Holy Spirit fills the assembly with His presence, evil of every kind is quickly discovered. God is a jealous God, and He is faithful. Fleshly pride loves to make much of a gift, claiming lordship over God’s heritage and arranging things humanly – this gets in the way of the free flow of worship. Likewise do narrow sectarian views. Achan was discovered at the commencement of the history of Israel ; a single lie in Ananias came in in the beginning of the Church’s history – and what has happened since! May God make us humble, watchful, and true to Him with a sense of the efficacy of the work of Christ, in order, despite the failure, to render spiritual worship. Even with two or three gathered together in the name of Jesus, He is there as the joy and strength. The name of Jesus unites us.
There is another hindrance to worship. In Philippians 3:3 it says, ‘We are the circumcision, which worship God in the spirit, rejoice in Christ Jesus, and have no confidence in the flesh.’ This is about the religion of the flesh, which is altogether as evil as its lusts, religiousness being one of them. Religion of the flesh does not tend to the glory of Jesus. It is occupied in good works, ethical conduct, outward piety and humility, talking of the love of God, but more of our love for God. In circumscision the flesh is cut off. We can judge these things if Christ is our all. As in Deut 26, the worshipper professed aloud that it was God that had accomplished everything for him.
Another thing which marks carnal religion is that, it does not ‘seek those things which are above’ (Col 3:1). The soul that has truly learnt that he was dead in sins, and that the Saviour has come down and been made sin for him and has died and been raised up for him, knows in God’s sight just one sole thing – that God has placed His delight in Jesus.
We should not mingle carnal religion with that of the Spirit. The effort of the adversary, at the commencement of the Church, was, not to substitute the law and circumcision in the flesh, in place of Christ, but to add to it. Paul saw clearly, by the Spirit, that if this were admitted, everything would have been lost. Instead of being in Christ and happy in God’s presence by virtue of a completed work, man tries to find a way of making himself acceptable to God. May God grant us to have no confidence in the flesh, but to rejoice in Christ Jesus (See Phil 3:3).
Let us revert to the subject of collective worship. What a sweet and precious privilege it is to anticipate that which will be our eternal employ in heaven! There our worship will be perfect. There, all the Church, in its completeness, will be assembled to render worship in the midst of the general assembly on high. There, without distraction and without fear, worship will be the Church’s eternal joy in the perfect favour of God. What a privilege, even here below, to close the door for a moment upon all the distractions of this world, and by the Spirit to satisfy the desires of the heart in rendering to God the thanksgiving which He is worthy to receive, and which in His grace, He has breathed into our souls!
[*] There are those who might object to this expression. But I have no difficulty. He is Son; He is eternal. As Man he is that now. Scripture does not go into the relationship prior to the incarnation. See Heb 1:5, Acts 13:33 and Psalm 2:7.
Sosthenes
November 2015
For original see On Worship
“Oh! Jesus, Jesus, what sort of subjection is this we ought to have to Thee? We have heard of Thee by the hearing of the ear, but now our eye seeth Thee, we abhor ourselves indeed. Oh! can it be true? Can we see this in Jesus? Have we seen it? None can see it out of Him. It is the truth only in Him. Surely we should move mountains if we believed this. Yet is it simple truth. Dwell on it, my soul! Jesus, that thou knowest, that Stranger in the world among His own, was “I AM.” Hast thou believed it?
I do believe it all; yet I believe nothing; I am as nothing in the thought of it, yet alive for evermore by it. Blessed be God and His name! And all shall praise Him so. Yea, Jesus! Jesus! God Most High, so shall it be. Oh, Jesus! Jesus! Thou art “I AM,” Thou art “I AM.” Yet didst Thou, did “I AM,” take little children in His arms! Yea, didst Thou suffer, die, and be in the horrible pit; yea, for our sins! Thus I know the mercy-seat. I know that there is no imputing sins here; yea, that it is God not imputing, that I am reconciled to God; yea, rather, that God is the reconciling One. I am therefore at home with God; and all that is in Jesus is God’s manner to us.”
Excerpt From: J N Darby. “JND Notes & Comments Vol 7.” PAGE 134
We take this experience of Paul’s not merely for its own sake, but as an illustration of the supremely important truth of the difference between a legalistic attitude and a standing in grace. Out of terrors which might strike despair into the stoutest heart comes the ringing cry of the man who knows the grace of God,
Wherefore, sirs, be of good cheer; for I believe God.’ (Acts 27:25)
All the exhortations of the Word are calling us to “go on,” but it is of extreme importance that we go on in grace, for once we are found on legal grounds there is an end to all progress. If the law reigned, neither Paul, nor the centurion, nor the master, nor the owner, could have any future at all. All hope of salvation would then be taken away. Since the grace of God reigns, however, they were able to be of good cheer, and to go on in hope.
There are few matters of graver importance than that of legality. Right through the Old Testament we are confronted with the oft-recurring tendency of the human heart to choose its own ground, which is legal, instead of accepting God’s ground, which is that of grace. Legality is a fault, not of the ungodly, but of those who have an earnest zeal for God. In the New Testament the same phenomenon reappears among the people of God. Like the Galatians they are ever prone to build again the edifice which at their conversion they had destroyed. Having been found on the ground of free grace, they are so quickly moving away from it; having begun in faith, they seek to be made perfect by works.
This tendency did not end with the New Testament. The multitude of sects and heresies in modern Christendom appals us. It would take a lifetime to discover the particular fallacy of each one, but here is a simple test which will almost invariably expose their untruth; in some point they make salvation to depend upon works and not upon grace. Not only does the great Roman Catholic system stand foursquare on grounds of legality, but every departure from Divine truth tends to move on to the same legal basis, for legality is very dear to the natural man. For this reason every new sect has its rules and prohibitions, its regulations as to what must be done and what is prohibited; not so much with reference to moral laws as to provide a basis of enjoying the Divine favour.
But the principle of salvation “by works of law” goes even deeper than this. Even among truly Evangelical Christians it is only too apt to creep in. If we track down the source of clashes, strained relationships, criticisms, schisms and pride, we shall generally find it in a failure in respect of the grace of God. In other words, legality has again asserted itself, even in the House of God. As it was with the Jews and the Judaisers, so with the Church of today; men are overtaken by a legalistic spirit even in their very zeal for God.
Without attempting any precise definition of legality, may I indicate a few of its characteristics?
Legalists are always occupied with externalities. They attach the greatest importance to the niceties of orthodox practice and language as things in themselves. By them the simple practices of the New Testament are made into a ritual. The spirit of a thing is lost sight of in an exaggerated devotion to the thing, whereas to God nothing has value apart from the spiritual truth it is meant to express.
Moreover the legalistic mind is always obsessed with deciding what is right and what is wrong. That, after all, is what the law is for! Far be it from us to encourage any laxity in the matter of what is morally right or morally wrong. If, however, we make ourselves judges or arbitrators; if we let our relationship with other believers be governed by our own interpretation of what is right and wrong; if, indeed, being right, we insist upon our own rights, we have been overtaken by legality. There is no possibility of spiritual progress if it is made to depend on blamelessness, either in ourselves or in others.
There is an outstanding case of this in the parable of the two debtors. The one, you. may remember, was pardoned a large debt which he owed to his ‘master. But he immediately seized upon a fellow-servant, who owed him a trifling sum, and demanded prompt and full payment. He was punished as a wicked servant. So far as the matter of the hundred pence was concerned he was right, and his debtor was blameworthy. He had the law on his side: nevertheless his master condemned him. He was right; and yet he was grievously wrong. Having become an object of grace he sinned gravely in refusing to show grace to another. How many bitter words and cruel deeds among the Lord’s people are due to a legalistic insistence on what is “Scriptural”! An unforgiving spirit is but one aspect of legality. A proneness to be always judging the rights and wrongs of everything can manifest itself in countless ways, until it becomes an attitude of mind, a basis of life, and an obsession.
Then again legality is always profuse in argument. Reasoning is the business of the Law Courts. The emotions of the heart have little place there, but logic and ability to argue are essential. The pharisaical mind can dispute every matter and prove its own correctness, even from the Scriptures. It delights in controversy. It is so argumentative that it can never conceive of the possibility of its being wrong. It even dares to dispute with the Lord.
Legality is independent in a wrong way; it has forsaken the yoke of Christ to come under a yoke of bondage to law. The Galatians were told that if they sought to live by “works of law” they were “severed from Christ,” having “fallen away from grace.” Such a state does not necessarily involve gross evil living. It rather means that those concerned have departed from that utter dependence upon Christ which is essential to standing in Divine grace, and have become self-sufficient. The legalist imagines he knows just how and why God works, as though Divine activity could be reduced to mere formulae. He will probe into every circumstance where the Lord’s blessing seems to be lacking, seeking the cause in some supposed breach of spiritual rules. Now while it is true that spiritual principles do obtain in all God’s working, we can never confine Him to our understanding of His laws. Grace always goes beyond such limits, and surprises those who live by it. The legalist, however, is never surprised, for he imagines that he knows the explanation and the cause of all that takes place.
We refrain from enlarging on these features in order to stress our main point, which is the paralysing effect of legality on spiritual life.
“Sirs, be of good cheer!” Only a heart full of the grace of Christ could have enabled the apostle to speak such words to such men at such a time. If Paul’s attitude to his fellow-travellers had been at all legalistic he would never have addressed them thus. He had told the centurion what would happen, but his warning was despised and his advice unheeded. Quite clearly the leaders were wholly to blame for the sad predicament of the whole ship’s company: Paul was right, and they were altogether in the wrong. However, he did not allow his behaviour towards them to be governed by this fact. The legalist would have said that Paul deserved to be saved, and the others deserved to be lost. Paul was no legalist, so he made great claims upon the grace of God, and the Lord gave him all that sailed with him.
Happily, indeed, for Paul that he was no legalist, for perhaps he deserved as badly as any of them! What was he doing in that ship? Why had he persisted in going up to Jerusalem? And why had he become involved in Judaistic practices there? The centurion had foolishly taken his own course, instead of listening to the voice of the Lord. A careful reading of Acts 21 makes it difficult to resist the conclusion that the apostle himself had done the very same thing. His protest, “Ye should have hearkened unto me, and not have… gained this harm and loss” may well have been an echo of the Lord’s reproof to his own heart. What then? Has failure, even disobedience, alienated him from God’s love? The legalist says “Yes.” The Scriptures say “No,” for in spite of everything the gracious Lord stood by him, and said, “Be of good .cheer, Paul.”
Legally, the centurion and his fellows had forfeited all rights to Paul’s love, even as the apostle might be thought to have forfeited all claims upon the love of God. Only grace can maintain love. Nothing so paralyses our sense of God’s love, and nothing so hinders love to others as a legalistic frame of mind about the rights and wrongs of conduct. Away in Corinth and Rome there were Christians quarrelling and standing aloof from one another over unimportant matters of judgment, allowing barriers to arise between them over foolish trivialities. Why? Because instead of receiving one another as Christ received them – in grace – they were criticising one another’s judgment and understanding of the truth. There is always division and a breakdown of brotherly love when relationships are brought on to a legal basis.
The Lord may have so dealt with us that we cannot do certain things which other servants of God practice. Let us not, indeed, compromise, or sacrifice our revelation of God’s will, but at the same time we must not despise these others, nor have a separateness of spirit towards them. Spiritual progress is always attended by this temptation to judge others. Those who approximate most closely to God’s will are most conscious of faultiness. If, however, progress is to be genuine it must be in the love of God, and the subtle tendency to become legal-minded must be resisted and overcome.
Faith can only triumph where grace reigns. Surely if the law governed there would be no future for such men who had rejected God’s warning, and steered their own course. There would be no place for faith. Paul might justly have said, “All hope and expectations are gone. It is useless to trust or pray. We shall sink here as we deserve, for we have disobeyed the Lord.” He might have, but he did not. Instead, having impressed upon them how wrong and foolish they had been, he exhorted them to be of good cheer; for grace, thank God, is greater than all our folly and sin. Faith, then, can be strong. Paul is bold to believe that all will be saved according to the Lord’s promise.
Faith is impossible without grace. If God’s blessing is made to follow logically upon our observance of rules of procedure, any failure on our part suspends all further expectation from Him. How can faith persist and triumph, when God’s way has been missed, if there is no confidence in the abounding grace of the Lord? The Devil will invariably point out our faults and failures, sometimes bringing back to remembrance mistakes of years ago, in order to challenge and wither our faith. It is important for us to recognise our faults, and to learn from our mistakes, but we must not let them be the ruling factor. Grace reigns! Doubtless Paul profited from his mistakes. Certainly the centurion learned his lesson. But that was not all. They might still have been dejected and hopeless men, but for the Lord’s appearance in grace, bidding them rejoice and have faith. We too may feel dejected about ourselves or about others, and give ourselves to grieving over failure, spiritual dullness and unworthiness; but rather let us be of good cheer, and believe God!
So far we have spoken only of the human side, but there is a Divine aspect to the matter. Paul’s arrival at Rome was not merely for his own blessing; it represented a goal of God’s purpose. He had been chosen as an instrument for the fulfilment of God’s will, but had that depended upon a relationship based legally upon rights and wrongs, that will was doomed to failure from the start. After Paul’s doubtful conduct in going up to Jerusalem, and his still more doubtful behaviour there, the Lord twice appeared to His servant, encouraging him with the assurance that, though the way might be strange, the end was sure: “Thou must stand before Caesar.” What is true of this event in the apostle’s life is also true in the great end of all Divine purpose. The grace of God provides for the realisation of God’s full intention for His people, in spite of their unworthiness. Therein lies the supreme importance of abiding in grace. Satan knows that, while the people of God are found on the ground of legality, there is an arrest of the Divine purpose. If, then, he finds a zeal for God among them, he will seek to nullify it by introducing legality among them, thus causing them to set up barriers as to what must be and what must not; to regard the things of God from the viewpoint of earthly order and procedure, or to concentrate on the weaknesses or faultiness of one another. If he succeeds in this there is no good cheer, and there is no going on unto the fulness of Christ.
A glorious goal is set before the people of God. Legally they have neither the right nor the ability to attain it; but grace beckons them on, and cries triumphantly above the noise of the storm, “Sirs, be of good cheer: for I believe God, that it shall be even so as it hath been spoken unto me.” The full promise of God shall find fulfilment in a people who maintain their life in the realm where grace reigns.
First published in “A Witness and A Testimony” magazine, Vol. 20-3, May-June 1942
We are called to stand apart from what is evil. But how do we act practically when it comes to our fellow believers, whatever their background or history. I believe that there are several considerations.
1. Do what the Lord would have done
2. Glorify the Lord yourself
3. Cause others to glorify the Lord
4. Go by scripture
5. Do not cause offence
6. Do not get into a dangerous situation – physically, mentally or spiritually.
A most important part of our Christian life is the testimony that we give to others, believers or not. As to other Christians, Paul tells us ‘Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves’ (Phil 2:3). That applies to all – to one strong in the faith and well taught, down to one who, though the Lord’s, is not even sure of salvation.
It has been said that Christians who seek to be faithful to the Lord should be the humblest people in Christendom, especially if they have been well taught, but have failed in their practical Christianity. The writer can look back to times when he has flaunted his superior knowledge of Christian doctrine and possibly the scriptures, giving the impression of being a ‘superior’, even if not a ‘better’ Christian. He was no better than a Pharisee in the Lord’s time, and even a hypocrite. Indeed, on occasions, he was rebuked by simple believers for what he said or did.
It is not for this booklet to say what one should, or should not do, whether as to general relationships or as to specific instances such as social, family or religious events. To do so would be legality. It will, I trust give the reader some thoughts to consider prayerfully before being confirmed as to what the Lord’s mind is. One of the scriptures that should be considered is 1 Cor 10:28, ‘All things are lawful for me, but all things are not expedient: … Whatsoever is sold in the shambles, that eat, asking no question for conscience sake: … If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake. But if any man say unto you, This is offered in sacrifice unto idols, eat not for his sake that shewed it, and for conscience sake: for the earth is the Lord’s, and the fulness thereof: Conscience, I say, not thine own, but of the other: for why is my liberty judged of another man’s conscience? For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks?’
Of course the guidance that Paul gives us in scripture is in relation to unbelievers. Our fellow believers are different, and it is wonderful if we can share our common appreciation of the Lord and God’s goodness with them, even if there are differences of interpretation and practice. In apostolic times there were no denominations or sects, as we know them today. But these thoughts should be relevant to all our relationships with our fellow human beings, believers or unbelievers.
We are called to stand apart from what is evil. But how do we act practically when it comes to our fellow believers, whatever their background or history. I believe that there are several considerations.
The Lord’s actions are well known. He went to a wedding, and it was clear that the hosts did not appreciate whom He was. A tax gatherer was a ‘child of Abraham’ and when the Lord accepted his hospitality, He was criticised for it. ‘The Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them’ (Luke 15:2). Put simply the Lord socialised with others, but was totally undefiled by the environment.
We are told to do all things to the glory of God. That is a simple test. Can I glorify God in the company or place where I am invited? If so then I will affect others – wherever you are. On this line is the help I can be to others – practically as well as spiritually. We are told, ‘Let us do good unto all men, especially unto them who are of the household of faith’ (Gal 6:10). Such help can take many forms.
Scripture does not give us rules, but 1 Cor 10 above is a guide. Some might ask, ‘Why would you be minded to go?’ I would be cautious about going to something religious, where I might be found in a position that I would find compromising. My friend or relative who invited me would understand it if you said, for example, ‘I do not feel I should go because I would be expected to take communion.’ But if I said, ‘I cannot go because the Christians I meet with don’t do this’, then I shouldn’t be surprised to receive the answer, ‘So you think you’re better than us!’ My friend could well have pre-conceived ideas of the sad history of the company I am with, and sees me as marked by the same attitude, even if less extreme than others. One is never going to help others as to the truth of the assembly if one behaves in a supeior way. It is not the Lord’s way. Do not give offence.
I can also give offence to those I meet with. I might feel free to go to something, but know that others would be offended. This is what Paul talked about in Romans 14. This was on the subject of vegetarianism, but it can apply to many situations. ‘Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother’s way. I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean. But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died. Let not then your good be evil spoken of: For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost’ (v.13-16).
Finally we should not put ourselves in a situation where we might suffer harm – even in the company of other Christians. I guess in this I am mainly addressing myself to my younger brethren. Sadly there are able teachers who teach false doctrine. They might start with what is outwardly the gospel, but are really intent on getting a personal following ‘speaking perverse things, to draw away disciples after them’ (Acts 20:30) – you will find them calling for money, promising a better life here, telling you what to do to be a better person or a better Christian, or being carried away by emotional responses, not of the Holy Spirit. So if you are being invited to something like this (you can easily find out what they are like from the internet), you can respond with a polite, inoffensive, ‘No’. Your Christian friend will respect your feelings, especially if you can explain, using scripture, why you cannot go the way he or she would like you to go.
‘See that there be no one who shall lead you away as a prey through philosophy and vain deceit, according to the teaching of men, according to the elements of the world, and not according to Christ’ (Col 2:8 Darby).
Sosthenes
July 2015
We are constrained by the limitations of language, but we understand that there could be no full revelation of the One God – Father, Son, and Holy Spirit., but through the Son and by the Spirit. This is what the One God is, one identity of will and being, so that the three Divine Persons are essentially one and one only, distinct in willing and acting, but always willing and acting in total unity. The only full revelation of the one true God is in the Trinity. Our prayers rise to God. Through Christ the Son we have access by one Spirit unto the Father.
A few words on the TrinityGod could never be fully revealed as one. He is one; but He was revealed as one in contrast with a multiplicity of gods. But when revealed to be one, He was not fully revealed. He existed always in trinity in unity – that is unfathomable – but when He was revealed as one, before Chris’s incarnation, He did not suffer Himself to be approached, dwelling behind the veil. The way into the holiest had not yet been made manifest.
But when the Son was on earth in the bosom of the Father, He was the image of the invisible God, so ‘He that hath seen me hath seen the Father’ (John 14:9). If God had ceased to be invisible, Christ would have ceased to be God’s revealer and image. He would not have been God. The light of God would not have been in the world, and we would never have known God’s love, goodness, forbearance, patience, power or God’s nature and purity.
But this is not all. Although the darkness did not comprehend the light, the Holy Spirit has quickened us. The Spirit distributes to whom He will; but this is not separate from the will of the Father and the Son. They are one in counsel, mind, purpose, and thought; yet each acts in a distinct way. The Son was not separate from the Father. ‘The Father that dwelleth in me, he doeth the works’ (John 14:10). Darby says ‘ There is unity in all that constitutes oneness when we speak spiritually – not unity as one by arriving at the same things, or union, or by being united, as we are by having only one Spirit dwelling in all, but – by being one in eternal being; so that all else flows from that one will and counsel, yet so as that distinction in action in that will is revealed to us: not distinct will, but distinct willing’.
The creature cannot reach to God, or God would not be God. It is simply impossible for the finite reach to the infinite, otherwise neither would be finite nor infinite. Nor could the infinite God reveal Himself to a finite creature, neither physically nor morally. But God is revealed in the Son, by the work of Christ and the operation of the Holy Spirit. Man is able appreciate the Father’ s love, glory, righteousness and holiness, and is able to enjoy intelligently the love of both the Father and the Son, by the presence of the Holy Spirit.
We learn a lot from John. He said that ‘God so loved the world,’ (John 3:16) and speaks of grace and power bringing man into the knowledge and enjoyment of God. He tells us of the Father and the Son, and what Jesus said about the presence and work of the Comforter. John is the one who speaks particularly of the revelation of God. He does not emphasise man’s presentation to God whereas Paul does.
We are constrained by the limitations of language, but we understand that there could be no full revelation of the One God – Father, Son, and Holy Spirit., but through the Son and by the Spirit. This is what the One God is, one identity of will and being, so that the three Divine Persons are essentially one and one only, distinct in willing and acting, but always willing and acting in total unity. The only full revelation of the one true God is in the Trinity. Our prayers rise to God. Through Christ the Son we have access by one Spirit unto the Father.
Sosthenes
June 2015
For original see A few words on the Trinity
Whilist writing the above, I thought of the hymn
Josiah Condor – Thou art the Everlasting Word
Although verse 3 is not in the 1962 version of the Little Flock hymn book, the Lord being the image of the invisible God was much in mind.
Image of the Infinite Unseen,
Whose being none can know;
Brightness of light no eye hath seen,
God’s love revealed below.
The light of love has shone in Thee,
And in that love our souls are free.