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!
Isaiah gives us we the Jewish remnant in the latter day. Christ’s personal service on the earth when He first came bore on and spoke of remnant. The blessing is earthly, Jewish, and millennial. Christ, the great Prophet on the earth, to whom Israel was to hearken, the minister of the circumcision, was rejected. The Gentiles are introduced to prove God’s patience with Israel.
‘After These Things’ Chapter 5.2 – After the Rapture, the Jewish Remnant – Particularly from Isaiah
From our book ‘After These Things – Summaries of John Nelson Darby’s Papers on Prophecy – and more…’ Compiled by Daniel Roberts. For more about this book click on the picture or CLICK HERE
A summary of a part of a paper by J.N. Darby entitled:The Rapture of the Saints and the Character of the Jewish Remnant: Published in Darby’s Collected Writings – Volume 11 (Prophetic 4) Pages 118-134.
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Isaiah gives us we the Jewish remnant in the latter day. Christ’s personal service on the earth when He first came bore on and spoke of remnant. The blessing is earthly, Jewish, and millennial. Christ, the great Prophet on the earth, to whom Israel was to hearken, the minister of the circumcision, was rejected. The Gentiles are introduced to prove God’s patience with Israel.
God will not destroy all Israel: those who forsake Him and are judged. Those who hated God’s servants, who trembled at Jehovah’s word, are cast them out.
Meanwhile His servants sing for joy of heart. They are righteous, so when Christ appears, He gives them the earthly blessing, they inherit the mountains, enjoying peace like a river (Isa 66:12).
Isaiah gives us the Jewish Remnant in the latter-day. In Isaiah, as mostly in the gospels, the blessing is earthly, Jewish, and millennial. Christ, the great Prophet on the earth, to whom Israel was to listen, the Minister of the circumcision, was rejected by Israel. ‘He came unto his own, and his own received him not’ (John 1:11). The Gentiles are introduced to prove God’s patience with Israel.
God will not destroy all Israel: those who forsake Him are judged. Those who hated God’s servants, who trembled at Jehovah’s word, are cast out. On the other hand, His righteous servants sing for joy of heart when Christ appears. He gives them the earthly blessing: they inherit the mountains, enjoying peace like a river (See Isaiah 66:12).
Numerous Old Testament scriptures refer prophetically to the Jewish Remnant. The Spirit of Christ enters into their thoughts, feelings, hopes and even fears. Prophetic scripture places this Remnant in time between the Rapture of the Church and before the Lord’s Appearing. Those of the Remnant will be waiting for that Appearing.
The Remnant is totally distinct from the Church. Prophecy does not relate to the Church. The Church has a unique character and relationship with Christ. It was formed into one body by the descent of the Holy Spirit from heaven.
Christ will have Raptured His church when the Spirit of God works sovereignly in righteous, godly Jews. These will recognise their Messiah, rest on His sacrifice for their salvation, and testify to the glory of Christ amid terrible persecution. But they will have a totally different relationship to Him compared with that of the Church.
Unfortunately, many Christians deny the existence of the Jewish Remnant. This is a serious error because it connects the Spirit of Christ and the piety flowing from it with the ungodly and unconverted proud, self-righteousness Jews. Those who deny the secret Rapture of the saints are doing just that.
Scriptural Support for the Remnant
Here are four points on which Scripture is clear:
The true Church of God is being formed at the present time.
The Church will be Raptured at the end of this time.
There will be a distinct suffering Jewish remnant after this.
Then Christ will appear, and the Millennium will commence.
The Jewish Remnant will come to light after the Rapture. Though faithful, it will have neither the church’s heavenly blessings nor the church’s hope. Here are some scriptures which support the truth as to the Remnant.
Firstly, as to the Jews:
‘And it shall come to pass, that in all the land, saith the Lord, two parts therein shall be cut off and die; but the third shall be left therein. And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The Lord is my God’ (Zechariah 13:8-9).
Then as regards the ten tribes of Israel:
‘And I will bring you into the wilderness of the people, and there will I plead with you face to face… I will accept you with your sweet savour, when I bring you out from the people, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you before the heathen. And ye shall know that I am the LORD, when I shall bring you into the land of Israel, into the country for the which I lifted up mine hand to give it to your fathers’ (Ezekiel 20:35,41-42).
Then united:
‘Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand’ (Ezekiel 37:19).
The Remnant:
‘And it shall come to pass in that day, that the remnant of Israel, … shall return, even the remnant of Jacob, unto the mighty God’ (Isaiah 10:20-21).
Their gatherings:
‘Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels[1]; and I will spare them, as a man spareth his own son that serveth him’ (Malachi 3:16-17).
The last word in the Old Testament:
Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth [land] with a curse.’ (Malachi 4:4-6).
Do not confuse the Remnant and the Church
Christians love quoting ‘They that feared the Lord spake often one to another’ (see above); – especially if they participate in assembly Bible readings or house meetings. As we have seen elsewhere, these scriptures do not relate to Christianity: they refer to the Jewish Remnant with earthly blessings. Satan’s work is to deny a distinct Jewish Remnant, having Jewish faith, Jewish hopes, and resting on Jewish promises. It reduces the church to the level of these; and denies and loses the value and power of our spiritual blessings in heavenly places in Christ, and the union of Christ’s body with Him. Those Christians who hold this have been deceived by the enemy, though they may be unaware of it.
Many Old Testament scriptures show us how the Lord honoured, glorified and blessed the Jewish Remnant. They had been waiting on Him under challenging conditions. Some scriptures speak of the intervention of God to deliver or gather Israel; other passages refer explicitly to the despised remnant and its state before God intervened in power. This truth rests not just on a few casual texts, but on the consistent teaching throughout Scripture.
The chronology is important. The Spirit-led prophets referred to ‘the day,’ or ‘that day,’ with without any supposed interruption or interval (i.e. of the church period). The godly people looked forward to Christ, the great Prophet of Israel. The prophetic witness continued with the Lord’s words to a waiting remnant during His lifetime here. He warned His disciples as to the pending destruction of Jerusalem (AD 70), and the ensuing judgment of the nation. This judgment broke all connection of God’s testimony with the Jewish nation and left the exclusively heavenly Church (majority Gentile) the only acknowledged witness on earth until the Rapture.
The scriptures in Malachi 3 and 4 (see Chapter 5.1 above) can be applied to Christ’s first coming, preceded by John the Baptist (spoken of as Elijah). However, this passage has a Jewish character, and its proper application refers to the days following the Rapture. The godly Jewish Remnant, who feared Jehovah’s name, is contrasted with the wicked majority. Like the godly in Israel in the prophet’s time[2], they will speak often one to another. They triumph over their wicked oppressors, and God will spare them in that day.
The Remnant in Isaiah
Although we know that the Old Testament scriptures relate directly to Israel and God’s government of the world, they may be applied to the Church, and to God’s sovereign grace. This grace must be in Christ, for He is the centre of all God’s ways.
In the gospels, we see Christ’s relationship with Israel. We have God’s dealings in grace, but the refusal of God’s grace exposed the state of the nation. As a result, God separates the Remnant and judges the nation. After sending the prophets to seek fruit, the Lord of the vineyard said, ‘I have yet one Son: it may be they will reverence my Son when they see Him. But when the husbandmen saw him, …they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them? He shall come and destroy these husbandmen, and shall give the vineyard to others.’ (Luke 20:13-16). We often apply the ‘others’ to the disciples and the Church, but strictly speaking, ‘others’ relate to the future Remnant.
Let us examine the testimony of Isaiah as to the remnant. The Spirit of Christ speaking through the prophet, says as to the state of Judah: ‘Why should ye be stricken any more? Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and made like unto Gomorra.’ (Isaiah 1:5, 9). According to the prophet, the nation must be restored and purified by judgment (see chapter 1:27). There will be just a remnant left -10% -‘yet in it shall be a tenth, and it shall return, and shall be eaten’
(chapter 6:13), full of glory and holiness and protected by Christ (see chapter 4:2-6), with Jerusalem on earth as its centre.
In Isaiah 7 and 8, we see Assyria overrunning Judah, (that happened in Isaiah’s time): there would be a confederacy of nations against it. Israel’s local enemies (Moab etc) will be set aside, but they are not to lean on human sources of strength. Israel will be encouraged not to be afraid of the Assyrian, for His indignation (anger) would soon cease, and the enemy will be destroyed. God gave a sign: ‘Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel’ (Isaiah 7:14), the Lord of hosts in the sanctuary, separating the Remnant. He is a stone of stumbling to the nation.
The Church Period is passed over.
Nothing need be said. The Church and the whole church period do not come into prophecy.
The Remnant has in Christ an exclusively Jewish National Hope.
The prophecy that follows from Isaiah 9 onwards takes up the general history of Israel in the prophet’s time, its chastisements and hardness of heart. This has its parallel with the Remnant. Israel will suffer under the Antichrist. But the people are to be kept at peace. ‘Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee’ (ch. 26:3) and, ‘Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast’. (ch. 26:20)
‘They say, ‘Lo! this is our God, we have waited for him, and he will save us: this is the Lord; we have waited for him; we will be glad and rejoice in his salvation‘ (ch 25:9) Things will be turned: ‘In that day shall the LORD of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people’ (Isaiah 28:5). God will weigh the path of the just (see ch. 26:7). These chapters show the character and glory of the remnant before judgment is executed on the nation.
In Chapter 33, we have the last day of trouble for the righteous remnant in Zion. Its security is announced on the ground of their righteous walk. ‘Strengthen ye the weak hands and confirm the feeble knees. Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with vengeance, even God with a recompense; he will come and save you’ (Ch. 35:3-4). The feeble remnant is encouraged while waiting for the Lord. When He comes with vengeance, the ransomed of the Lord will come to Zion with song. This is a Jewish deliverance.
The latter part of Isaiah has a different character: God reasons with His people. In ch. 40-48 we have the general restoration of the nation and the futility of the Babylonish idols. Cyrus is introduced by name, and Christ takes the place of Israel as a servant; He is the true vine.
In chapter 49, we have the Remnant, the preserved of Israel (see v.6), ‘they fear the Lord, and listen to the voice of his servant’. In general, though, God had laboured in vain for Israel. In chapter 51:1, they know and follow after righteousness, and have the law in their heart. At first, the comfort of Zion has not yet come, nor has His arm put on strength. But later the redeemed of the Lord return to Zion. The whole chapter follows the appeals of Jehovah to the righteous Remnant and their deliverance by Him.
Afterwards, in chapter 52, the exalted Servant is introduced, and the Lord bares His arm in the eyes of all the nations. All the ends of the earth see the salvation of the God of Israel. The remnant recognises that the despised and rejected Christ had been bruised for their iniquities (see chapter 53). Then comes the full blessedness of Jerusalem: her Maker is her husband (chapter 54:5). In chapter 57, some of the righteous perish like the Righteous One, but the wicked never have peace. In chapter 58 we see the spirit in which the godly Jew should walk; being part of the suffering remnant, in the midst of an ungodly nation. Jehovah comes in in with righteousness in chapter 60. Chapter 61 is remarkable in that the Lord quotes from this scripture in Luke 4, applying it to Himself, but stops before the part which speaks of the day of vengeance. Yet in the future time, the day of vengeance comes ‘to comfort them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified’ (ch 61:3).
Through these prophecies, we understand the doctrine of an earthly Jewish remnant. The Remnant is owned by Jehovah, piously and confidently waiting for Him to deliver them. This is not a matter of speculation, nor of the interpretation of some obscure text, but the clear, consistent testimony of the Spirit of God.
[1] There is no reference to ‘jewels’ in the original. Darby translated this (Malachi 3:17) as ‘they shall be unto me a peculiar treasure, saith Jehovah of hosts, in the day that I prepare’. Reliable modern translations are similar: e.g. ‘They shall be mine, says the LORD of hosts, in the day when I make up my treasured possession’ (ESV).
[2] Continuing to the Lord’s time in Mary, Elizabeth, Anna and Simeon.
The Lord showed Nicodemus. a Jewish rabbi who should have understood new birth, that what was of the flesh could not inherit God’s kingdom. It was necessary to be born anew (from above). We learn that as having died, we are quickened. Our delight is in looking to the perfect Man, and being partakers of His own things. Our goodness is in desiring to be like Him.
The Lord showed Nicodemus. a Jewish rabbi who should have understood new birth, that what was of the flesh could not inherit God’s kingdom. It was necessary to be born anew (from above). We learn that as having died, we are quickened. Our delight is in looking to the perfect Man, and being partakers of His own things. Our goodness is in desiring to be like Him.
There is a lot of erroneous teaching in the present day. The true believer’s safeguard is Christ and His work, together with the truth of the Holy Spirit. Satan is working, and his craft must be met by the truth of God.
In the early chapters of John’s gospel, people saw Jesus was the coming One sent from God. We have the work of the Spirit in quickening souls (ch. 3), and this contrasts with man’s mere recognition of the outward evidence. There might be a sincere profession of Christ, even as the Messiah, but without the quickening life it was nothing in the sight of God.
Mere professors wanted to have Christ on their own terms. There are none so hostile to truth as those who know what the truth is, but refuse it. The cross is not pleasant, of course, and it never was intended to be pleasant. When I see that Christ has a right and claim on my conscience, my nature rises to resist His power. He ought to have the first place, but other things get in the way. I do not like taking up the cross, though doing so is infinite gain.
Christ spoke to Nicodemus about the things that he, as a Jewish rabbi, ought to have understood. In Ezek 36:26 it says, ‘And I will give you a new heart, and I will put a new spirit within you’. That is why He says, ‘If I have told you earthly things and ye believe not, how shall ye believe if I tell you of heavenly things?’ (John 3:12). God’s earthly things were not evil or fleshly things, but the promised earthly portion which the Jews were looking for. In the latter day they Israel will have a new heart from the Spirit. Nicodemus should have known this.
The Lord then talked about heavenly things, which are better. He spoke about the wind blowing – the sovereign actions of God’s grace. God takes poor sinners, Jews and Gentiles, and blesses them. ‘For God so loved the world [not just Israel], that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life’ (v. 16). For everybody, Christ was needed; for the best, the Son of man was lifted up; for the worst God gave His only-begotten Son.
So the Lord met Nicodemus with the declaration, ‘Verily, verily, I say unto thee, Except any one be born anew he cannot see the kingdom of God (John 3:3 – Darby). The KJV says ‘born again’ but ‘anew’ is a stronger word, and is ‘from above‘ (ἄνωθεν – anothen). It is certainly not ‘renewed’. New birth is just that, totally new. You may find lovely qualities in human nature; but the natural man never loves Christ – it loves creation; it loves nature. One might have a very amiable disposition, but the most amiable person the can be last to turn to God. Christianity does not alter the flesh. To see the kingdom of God, we must have a nature altogether distinct from the one we have got – we must be born anew.
When we have been born of God, we can appreciate how the truth sanctifies and cleanses us –‘the washing of water by the word’ (Eph 5:26). But we must be born of the Spirit first. otherwise we would be washing man’s nature which is unwashable.
Man has fallen and creation is ruined. He proved what he was in the treatment he gave the Lord Jesus. Adam was innocent before the fall. He did not know good and evil, only that it was his duty to obey God. His sin was in trying to be like God. In sinning he got a conscience, and was ruined in getting it, because it was a bad conscience. Hence he was afraid of the God he wanted to be like.
By contrast, we are renewed after the last Adam – Christ. In Christ we have all that God delights in, displayed perfectly in a man. Man was created in the image of God, and Jesus expressed that perfectly. After the image of God, we are created in righteousness and true holiness, made partakers of the divine nature, learn to judge sin as God judges it, and to love holiness as He loves it. So we delight in what is of God, and are satisfied with Christ. Our goodness is in desiring to be like Him. We are ‘holy and without blame before Him in love’ (Eph 1:4).
Because sin is unchangeable, God has passed the sentence of death on all flesh. This is a positive blessing, for the flesh, the first man, has been condemned. But the condemnation was born by Christ, the second man (or last Adam). Now we can live in the power of that new Man. There is an important point as to this, which is often misunderstood: we must live that we might die – not die that we might live. Death, morally, is the consequence of having life. This is the difference between a monk and a true Christian. A monk mortifies himself in order to have life; a Christian, having life from from God, reckons himself dead unto sin (see Rom 6:11). This is liberty.
The woman at the well in John 4 received the living water. The Lord’s word had a cleansing power. It made her realise what was in herself, and she hated it. Instead she delighted in the Man who told her all things that she had done, and judged everything contrary to it. Similarly Christ said to His disciples, ‘Ye are clean through the word which I have spoken to you’ (John 15:3). The figure of this is in baptism – not the putting away the filth of the flesh, but the answer of a good conscience toward God by the resurrection of Jesus Christ. We must not look at, or take pleasure, in ourselves. As renewed we need an object outside of ourselves – Christ Himself. This is perfection – to be so occupied with Christ, as to be forgetful of self.
Having been quickened by the Spirit, we see how God and man can be connected. There had been the inseparable barrier of man’s will on one side, and the power of death on the other. So in the blessings of Ephesians 1, those who were ‘dead in trespasses and sins’ (ch 2:1), have ‘the spirit of wisdom and revelation in the knowledge … 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 hath raised us up together, and made us sit together in heavenly places in Christ Jesus: That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.’ (ch 1:17-20 and ch 2:6-7. In the joy of resurrection we can be set together.
Here is the double revelation of God: Christ as a divine Person, and as a Man who had seen divine glory. ‘No man hath seen God at any time: the only-begotten Son, who is in the bosom of the Father, he hath declared him’ (John 1:18). He knew, and saw, as was at ease with the Father and the Holy Spirit. And though we were fallen creatures outside of it all, as born of God we are brought into such wonderful blessings. We are one spirit with the Lord, having resurrection-life in Him. This is not a renewal of good qualities, but it is Christ, the Son, Himself making us partakers of His own things.
In John 3, the Lord emphasises the fact that He came from heaven. He works with men from that point of view. He testifies to man as to what is of heaven, from heaven, and what is man needs to be fit for heaven. That requires new birth.
Nicodemus had a mere human conviction of Christ; he knew that He was a teacher come from God because of His miracles. The Lord told him that he had to be born again. Of course, as he looked on things according to man, albeit a religious man. He did not understand what the Lord was talking about.
Being born again is not like some say, having a new nature. That would again be human. If a person has only a human conviction, his or her conscience is not affected, and has no desire to be with Jesus, because Jesus is not attractive to the natural man (see Isa. 53:2). Indeed, he doesn’t even care; he is just interested in what is here – family, politics, sport etc. Although he hopes to go to heaven when he dies, he does not find news from heaven interesting. But how will he be in heaven if Christ, the very centre of heaven’s delight, has no attraction for his heart? Unless, of course he has a totally wrong impression of heaven and thinks of it as a purely earthly paradise [Sosthenes’ addition].
On the other hand, the first thing that a person who has been born of the Spirit realises that he is lost and all wrong, like a bad tree which can never get better. He will be very anxious about that: sin is pressing on his conscience and plaguing his heart. But there is not a sin that Christ has not died for. He has put Himself in the sinner’s place before God. ‘He hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him’ (2 Cor 5:21). So the born again sinner sees Him on the cross, answering for him because he could not answer for himself. Christ has done everything that could bar his access to God.
Christ lifted up
God gave His Son – this is the glad tidings of grace. ‘And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up. … For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life’ (John 3:14,16. Nothing but the crucifixion of the blessed Lord could meet the sinner’s case.
He had to be lifted up. He knew everything that that would necessitate. He had came to do His Father’s will, and that will was our salvation. Consequently He drank that cup of wrath in love and quietness in order that the sinner might not. He made peace by the blood of His cross (see Col 1:20)
God set His seal in righteousness when He said, ‘Sit thou at my right hand until I make thine enemies thy footstool’ (Psalm 110:1, Heb 1:13). Grace now reigns through righteousness (see Rom 5:21) – righteousness having been made good before the whole universe.
Go in Peace
Let none of us doubt the efficacy of what Jesus has done. Have we heard in His quiet voice that the ‘Son of man must be lifted up’ (John 3:14)? Let Him tell us why. Let us learn how blessed it is to live in the light of God, where light shows us (not just our sins) to be white as snow. (see Isa 1:18). May we learn what it is to walk in the light of His countenance.
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.
There are two ways in which we may look at the Christian. One is according to the counsels and thoughts of God (Hebrews – in respect to the grace Christ obtains for us as Priest on high)
The other as walking in this world (Philippians – down here, and the energy and power of the Spirit of God working in him). Philippians is the book of experience, the Christian on earth.
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:
As a sinner, in the race, he is guilty and death is the consequence.
As Paul, it would be the legal judgment for the murder of Stephen
As having to do with sin, and the man who sinned, he was passing the death sentence on himself.
Rouse yourselves, therefore, Christians. Trust not in man, nor in any child of man. It is better to trust in the Lord than to put any confidence in man.
Rouse yourselves, therefore, Christians. Trust not in man, nor in any child of man. It is better to trust in the Lord than to put any confidence in man.
It is better to trust in the Lord than to put any confidence in princes. I expect them to have much success. It is a day in which wickedness is allowed to have much success, that it may meet its reward: but if we are faithful to God, they can have no success against us.
Christians, therefore, exert yourselves; it is the wily effort of infidelity to poison and destroy your children, and the children of all around you. There is no help in your effort, I warn you so, but in God. Trust not in yourselves; lean upon God, and He will be with you. I have told you, nay they have told you themselves, that the governments of the earth with which we are concerned are infidel. Do you think they will care for the truth, or those who hold it? They do not pretend to it; but there is strength and favour in God. I say, trust in Him, act as Christians, and God will own you.
I beseech you, by the mercies of God, that you bestir yourselves, that those who have ears to hear may escape this engulfing effort of infidelity. This is a question of Christianity: let every man do something to rescue the children from them. I do solemnly warn you all, Christian friends (and I think I have proved it, if proof is needed) that this is the effort of infidelity to destroy the public profession of the truth, and the souls of the children that are ensnared in it, and I warn those that are engaged in it, that they are involving themselves in the final judgments of God.
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.
A Christian ought not to meddle in politics.
No political party can be trusted.
Politicians have no idea of principles, but only of existing influences to which they must be subject.
To conform to the politics of the time, the Church (of England) would descend into ritualism on Popish lines, and semi-infidelity.
With universal suffrage the ‘poor’ would cease to be that, and be the masters.
The aristocracy, no longer governing, would lapse into luxurious living and pleasure.
Religious dissenters would have little effect.
Man’s efforts and success would be vaunted. God would be left out.
Violence would not be used to bring these things about.
Power would move to central government.
An unpaid magistracy would have considerable influence.
Let us look at these individually.
A Christian ought not to meddle in politics.
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.
No political party can be trusted.
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.
Politicians have no idea of principles, but only of existing influences to which they must be subject.
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.
To conform to the politics of the time the Church (of England) would descend into ritualism on Popish lines, and semi-infidelity.
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.
With universal suffrage the ‘poor’ would cease to be that, and be the masters.
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.
The aristocracy, no longer governing, would lapse into luxurious living and pleasure.
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.
Religious dissenters would have little effect.
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.
Man’s efforts and success would be vaunted. God would be left out.
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.
Violence would not be used to bring these things about.
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.
Power would move to central government.
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.
An unpaid magistracy would have considerable influence.
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.
What did JND miss?
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.
What is the Antidote?
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.’
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.
I raise the question – How many mothers in Israel are there? I even said, ‘Are there any left?’
Last week we attended the burial of a dear sister. For many years she had been in our gathering, and was indeed the mother, grandmother or great-grandmother of several in our company. A couple of years ago she moved to be close to one of her daughters, so we had to travel to Scotland to be at the occasion. I will not give her name: she would not have Many who know me personally know who I am referring to.
Like the prophetess Deborah, she was a mother in Israel. For me she was one to whom you could go with any problem. If you needed some advice, she had it – and if she had a word from the Lord for you, she gave it. She was not afraid to speak her mind. We missed her, but she was always available by phone. Now she is not: she is with Christ which is far better.
Deborah was a leader, a judge. That would not have been normal. You would have expected a man to hold that position. Perhaps there was not a man in Israel who had the qualifications. There was Barak, but he lacked faith and was timid. She encouraged him, and there was a victory.
I raise the question – How many mothers in Israel are there? I even said, ‘Are there any left?’ Maybe that is lack of faith on my part. Maybe part of the reason is that her generation had to face the hardships of the second world war. Those of us who were born at the end of the war or afterwards did not, and really we have had things pretty easy.
This is a greatly needed service. Paul talked about being a nursing mother, normally a service for a sister. Gifted brothers have the public services of preaching the gospel and serving in ministry. Prophecy, or the ability to bring God’s mind into a situation, is a gift, open to all. But it has a particular effect when vested in a sister. She does not give a word publicly, but gets near, like a mother, one-to-one. Indeed it is a greater gift according to 1 Cor 14:5.
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.
